UC-NRLF THE NEW PHILOSOPHY ARTHUR CRANE CO o o in o >- LIBRARY OF THE UNIVERSITY OF CALIFORNIA. GIFT OF" Class , THE NEW PHILOSOPHY BY ARTHUR CRANE 1904 SAN FRANCISCO, CAL. PUBLISHED BY THE AUTHOR FOR COMPLIMENTARY DISTRIBUTION OF THE UNIVERSITY PUBLISHER'S NOTE. TRUTH is not truth unless it is truth to you. Inspiration is only humbug unless it inspires you. If you can drop self-con- sciousness long enough to receive a message you may be able to read your message out of this book, otherwise this book will be worthless to you. The word "Philosophy" is used here only in the sense of the new philosophy as defined all through, and it has nothing to do with religion nor will it ever interfere with it. Philosophy is of the Earth and is ignorant of the soul and of those higher matters which belong to it. Yet even philosophy may cost you a great price and you must be ready and WILLING to suffer if you would begin its study. If not so willing you had better heed this warning and close this book before you have read another line. Personally, I am, I hope, nobody. But if you have any preju- dice against an ex-thief, ex-convict, ex-murderer, ex-hangman or hypocrite, take this book as coming from him and if its truth is truth to you, it will still reach you and still inspire you. Truth is not for sale. No one can buy a copy of this book and no one can have it at all unless he receives it as an abso- lutely free gift and can get a message without feeling under any obligation whatever. As long as I can earn enough to do so I will send a copy of this book to every applicant gratis and postage paid. I have a iii little ahead so that no contributions are needed and probably never will be. This is the only way I can practice to you that attitude of unselfish love which takes its pleasure in giving more than in getting. And only those who can understand that attitude will believe that the privilege itself of sending them of my best more than pays me, so that they owe me nothing whatever. This book is not copyrighted and anyone is very welcome to copy as much as they like of it in any paper or in any way whatever, without giving credit. Those needing special advice that they think I could be the means of giving them should write me fully and freely, telling me all about themselves. If I then feel any special message for them it will give me supreme pleasure to write it to them. iv IVERSIT CHAPTER I. THE ORDER OF THE INFINITE. THE foundation of all things is to be found in the finest essence of substance. That is simply to say that the order of cause and effect is that the finer, more concentrated force is the cause of all phenomena and that coarser things are not causes at all. Let us examine this sweeping statement more closely, for if it is found to be true it will overturn much that troubles us in our preconceived notions. In the first place it must be admitted that the reality of things is not necessarily identical with the seeming. Then it must be understood that, whatever the "seeming" may be, the reality is bound to be in accord with its cause as light, for instance, cannot cause darkness. Our eyes see wood, stone, metal and flesh, but it is impossible for any one of these to be in itself the fountain head of the things we know without the use of eyes such as consciousness and love. Our ears hear sounds, our fingers feel surfaces, our palates taste sugar, but we know, without being told, that these are the effects which our own sense distinguishes and not causes. Would sugar be sweet if no palate ever tasted it ? Or if all the palates that ever existed were so different to those we know that sugar tasted sour to them, and had always done so, would the sweetness of sugar have any reality? Assuredly not. 5 For the sake of comparison let us assume that there are dif- ferent degrees of the fineness of essence of substance by which is meant the reality which is the foundation of all phenomena. Let us also adopt as far as possible the scale which scientists use to express the fineness of that essence in so far as it ap- plies to the reality behind electrical phenomena. This scale they call "voltage." The study of matter, dividing and sub-dividing minute par- ticles to find out what they were really made of, has led the scientists to theoretically divide it into molecules and still smaller atoms. These atoms are themselves made up, the scientists tell us, of myriads of infinitely small particles revolv- ing with more or less rapidity, and these they call "electrons" or electrical units. Matter, therefore, is according to them, the phenomena which results from the lowest voltage of the essence of substance. In electricity certain laws of voltage have been discovered which should help us to understand the true inwardness of all voltage. One is that the higher the voltage the more unrestrained the movement of the electricity. That which is used for electric light being of higher voltage than that used for a telephone, the latter requires a larger wire for less work. It does not surprise us then to learn from the scientists that matter which flows freely, such as gas and liquid, is supposed to be of not quite so low a voltage as that which does not do so, such as minerals. Marconi was depending on this law when he dis- covered that with a very high voltage of electricity no wire is needed at all. Another law well established is that by means of a "trans- former," a quantity of electricity at, say, 100 volts measure of fineness of inherent energy, can be changed into half the quan- tity at 200 volts fineness. Now, what is called "organic matter," whether tree, cabbage, flesh or brain, is the same thing as the transformer, the object being to transform the lower voltages 6 or vibrations into the higher. Again then it is not surprising that the discovery should have been made that THOUGHT itself is a higher voltage of exactly the same thing as electricity. A third law is that wherever there is electricity of what- ever voltage, what is called negative electricity of the same ap- parent voltage is induced. There is no reality at all in this negative electricity. It is like a shadow which dodges the foot- steps of the positive substance. It is like darkness which ever lurks the blackest round the corner from the brightest light. It seems to exist, it seems to threaten and it seems to attack. When the positive voltage of real idea rises to its sublimest heights, this negative seeming seems at its worst and that is why the idealist is sometimes also a pessimist. These three laws are as certain and as well established as is any law of mathematics, and from them can be gleaned all the philosophy necessary for the proper conduct of life. As to health, we can see that to be a transformer producing real thought is normal, while to produce negative thoughts thoughts of evil or discord could only be expected to injure or weaken the transformer. Body and brain so easily injured in the production of discord should not be allowed to pro- duce a single negative thought. A healthy mind makes a healthy body. As to all mental phemonena, such as seeing a distant friend at some moment of great excitement, as at the time of his death, it is obvious that such high voltage as thought can travel as readily a thousand miles as one. When the human battery and transformer gives off a thought-force, that subtile wave in- stantaneously reaches any other individual mind attuned to receive it. The scientific view is that the "ion" or "electron" is the in- finitely small unit of all that is, and even of all positive thought. Now as we have seen that "evil" is only the negative or nightmare of life, the positive of life must be good. There- fore, according to the scientific view, the "ion" is the infinitely small unit of "good." Now that which is infinitely small is just as truly "infinite" as any other infinity. Therefore the mathematical deduction is that the cause of positive existence is something which can only be properly described as "infinite good." The question of the day is, "What is it all for? What is the object of organic life? Why am I here? Philosophy an- swers this question at the very outset. The object of organic life is to transform to reach the higher voltages of thought, to press on to the highest. A suggestive table of voltages might be compiled somewhat as below. It must be borne in mind that figures cannot ex- actly express the emergence from a physical or selfish basis to the unselfish idea. Suggestive Table for Illustration Only. Voltage of minerals = say y^nj- volt. Voltage of liquids = say -g-^o volt. Voltage of telephone electricity = say 2 volts. Voltage of electric light electricity = say 200 volts. Voltage of Marconigrams = say 30,000 volts. Voltage of thought = say 500,000 volts. Voltage of pure unselfish love = say infinite voltage. As in nature the object of organic life is to transform, so the object of mental life is also to transform. We live that our minds may be transformed. The highest voltage or finest vibration is an entity of itself highest thought, highest intelligence, highest good. To reach that high standard is the object of man. His aim is to come into touch and union with the highest voltage. Following the first law mentioned above that highest voltage finds no resistance whatever to its immediate expansion or con- centration over any distance or through any space. W T herever a mind attuned to receive a greater or lesser quantity of the 8 highest voltage exists, there that quantity immediately and inevitably concentrates. While the whole of space is the place occupied by the radia- tions of the highest voltage yet it can only concentrate where there is a "receiver," or mind, in accord with it. Test these laws of voltage how you will. If you know anyone that seems ill try the "healthy mind" cure. Point out wherein he is allowing his body to produce negative thoughts instead of positive, healthy ones. You will be surprised by the result. Try to be attuned to receive into your mind more of the highest voltage. Never mind the looming shadow of the nega- tive. You are in the midst of a world of positive intelligence and might as well have the pleasure of entertaining that high voltage. The study of philosophy may not at first sight seem attrac- tive. Our thoughts are so taken up with work and play and worry that we seem to have as much as we can attend to with- out studying philosophy. If the philosophy however will help us in our work and play and do away with the worry alto- gether it should save time in the long run. Worry is the particular discord which a knowledge of phi- losophy cures first. Worry is the attempted transforming of, or production of negative thoughts. Worry is known to kill where hard work would only brace one up. The production of negative thoughts destroys the transformer. In order to worry one must forget the positive of life and think of the dis- cords ; forget the things or thoughts which are good and re- member circumstances which are not good. Worry is the great temptation of the day. We seem more eager to turn to the murders, war news, and bitter accusations contained in our daily papers than we are to read the harmonious reports of the advancement of science and legislation. The supply of negative voltage seems ever ready to answer our mood to the full, giving us worry, spitefulness, bad health and even death. It is within our power to choose whether we will entertain 9 the positive of life or be victims of the negative. If I choose to think negative thoughts and thus serve negation I will expect to have the inevitable result worry, bad temper, selfishness, ill health, beliefs of pain and danger and illusions without num- ber. If I choose to ignore the "negative seeming," and pro- duce only thoughts of positive reality nothing can prevent me from reaping the harvest which follows from adopting that course. Positive thought is, according to the deductions of science, good thought. Good thought leads to good actions and good being. To entertain the highest thoughts is to be charged with the highest voltage of the finest essence, which is the very spirit of existence. That is life, and the stronger your life the more healthy and happy you will be. In half an hour you can demonstrate the absolute truth of this philosophy on yourself. There is no unhappy or miser- able state of mind, whether it seems to arise from outward cir- cumstances or inward foreboding, that will not be benefited by only a half hour's effort to think the positive good, instead of allowing the negative thought to oppress. In like manner nega- tive thought will also produce its effect. Should you desire a toothache, for instance, you can get one by trying for an hour to believe that pain in the teeth is a positive force and that you have no power to resist it. Also the same effect will follow a continuous consideration of animosity and deceit, while hold- ing the thought of your teeth in mind. But it is to be hoped that no one will use the knowledge of philosophy to give himself pain. To banish pain is far more rational, and also, at least to most of us, more agreeable. There is surely no need to prove the seeming power of negative thought when the real power of positive thought can be so easily demonstrated. Restlessness is a negative suggestion. It cannot attack any- one whose mind is filled with thoughts of the positive good. Fever, in energy, in brain, or in body, can be banished by the restful thought of the good reality. To thoroughly rest in the 10 knowledge of the overwhelming power of the forces of the uni- verse takes away all fear and foreboding care. A trial of the system of thought here advocated will show you how to obtain all your desires, but not altogether in the way you now feel anxious for. What you feel you want now is not so important for you to have by to-morrow as is the thing you will then want. Philosophy changes your wants as well as influences events, so that the two things seem to ap- proach one another. Thinking positive thoughts will gradu- ally get you your every desire, as you enjoy the knowledge of the good and beautiful more and more. The inheritance of a philosophic mind is a great one, com- prising all real happiness ; and it can be entered into at once. II CHAPTER II. MAN'S PLACE AND POWER. ANALYZING the general scheme of the universe, the student divides it into two factors force or principle, and entity. The force is the principle that applies and the entity is that to which, and through which, it applies. The principle is the life and the entity is that which has life. Now in a larger sense than bodily life, the system of the universe has life. Every particle is animated by that mys- terious voltage called life and man is the culmination or apex of the whole grand living entity. This dual nature of the uni- verse brings out the fact that man is not subject to anything except life or principle. He can imagine himself individually to be a subject of that wicked fairy king known by the alterna- tive names of "Bad Luck," "Misfortune," "Trouble," "Doubt," "Pain" and "Evil." But there is nothing really existing in the universe except entity and principle. These are positive and therefore good. Entity cannot be subject to anything except principle, and therefore man cannot really be the slave of the aforesaid wicked king. For years men have been educating their senses to believe in this wicked king and it may be some time before we all see what a silly and useless thing this con- stant service at his shrine has been. Man is free. He is master of the world and all the works of nature. He cannot be subject to any evil. 12 Imagine a stranger to the Earth beginning to study. He would first of all recognize the dual nature of the universe. The words in which he would express this dual nature might be those of any one of the following pairs : matter and motion ; substance and force; entity and principle; being and action; man and life. However expressed the larger meaning would be the same and would seem to our stranger a very simple and reasonable division of the universe. If "evil" were then mentioned to him and he asked to which of these divisions it belonged, we should be unable to answer him. It does not belong to entity, because entity without motion or principle would be perfectly passive and incapable of any quality whatever, good or bad. It certainly does not belong to prin- ciple, because principle is positive only and therefore good only. Our stranger would then find it hard to believe that there was a real thing called evil. He would believe men had a sense of pain or evil, but he would think that (except to that human sense) there was really no such thing. Evil, pain, trouble, and doubt are very real to appearances, but what or where are they except a concept of and in the human mind? Does not the fact that they do not belong to either branch of the general scheme of things prove that they are nowhere except in this concept? If one thinks that it is more sane to entertain this concept of pain than not to he is free to follow his own standard of sanity. If he says that he would be glad enough not to believe in pain, but unfortunately it intrudes itself upon him against his will, he is then suggest- ing that man is the subject and minion of that which is neither matter nor motion, substance nor force, entity nor principle, being nor action, man nor life. Each one now thinks for himself. All the universities and all the traditions can never make him believe that which is abso- lutely unreasonable. He can swallow a pill, but he cannot swallow the greatly advertised and widely flaunted statement that that pill will have an effect which would virtually amount 13 to an influence over his mind. He may believe that the sense of suffering is located in his mind, but he is beginning to in- quire for himself as to whether pills and drugs can reach that mind. Our newspapers are full of remedies which we are told have power over man and his diseases curealls which would set themselves up as rulers over man to the extent that they claim to be able to affect the sense of discord in his mind. If the least good in the world could be obtained from these so-called reme- dies there would be some wisdom in relying on them. We have seen, however, that disease is a concept of mind, and therefore the humiliating process of pill-swallowing taking a nasty dose with a sugar veneer in order that one's mind may be purified of its concept of disease is merely silly. The great fact is that mind is not subject to matter. Man is not the puppet of the imaginative writer of pill advertise- ments. In thirty minutes you can prove that healthy thought makes healthy mind and healthy mind makes healthy body. Let those who depend on pills show what they can do! Let them produce in thirty minutes or in thirty years a single healthy mind in a healthy body made so by depending on their nostrums ! The hospitals and cemeteries are full of their fail- ures, but where is even one success ? Man's inheritance is not sickness. He is born with a bias in favor of health. It is impossible that in any real scheme of things in this just universe should be found a law of malig- nant heredity. That we find such a law in the human concept of things does not prove that the law exists. The human con- cept is not infallible. In fact it has often turned out to be posi- tively misleading. Each of the fallacies that mankind has grown out of was, in its day, the standard human concept, and we, to-day, are growing out of the hide-bound, cut-and-dried con- cepts of the immediate past. What then is man's birthright? Has he power to rise above material circumstances and traditional thought ? Has he power 14 to conquer fear? A clear view of the inevitable logic of the situation will answer both these questions in the affirmative. It would be strange indeed if mind could be kept under the heel of matter or if thought could be chained by tradition. It would be strange if a narrow selfish thought should prove more powerful than a broader thought in sympathy with the real forces and the positive voltage around us. Man's birthright is the tendency to grow, harmoniously, fearlessly. There is no irresistible compulsion that he shall submit to disease, worry, or annoying habits. He is destined to conquer the so-called forces of nature and reign supreme over every material circumstance. Above all, he can have a tranquillity and happiness of mind, so that his pleasure does not depend upon external circumstances, but is within. CHAPTER III. THE PRINCIPLE OF HARMONY. THE ideal state for a man to be in is a state of happiness not dependent on outward conditions. The man who is in that happy state is not influenced by surrounding opinion, he has no bitter thoughts against others, and he does not plan any- thing that can cause unpleasantness or loss to others. His mind dwells in harmony and he is continually finding out new phases of the law of harmony. This is his desire. His dream of harmony is more pleasant than sleep, and he is thankful for every waking moment day or night. Selfish thoughts are not so sweet and any man afflicted with them is glad enough to lose consciousness in sleep. But such thoughts are not really lasting and will hardly even bear ex- amination before they are found to have vanished. Why do selfish thoughts come so much into evidence, mak- ing us imagine all kinds of illusions? One would think that the negative forces were consciously arrayed against any mani- festation of the real truth. But deep down in the heart no man can doubt that harmony even now prevails supreme and that any blindness to its existence and beauty can only be temporary. Where can we go to really get away from harmony? On earth the beauty which some can always see in the glad sun- shine, the fresh rain or the free wind teach the waiting heart 16 more of the law of harmony. In cities all kinds of enterprise fit in with all kinds of labor in a system. The harmony of that system may need to be developed, but the law of that harmony is there waiting for that development. If we go up in a balloon or dive in the sea, the beauty of clouds and sunshine, the perfect forms of nature prove that always, everywhere, this law is in force, harmony, harmony, harmony. This is the positive law of existence, the law of all laws, and any supposed law of inharmony is no real law at all. Harmony is our gardian angel and exempts us from the sup- posed law of poverty. It leads our thoughts into pleasant places, by cosy firesides and amid cheerful companionships. It gives fresh vigor and strength. It shows us the paths of life and makes them easy to our feet. Even though sorrow and suf- fering come upon us, the law of harmony buoys us up, and when threatened with death we become fearless, knowing the reality of that law. Harmony in our hearts gives us every- thing, even when face to face with outward inharmonies. It makes us comfortable in the midst of discomforts and fills the measure of human happiness to overflowing. Nothing is more certain than that steps of harmony are steps to the delight that lasts continuously, and in that happy frame of mind there is quiet enjoyment for each one forever. What a bright vision is a glimpse of true harmony ! Aston- ishing in its very simplicity, and yet dazzling in its grandeur! Look up at the stars or upon the universe and admire ! Every thought produced by the knowledge of the infinitely great or the infinitely small is a thought of harmony and admiration. But selfish thoughts, which produce a sense of inharmony, have no place in the great or in the small. When we study the sky, the earth, or the sea we learn everywhere of the greatness and high calling of man, the central idea of the whole. Not the selfish part of man which is often cross, weary, exasperated and discouraged, but the true man whose idea is a harmonious one, whose fancy takes him through the air with the speed of a 17 bird, whose buoyant heart lifts him above earth's troubles, and whose strength is born of courage. He that entertains the thought of harmony continually shall be happiness to himself and others all the time. He shall not be afraid of outside dangers because his treasure is within. Error and wrong will continue to destroy and utter curses and insults, but the destruction shall not affect you nor the curses curse you, nor the insults insult you if your thought is still the harmonious one. By day your strength shall grow, by night your knowledge. Higher and higher thoughts will point up- ward to a better realization of the law of harmony from which even the very sense of the incongruous shall fade away. Because you fix your mind on harmony you cease to be a servant of inharmony. Because you entertain only harmonious thoughts you live in accordance with that law. Then personal things do not matter, and personalities cease to be real to you. Then you know the true idea of all things and are no longer deluded with the seeming. What shall we think of the law of harmony ? It is our ever- ready refuge from Self, and Self is one's only enemy. Har- mony is working everywhere, and we cannot fail of putting our- selves under its activity. The sweetest strains that the greatest musicians ever com- posed were not reduced to notes and bars. These men had har- mony in their hearts long before they reduced it to writing, and the highest conceptions are not those which are soonest trans- lated into conscious sounds. So may we have our hearts full and overflowing with real song, although we may not be able to utter aloud a single note. That song in the heart is for all, and all will sooner or later sing it. It will awaken mankind to that life which has been the longing dream of the ages. 18 CHAPTER IV. THE USE OF UNDERSTANDING. A GREAT step in life is to become more intelligent to be more in touch with the all-pervading great intelligence which is the highest power, or finest quality, of substance to replace human intelligence with the simple reflection of infinite wisdom. The more a man really knows the more eager he will be to attain to a still higher understanding. The first step toward intelligence is independence of thought. Anyone can say "yes" ; the great thing is to say "no" to every thought that is not your thought, even though it be suggested by that authority you have been most accustomed to respect. The air is full of independence ; any one may receive it into his heart. Every circumstance of life teaches it. Every calamity and misfortune drives home the lesson that the principle of in- telligence will not be lightly disregarded by those who have not the independence to use it. It is the lack of an independent spirit which allows men to fall into slavery to false opinions, disease and crime. Advancing along the path toward perfect intelligence is prac- tical enjoyment. Every particle of new understanding is of greater than money value. Intelligence, which fills the Uni- verse, holds in the principle of its existence as a child is held in loving arms, those who spend their lives seeking for true knowledge. That knowledge, when found, will prove to be not only satisfying, but delightfully so. 19 The independent inquirer discovers to his surprise that even moral and ethical lessons can only be learned by hard study or by sorrow. Ethical truth is then found to be no mystery, but only a more advanced form of mathematics or geometry, so that the more we learn the more we want to learn, and our path onward becomes emblazoned with more light at every step. Reason is a servant of man. A man is further advanced in the great highway of life than an unreasoning brute. That man who always uses his reason is further on than he who from time to time allows his lower passions to get the mastery. Reason is called "cold," and he who only drinks when he is thirsty may not be such a "good fellow" to some as if he were weaker and more passionate ; but to use his reason will be bet- ter, not only from that individual's point of view, but also from the point of view of others, if it keeps him calm, sober and pure. In the law courts, the legislative and administrative halls, and wherever men are placed in positions of great trust and honor intelligence holds sway. That the most intelligent men are put in the best places is a general truism, in spite of individual exceptions. Without intelligence great estates are soon lost, and large fortunes are dissipated. Intelligence teaches, first, independence; second, morality; third, diligence, and fourth, unselfishness. Intelligence should be sought for in the company of those whom you consider more intelligent than yourself, and as you learn humility, so the number of those who can thus help you increases. Be willing to learn from all. One sometimes feels a kind of resentment against a younger person who tells him something he did not know before, but that resentment is an undesirable kind of pride which sooner or later will leave. What is your life? Is it not the degree in which you come into touch with the Infinite Intelligence ? If that degree can be increased you will find you have an increased measure of con- sciousness and increased life. 20 When a man fails in business he may ascribe it to bad luck, but a little more intelligence would have saved him. Crime and strife are both caused by lack of intelligence. Shame, sorrow, and even sickness are direct results of this lack, and there is no other path for their cure except the path of understanding. There is perfect safety in intelligence. Intelligence in out- ward poverty and danger is a safer existence than folly in palaces, or stupidity in circumstances of outward peace and wealth. Strength also is found in intelligence. This we have been taught even in the nursery. Happy is the child who knows the lesson of "Jack the Giant Killer" ! Happy the man who sees in intelligence a finer strength than there is in force, a truer pleasure than can be got out of self- gratification and a safer safety than any outward refuge, cau- tion or insurance can yield! The seeker for intelligence has a finer joy of pursuit than the hunter of game. His life is a growing happiness to himself and others. Such a man cannot be disappointed or discouraged because he never finds that the prize he longed for is worthless when obtained. Poor or rich, famous or forgotten, esteemed or despised, his pursuit of knowledge goes steadily on, every step gained a joy; every advance opening up fresh vistas of undis- covered country. 21 CHAPTER V. UNSELFISHNESS. A SELFISH motive takes away all the grace of an otherwise good act. Self seeks to benefit but all its hopes must prove illusory because, as we shall see, no gain or achievement, be- hind which lies the selfish motive, can be of the smallest real value. When the study of philosophy is suggested Self begins to plan how to benefit by that study. The knowledge that there is only one reality behind all phenomena gives Self an opportu- nity to suggest that base metal might be turned into gold, and that stones might be made bread. But though you had all wealth you would, if you were dominated by a selfish heart, find yourself poor in reality. If man only required gold, or if you could benefit mankind by even turning the whole world into gold (or bread), that would be a noble object for philosophy to strive for. But that would not really benefit man. Looked at from every possible point of view the logical end of philos- ophy is unselfishness. The most eloquent argument gives but a hollow sound if it comes from a selfish heart. The most cor- rect behavior, the most earnest work, are cold and worthless if inspired by a selfish motive. Selfishness promises great things power and wealth and esteem. Unselfish love promises not at all. But it is in itself 22 the only power in the Universe and the only wealth worth having. The worth of a man lies not in his words, nor altogether in his acts, but in his motive. The test is whether the motive be hard and selfish or unselfish and loving. The unselfish man will not be proud, but will be more eager to uphold the reputation of others than his own. Many good men puzzle themselves over the problem of how to live the golden rule amid the selfishness of others, without losing all that they hold most dear. The problem is solved when it is seen that a study of philosophy brings man into touch with the great reality, and that he then no longer holds dear the things of which unselfish love would deprive him. Unselfishness is simple ; selfishness is complex. Love simpli- fies existence, hate complicates it. Unselfishness does not im- pute evil motives to others. It gives patience and grace to all our relationships. Worldly wisdom teaches us to fight for our rights to the last ditch to spend all we have to defeat what we consider a wrongful claim rather than yield to anything whatever. But philosophy teaches us not to quarrel over the shadow but to let those have it who seem to want it while we make sure of the reality. You can afford to let them plunder, rob, slander and insult you, if you have something which is really of a great deal more value than all their smiles, good reports or money. What is that something? It is the only real force that can be exercised in life, in work, or in the Universe. Worldly wisdom teaches us to hate those who hate us and return at least as much spite as we receive. If we are known to be spiteful to those who deserve it, people will let us alone. But philosophy shows us how to conquer by love, at once, with- out taking the time and trouble to build up a self -protective reputation. The way is to conquer yourself first. Mr. Theo- dore Seward, of New York, is the authority for the statement that one who had gained the power of self-mastery, meeting a 23 tiger in the jungle, stood facing the animal till it turned away and slunk into the thicket. When asked how he was able to exert such control, he replied, " Because I have conquered the tiger in my own nature." The treasures of selfishness are unreliable. After many years of selfish toil we may become possessed of what we have desired for ourselves. It may be wealth, fame, or opportunity for self-gratification. Can any of these be relied upon? Can Wealth? It is a well-known fact that sudden wealth rarely brings happiness and is frequently lost again. Can Fame? Every one knows that it can not. Through no fault of his own a great statesman may lose an election and retire in com- parative disgrace, who only the day before was one of the most honored of men. Again it might be asked if self-gratifi- cation is not reliable. But who has not found that the apple of self-indulgence turns to ashes in the mouth? Sweets cloy, play tires more than work does, amusement, more than study, gives headaches. But the treasures of philosophy cannot be stolen from you, do not disappoint you, are not subject to the fancy of the voters at an election, and they never, never cloy. A selfish man can not exercise the power of unselfishness He is not to be blamed for that it is not wilful selfishness but sheer inability to exercise this wonderful power. It may take years of the study of philosophy before he can even understand unselfishness, or it may come upon him in a sudden "awaken- ing," but when he does understand it he will find himself hold- ing in his hands the reins of real power. For this reason all worry about to-morrow's needs for self is a waste of time and totally unnecessary. A knowledge of philosophy will enable you to exercise the power of unselfish- ness which will overcome every obstacle. We are sometimes tempted to criticise others, but let us not do it without knowledge. A French proverb is translated: "To know all is to forgive all." There is a danger that we may, 24 so to speak, put on green spectacles, and then imagine the whole world green. Others' faults are generally first dis- covered by those who have a thin film of similar faults over their eyes and see their friends through it tinged with those colors. Let us cleanse our own selves before we put our friends through the mangle. It is never our unselfish love which finds fault with friends. If a charitable disposition be a desirable acquisition, how should we go about it to acquire such a frame of mind ? The first point is to thoroughly realize that it is desirable. If you think it the acquisition most worth wishing for you will long for it every waking hour and seek it everywhere. Then you will find yourself growing into it, for growth in the direction of desire is the law of nature. Then the knowledge that we are each a part of one another will show us that the service of others is our destiny as soon as we have given up the service of self. Another point is to try and see things from the standpoint of others before coming to an opinion. This is a good rule from many points of view, but it is a little trouble at first and so is not adopted by people who are inclined to think they have quite enough trouble already. Shirking trouble and seeking ease and amusement will not, however, improve your disposition. Trouble shirked is trouble magnified, whereas to look it in the face will often banish it altogether. In this connection the fol- lowing verses will bear repeating : There came a giant to my door, A giant fierce and strong. His step was heavy on the floor, His arms were ten yards long ! He scowled, he frowned, he shook the ground. I trembled through and through ! At length I looked him in the face, And cried, "Who cares for you?" 25 The mighty giant, as I spoke Grew pale and thin and small; And through his body (as 'twere smoke) I saw the sunshine fall! Such giants come to strike us dumb, But, weak in every part, They melt before the strong man's gaze And fly the true of heart! Any one can put to the test this method of conquering trouble. And unless any theory can be put to the test and can stand the test it is, in this practical age, absolutely disre- garded. If the theory is a good one the test will give a good result. If not, not. The unselfish frame of mind is the object to be obtained, but not everyone who professes it has attained it. There are good earnest men who live as unselfishly as they can, purely from a sense of duty, who have never known one minute of the un- selfish disposition. They may have benefited mankind, they may have sacrificed all their possessions, they may have given their lives to work in a leper colony, and still never yet have entered into the consciousness of real unselfishness. There is no monopoly of this state of mind. Many attain to it with whom you might be ashamed to be seen talking. Many miss it who are considered the great and the good of the earth. Little children can understand it where the most learned some- times falter. Some seem to grasp it at once, without hardly hearing about it and some see its reality who have hardly even been taught to look. You may have something that you would like to do first be- fore you become unselfish. You may be afraid that a sense of duty will afterwards prevent you from doing as you would like. But unselfishness is not a sense of duty at all. It is just the opposite, for the unselfish man does exactly as he likes. He is the only man that is really free. So that to get unselfish- 26 ness as fast as you can it may prove a slow process at best will not prevent you from doing as you may have planned in the way you then want to do it when the time comes to act. If we reach the unselfish disposition we then want to carry it out. Sacrifice nothing. Giving things up from a sense of duty may bring you no whit nearer the goal. In fact the feeling of having done his duty well has hindered many a man from entering into the unselfish frame of mind. "Duty" is a chain which good people hang around their own necks and which often prevents them from looking upward. It also enables them with a clear conscience to bind down others and to con- demn in unmeasured terms those who do not wear the same chain so gracefully. Similar criticism will fall on you the moment you try to live philosophically. There is no need to fear it however. Your motives may be misunderstood now but they will be made clear to all before that misunderstanding can hurt you. As long as unselfishness is hated, its votaries will also be disliked, but you may not consider it very dreadful to be disliked on that account. It would be a waste of time to be afraid of the hate of those who hate the very idea of unselfishness. Do not believe that when you become unselfish you will find that all people appreciate you. Far from it. In fact even those whose esteem you have already won may not understand you then. If you require the approbation of any person and plan to keep it, you may never obtain the desired state of mind called unselfishness. This leads us to the true paradox that he who keeps, loses ; and he who throws away all, gains all. We are bound all around with traditions. We are ready to quote some great authority in condemnation of everything. We can find fault with every action and with every thought. If a thought is a new one we denounce it as revolutionary ; if it is an old one we pass over it as a platitude. We demand that our own moods be answered in everything, and we forget the in- terests of mankind, and so lose touch with the Universe. Un- 27 selfish philosophy is the only remedy for this, and that philoso- phy is so inviting that all who are tired of having the inferior of life will sooner or later come to it. It is a common practice to think how much better we are than previous generations were. We assume that mankind has ad- vanced because we have more learning than our ancestors had. But is not mankind more selfish to-day than ever ? Once man loved honor more than money. Once he loved gentleness more than fame. How should we compare with such if we were judged side by side? Should we not strive to gain understand- ing enough to place us at least on the same plane as our ancestors were ? Should we not seek the true advancement which should place us on an even higher plane ? To-day we understand more than they did in olden time, and if we are not in proportion more unselfish we shall fall far short of the stature obtained by those worthies. Those things we now strive for may not yield us the satisfac- tion in the end which we expect. It is capable of mathematical proof that a simple breath of fresh air is as valuable to one man who takes a certain amount of satisfaction in it, as a monetary fortune would be to another who would take only the same cer- tain amount of satisfaction in that. The difference is that there is no selfishness in taking advantage of the fresh air, while to gain the fortune it might be necessary to give up the great aim of existence, viz., unselfishness. To give that up and gain for it only the same satisfaction that you might have taken in the very air you breathe is a transaction which shows a loss from every point of view. Selfishness is not natural ; it has to be learned. A little child does not know how best to put it into effect. But children understand love without being taught. Is not this a proof that unselfishness is the order of the Universe with which a child is in accordance, and that selfishness is the hard bias which a twisted belief seems to teach? Children are often misunder- stood and bitterly wronged by those from whom they have the 28 best right to expect unselfish love. Many a tender little heart is wounded daily by hasty words of rebuke from good parents who think they are thus doing their duty. Those who thus pride themselves are further from the unselfish standard than the children are whose constant movement and chattering un- wittingly offend them. If a child interrupts you and you are not at least as patient with him as you would like him to be with you if you had interrupted him, you do not set him a good example. With children your actions will speak louder than your words. The earnest endeavor they will even make to fol- low instructions which they know to be hypocritical, which they see are not even practical enough for the parent to prac- tice should show us that the little children are on a higher plane of unselfishness than we are. "To please mamma" they will do what they know mamma would never do to please them. Men who are politeness itself to a perfect stranger are often rude to their own children. Why? Because the children are too loving to resent it. Oh, what a wonderful change would come over the world if we were all as loving, as meek, as patient and as forgiving as little children are ! Let us get back the for- giving heart of childhood. Let us forgive. Unless it is possible for someone to make us more selfish it is not possible for him to do us a real injury. Even if a real injury has been done does the unforgiveness and hope of revenge make it any better ? The standard of unselfish philosophy knows no distinctions between rich and poor, learned and unlearned, experienced and inexperienced, talented and stupid. All are equally capable of gaining unselfishness, and the same grand gain is to be attained by him who tries for it now as was to be attained by him who started trying for it years ago. Providence is even handed, and the real reward of life is impartially available to all. The last man to go past the barrier catches the same train as the man who has been waiting for it. Distinctions of class grades, of rank, and differences due to 29 clothes all vanish when the unselfish plane is reached. When we discover the real worth of our neighbor's heart we shall for- get about his shabby hat. When we find a peasant with as kindly a disposition as has a king we shall cease to respect one more than the other. It is possible to be unselfish and be a domestic servant, and such an one is of a better and higher class than would be a selfish society leader and it is more honorable to be a friend of the former than of the latter. Take, for illustration, the case of a man who has an unselfish heart but whose words are rough, and whose actions are so mis- understood that they seem to give universal offence. Take also the case of a man whose heart is selfish, but who has a suave manner and manages to conciliate everybody and become a universal favorite. Which of those two men has attained to the higher and the better plane? Undoubtedly the former. The rough and ready farmer boy at home in the fields often gains a truer insight into reality, and reaches a more enviable mental condition than the darling of society, who already has all that of which worldly ambition could dream. Is a step toward unselfishness a downward step ? In a sense, yes. Down from the pinnacle of self esteem, down from the mountain top of personal pleasure, into the valley of humility, and on to the solid ground of simple understanding is the first step away from self. Before your life can be of any service to others this step must be taken. Bury your selfish plans for the future with the dead past, and rise to real heights by the attainment of the state of mind which is in touch with the force of the Universe. CHAPTER VI. PEACE BE UNTO YOU. ANTAGONISM is a state of mind which troubles those who harbor it. It is often knocking at the door of man's conscious- ness, and the object of this chapter is to see if the false anger- microbe can be permanently kept out, so that we can each go our own way in peace. Professional lawyers sometimes encourage people to fight each other who would do much better to settle their differences amicably. Lawyers are generally the very nicest of people per- sonally, but the system of civilized fighting, which it is their living to keep up, blinds them to the desirableness of peace. As well send a soldier with red uniform and bayonet complete to soothe the anger of an incensed nation as engage a lawyer to get you that personal peace which you may feel is threatened. The best lawyer is always he who refuses to let his client fight, but settles the case instead on the best terms he can get. Peace is rest from discord. It is something more than a con- dition or quality; it is substantial and valuable. There is no peace or truce between positive and negative voltage, but there is perfect harmony between all the different manifestations of the positive, and, therefore, man's real existence can be logically proved to be a peaceful one. It is impossible that a man living a positive existence should hate another man, or desire to ruin 31 him. Even the man who is allowing himself to be a receiver for negative thoughts malice, envy or selfishness is not himself a fit subject for the hate or spirit of retaliation of another. He is his own severest punishment, and will continue to be until that negative tendency is destroyed. He is to be pitied, and while the positive can have no sympathy with the negative, yet the victim of the negative thought is still a brother. What are the considerations which lead to quarrels, coldness, and sometimes law suits? Suspicion of another's motives is one, personal pride and what is known as "firmness," are others. Some people go about "knocking chips off shoulders," or "trend- ing on coat-tails." Others very carefully trail their coat-tails where it is almost impossible to avoid treading on them. It is sometimes very hard to be unselfish and forgiving, and it some- times seems as if one must fight to protect the rights of others for which he thinks himself responsible. Again, the difference between equitable rights and rights conferred by Statute often leads to long and bitter fights. He who has the side of equitable right feels that he would be yielding wrongly were he to give in, while he who has a statutory right but who is by the peculiar circumstances of the case placed in the wrong equitably, feels certain of winning, and so is disinclined to give up. To all who have good cause to quarrel, and to all who feel inclined to quarrel without cause, the new philosophy brings the same message, namely, to look at the higher interest of the whole body, and not at selfish interests. Peace is not attained by laboring for temporary results. To give up the temporary strife is not weakness, but shows real strength. There is only one aim of all men, namely, to grow into the highest possible being. There is only one highest plane of being, and those whose steps are pointed thither all travel the same highway. In that aim and on that highway there is no room for personal quarrels. Not only are personal quarrels a silly waste of time, but they are always entirely misconceived on both sides, and are due to misunderstandings. For it must 32 be obvious that the one real object of your opponent is the same as yours, namely, the advancement of man to the higher plane. Until positive thought has banished the sense of the negative, and harmony and truth reign supreme on Earth there is much real work to be done. Every consciousness enlisted on the side of philosophy will exercise a great and increasing power. It is, therefore, desirable that more and more should be enlisted in the work of thinking positive thoughts only. Finding fault, quarrelling and fighting is a waste of the precious time we might be using to advance the general thought, to banish dis- cord and to rise to a more philosophic plane. 33 CHAPTER VII. MODERN MOLECHS. THE selfish things of life seem so delightful in the vista of the future that it is hard to take our eyes off the picture to view the more permanent facts. Especially is there a tendency among mortals to see pleasure (where there are only illusions) in several well-defined directions. First comes the hope of satisfying the appetites. That this hope is illusory is proved by the fact, already experienced by every one, that sweets cloy the taste, and that there is no such thing in existence as a satisfied appetite. In other words, if there were satisfaction, it would destroy the appetite and leave nothing. This hope of satisfaction is then merely a hope of ob- taining nothing. Then there is a selfish tendency in the world to seek ease and pleasure at the expense of future generations. Men shirk fatherhood to obtain more pleasure, and thus often become in- capable of being fathers. A great decline in the birth rate among civilized people is the result of this shirking and this incapacity. Does this hope of ease and comfort materialize? Do men actually find ease and comfort through childlessness? Surely it must be very much the reverse of comfortable to live a childless life, and spend one's old age in vain regrets for the bright and happy faces and loving hearts that might have been ! 34 This does not apply to those who give up personal fatherhood when they outgrow everything personal, but only to those who shirk it to obtain ease and self-gratification. Those who have just become rich want honors and perhaps titles. They want to get in the social swim, and shine in the society columns of the newspapers. Is this a worthy ambi- tion? Is its accomplishment ever satisfactory? The answer which one of these ambitious ones would give might be, "I can- not say that social success has proved satisfactory to anyone yet, but I do not see why it should not in my case." That is the cry of the whole world "My case!" If a rule could only be found whereby each one could know in advance if his aim would really yield good results, what an advantage that would be! The test philosophy suggests is a stringent one, and the question asked is whether the aim is absolutely unselfish. By that standard can we judge, and much fruitless toil and heart- breaking anxiety can be saved if we immediately drop any aim or plan which does not come up to this standard. Social suc- cess is not an unselfish aim for any man or woman. It de- pends for its success on separateness, which is the opposite of unselfishness. Only one in many who try for it is successful, and that one finds it unsatisfactory when obtained. I pass over the more grossly selfish aims of man. Here one is scheming to oust another man and get his position, there one is intriguing to trick others out of their money or goods or reputations. He is not even in the a b c of philosophy who imagines that such aims can lead to any good for himself or anybody. Another chapter will be devoted to the subject of healing, but it is surely a very striking exhibition of modern Molech wor- ship to see the power that is ascribed to the dread giant called "Disease." High and low seem to quake in their shoes before him. He is said to threaten everywhere, and we are warned to obey countless rules constantly contradicting themselves on pain of falling into his clutches. We must not get into a draught for 35 fear of "catching cold'* (whatever that may be!), and, also, we must get into a draught so that we may breathe fresh air and so escape "consumption," etc., etc. The high priests of this wor- ship fill our newspapers with their terrible warnings and humil- iating testimonals, and unless we lay ourselves on the pill and drug altar, they prophesy evil, ad libitum ad nauseum. Fashion is an idol which holds the world in a grasp of iron. Its devotees spend their lives in its service. Beyond the inner circle of its worshippers are those who give not quite all their time, but quite all their money trying to keep pace with the leaders. Beyond these are the people who merely try to avoid criticism by laying a portion of their income at the feet of this idol. Some men wear high silk hats, and some women go about in long skirts which sweep up the filth from the ground. Men wear gold chains and women compress their waists with strong cords the badges of slavery to fashion. If only a little prog- ress out of this bondage could be seen as year after year goes by there would be a hope of complete freedom. Only the grad- ual coming of real unselfish philosophy to man will free him from this and every other kind of bondage. In some places the weather is a veritable idol. Lowering skies, cold winds, sleet or fog exercise a greater power over mind than many a philosophic truth does. The latter would be dismissed as a mere platitude, while the threatening of the weather would be considered real and imminent. We forget that sunshine in the heart is more important than sunshine in the street, and that the dew of kindness occupies a more real place than dew on our lawns. In the same way the whirlwind within finds us out in a softer spot than an outward whirlwind could, and we come to see that the real weather is of the mind. He lives in the sunshine who has sunshine within, and he who realizes his inward weather ceases to care for the outward rain. Poverty is the "biggest bogeyman of all." To most people "poverty" means "ruin." Poverty is feared so greatly that men commit all kinds of crime rather than fall into the hands of this 36 supposed fiend. Those who do not cringe before this Molech are considered mad, and the extraordinary being who does not mind being poor in goods and chattels is pitied for his "lack of intellect." Emerson was considered a dreamer because he wrote the beautiful lines : He who has little to him who has less can spare, And thou, Cyndalion's son, beware Ponderous gold and stuffs to bear, To falter 'ere thou thy task fulfil, Only the light armed climb the hill! But real riches are those of character. To lose all "pon- derous gold and stuffs" would be of no comparative importance. To gain "gold and stuffs" beyond count would not weigh against the gain of a single unselfish inspiration. To fear poverty all your life and feel a slave to that fear is a kind of bondage or worship which will result in no real gain. Who can doubt that he is rich who is rich inwardly, and that he is poor who is mean, low spirited and crabbed, whatever his store of gold? 37 CHAPTER VIII. THE ATTITUDE OF HEALTH. THE philosophy that a healthy mind makes a healthy body is one which has been submitted to practical tests. As the higher voltage always governs the lower, so the heart, lungs, liver, or whatever may be out of order has in each case been made so by an atmosphere of negative thought. To absolutely cure these embodied negative thoughts it is only necessary to produce such an atmosphere of positive thought that the great shadow called disease will fade away. To put it another way, anything which is inharmonious is not a thing which is caused by the real forces of existence. There is no real unit of disease and crime. Consequently we can have no logical grounds for believing in their existence as separate entities. What then are they? Partly feeling, partly belief, partly lack of strength. Then the cure would be to change the belief, or rather sub- stitute the knowledge of the harmonious for it, and give strength. Both these can be done mentally. Strength of mind makes strength of body. Knowledge of positive harmony is contagious. Any disease is capable of being banished, and all of them are subject to the same influence. This is not mere theory. Many chronic and obstinate cases have yielded to the "healthy mind" cure. If philosophy could 38 not be of practical service to us, there would be little to hope for from the lesser sciences. Positive philosophy is the best thought, because it under- stands the problems of life. It fills us with a power for good. It is not hypnotism, spiritualism or any such thing. These lat- ter are merely the imitations of the reality. Philosophy drives away the sullen humors, the mad pessi- mism which afflicts mankind. If it did nothing else this would be a service to humanity which ought to be more completely recognized. More unhappiness comes from low-spiritedness than from all other things put together. Here at least philos- ophy is valuable. You must admit this when once you have tried it. A fever is subject to philosophy. A fever of worry some- times brings on a fever of the blood, as it is called ; and in fact fever must attack the mind first, because thus only can it ever reach the body. Philosophy is the direct opponent of worry and fear, and worry and fear are the primary roots of fever. Many diseases arise from the sense of matter out of place, or as it might be said, the sense of dirt. From chicken-pox to leprosy, whether in those who wash often or seldom, the vic- tims have found themselves in a mental environment of a lack of perfect cleanliness. Philosophy is the only remedy for this environment. There can be no voltage or vibration out of place. If we could understand the perfect and harmonious throbbing of the real voltage of the universe we would rid our minds of the sense of uncleanness, and thus learn to banish from our bodies boils, colds, abscesses, eczema and cancers. Weariness, anemia and paralysis arise from a sense of weak- ness. Forgetting the continuity of the highest voltage through- out nature, the victim feels that he is not properly held to- gether. A clear thought of the fundamental unit of existence will soon show him where strength really lies. He must first get weakness, discouragement and hopelessness out of his mind before he can expect to get them out of his body. Strength 39 is everywhere pulsating in the highest voltage of energy, and there can be nothing to prevent any man or woman from tak- ing full advantage of it. One may ask whether it is better to try and learn patience by suffering, or to banish the suffering by thinking good thoughts. You say the latter, but you add that it is not so easy to keep your mind concentrated on good thoughts as it sounds. In such a case can it be the proper course to refuse the oppor- tunity of having another lead you by thinking good thoughts with you? Logically there is no limit to this force. Those who have been healed can afterwards heal others, and it is also found of great assistance in various troubles. If everyone in trouble of any kind would only come to philosophy for help what a dif- ferent world it would be ! Philosophy heals trouble, but it will not serve any selfish end. Those who wish for independent wealth or other means of gratifying themselves can not hope to obtain them through philosophy. And yet those are the very people who can benefit most by this study because it will show them something more desirable than self-gratification. That higher desire will then so grow upon them that the lesser feeling will be lost altogether. Children can understand this healing power as well as grown people. To them it seems more natural to get well than to get ill, to heal by good thoughts than not to do so. They can understand that the atom or unit of existence is the unit of unselfish good, although they may not understand the mean- ing of the words used to explain that fact. Philosophy banishes angry feelings. What does pride or self-interest matter to the man who feels that he has found something better ? At the same time it is as well to avoid quarrelsome people. Sooner or later they too will be influenced by philosophy, but in the meantime let us not, if we can help it, come within the sphere of their negative thought. 40 Philosophy is safe. No harm can come from thinking un- selfish thoughts. If fear were banished from our lives we should cease to worry, and would find that nothing could really hurt us. Complicated situations would become simplified, and the threatening evil would destroy itself. Let turmoil and trouble "boil and bubble" as much as they like, they can only attack selfishness, injure themselves, and clear the way for real advancement. In every trouble, disease, wrong mental tendency or fear philosophy can radically aid you and also give you the key or clue whereby you can thereafter aid yourself. CHAPTER IX. LOVE. WHETHER gravitation is a pulling or pushing force the student of physics recognizes it as the mainspring of physical life. In like manner the student of metaphysics must recog- nize that social or human life hinges upon the attraction between the two sexes. We are apt to make a mountain out of a molehill when speak- ing of this question by refusing to look it square in the face, but after all the day has gone by when false delicacy pretended that there was anything sensational in the simple facts of the case. Man, who is capable of expressing the highest voltage or vibration of the Universe, finds himself divided into male and female. And as man, or entity, includes all things, we can trace this division everywhere. There is but one male and one female. Separate bodies do not mean separate spirits. Personal attachments which do not recognize good qualities are almost unimaginable, for a man loves female qualities. A woman loves male qualities, and it is the sum of these male qualities which constitute her ideal and her king, and it is the sum of these which constitute MAN. Love is not interested in taking unto itself but its desire is 42 to give. No woman need mourn because she finds the chosen partner of her joys and sorrows does not manifest all the male qualities is not a complete man. She can still give him her love, and that giving is joy. Neither should she mind if other women exhibit some female qualities more plainly to her hus- band than she does. If he loves the whole sum of female qualities with all his heart she will be glad for him to see beauties in every new acquaintance. Jealousy does not spring from love, but from the sense of possession or ownership. "No trespassers allowed" is not the sign an unselfish man puts up on his pleasure grounds. But perfect liberty does not mean license. The tie of love is a thousand times stronger than any tie of possession can be, and it never made a man leave or neg- lect his family to have his liberty recognized. The great truth is that no man is a man until he has com- pletely conquered himself, or, as some would say, outgrown selfishness. Until a man has conquered the swinish element in his own nature, he is not a man. Until he has conquered lust he is not a man. Until he can control himself under all circum- stances he is not a man. No race of men are free or even know what liberty means when they still thrust unwelcome and un- planned children upon their own homes. The once popular notion that it is right to lose control of yourself in your own family, although it would be wrong anywhere else, was de- grading in the extreme. The complete man loves with a strong fire. He loves femi- ninity. His love is not that which desires to possess another per- son to love himself with, but he loves his Queen with a pure un- selfish love. His Queen is seen by him most of course in the eyes of her he chooses for his home companion, but even if he can never see anything in any other eyes it is not the personality that he loves but the spirit; not the points wherein she is dif- ferent from the female spirit of nature, nor any other points about that separate individuality but the female spirit of nature herself shining through her. The complete man does not 43 offer an insult to his Queen by thinking he can possess her. Per- sonal sense has a desire which is not love, but its very opposite. Personal sense, building a wall around its possessions, some- times poses as love. This is not love but insult. The young girl sees her ideal in some man, but let her beware ! His love, if he is not a whole man, is not love but poison. Instead of finding her King she may find her assassin, for the sting of the man who has not conquered or grown out of self will prove a bitter awakening from the dream that such a man could really love. The spirit which woman loves pervades the strong natures who have conquered self. He is brave and strong but gentle. He could not touch his Queen irreverently nor harm her in the smallest particular. Married or not he could not take any advantage of her. His blood flows with the regularity of per- fect self-poise, and no spasmodic or uncontrolled moment is possible to him. This love is more than a passing fancy. It is a lifetime de- votion. Man loves woman. He always has and he always will. That sweet spirit of his true mate always appeals to him, and his inevitable love for Her, wherever seen, is pure. How lovely the spirit of woman is ! What grace and balm she pours into man's waiting heart ! What a sweetness to give her the regeneration of love when she opens her soul to receive ! This is the joy of life. To the loving bride-heart of the great Universe perhaps manifested to you in a single pair of laugh- ing eyes to give of your real life, pure love. And as you give, so the fountain will well up within you so that you can give more and more and more, pressing on to greater and greater joy. In the positive existence, where the pride of intellect is thrown aside, where the mortal sense of love is seen in its true light and known for the monster it is, and where personalities either of like or dislike are forgotten, the radiance of real love shines in immortal glory. Here and now, on the solid Earth, we are spending eternity. 44 It is no ethereal halo which glorifies the divinity of man, or the divinity of woman. Love is not a quality of the imagination, but it is THE real thing. It is THE substance. Shutting our eyes to this fact in our self-conscious mortal wisdom we shut out the realities of everyday life. That nightmare or negative dream holds us spellbound until love breaks through the clouds and we discover that our lives are really bathed in the sunshine of imperishable beauty and harmony. Man and woman are the bride and bridegroom of the Uni- verse ! These two Spirits which two are one are forever coming together forever loving. That love has no taint of self in it, nor can anyone consciously rise into that love till self be dethroned, debased and destroyed. You who have am- bitions to get, to learn, or even to rise, must die. Until self dies Love cannot live in you. This message of love is not addressed to the self-conscious or mortal mind. Nothing can ever save self, and it can never even understand love. The self-conscious mind knows not liberty. It must be curbed and hedged about with laws, customs, duties and influences. It has no right to love except in a certain channel, and even there its love is no love at all but desire. Out in the world of selfish ambitions liberty would be license. It is impossible to give self freedom, for bondage itself is the thing that self or separateness is. The realization that love is all, and in all, makes us free. Then man becomes man, and his swaddling clothes which he thought were him drop off. If we think self is the man, we are still groping in darkness, tottering in infancy and mourning in sadness. Divine love is so wonderful that the fact that it IS seems too good to be true. And when self is dead and the Bridegroom meeteth the Bride in the everlasting splendor of that great coming together, joy IS. Yes, joy so great that our bodies could not bear it were not our strength regenerated by the omnipotent power of that same Divine love. 45 The crown of Love is to him that overcometh. The Queen of life cannot be loved by those who have not learned to love the very valley of humiliation itself. All kinds of pride pride of race, pride of birth, pride of intellect, yes, even pride of your amiable disposition must be trampled underfoot. If self could ever get into Life there would be nothing to leave be- hind or outgrow, it would only be necessary to train it up in the way it should go improving it here and educating it there. But a great battle is in progress. The monster of Seeming is in the lists against man. The queen of the tournament is the Queen of Life. He who conquers self, by loving, conquers all, and he is her King whom she loves. Love conquers hardships when they are loved they are no longer hard. Love conquers even hell itself, for when hell is loved it becomes heaven. The real lover is the real conqueror, and when he comes to his Queen she crowns him with the fade- less crown of his sublime victory. That crown is LOVE. Love is the motive, love is the strength, love is the victory, and love is the reward. Of love, and to love, and in love are all realities, and when love becomes real to us we then have and not till then CONSCIOUS LIFE. This life is not up above the clouds. Here in the flesh Life manifests Itself, and here in the flesh we can feel, if we forget self, the palpitations of real love stirring within our fleshly bodies. Away with all imaginations ! The realities of existence are here in our lives, in our bodies ; they are now, and not in the past or future. The sweet girl nature of the Universe is the present substantial reality to the heart of man. She is not an imaginary creature with wings, and lips too good or too ethereal to be touched. She is his sweetheart, his bride. Each man may see her in a different face, but she is one indivisible love- liness, casting an effulgence of ineffable delight, while she re- ceives the fire of man's love, so that man and woman are to- gether transformed. 46 When we wake up to the Ever-presence there are pleasures forevermore. Not the pleasures of sense, but the immortal joys of love. Not the joys of getting love, but the joys of lov- ing. Loving is the most sublime joy conceivable. Loving IS joy. THIS BOOK IS DUE ON THE LAST DATE STAMPED BELOW AN INITIAL FINE OF 25 CENTS WILL BE ASSESSED FOR FAILURE TO RETURN THIS BOOK ON THE DATE DUE. THE PENALTY WILL INCREASE TO SO CENTS ON THE FOURTH DAY AND TO $1.OO ON THE SEVENTH DAY OVERDUE. SEP 11 J940 ": g M $ BT?| S5^1HS38I!iflR3 LD 21-100m-7,'39(402s) "il