What All The World's A-Seeking Part 5

In many climes, without avail, Thou hast spent thy life for the Holy Grail; Behold, it is here,--this cup which thou Didst fill at the streamlet for me but now; This crust is my body broken for thee, This water His blood that died on the tree; The Holy Supper is kept, indeed, In whatso we share with another's need; Not what we give, but what we _share_,-- For the gift without the giver is bare; Who gives himself with his alms feeds three,-- Himself, his hungering neighbor, and me.'"

The fear is sometimes entertained, and the question is sometimes asked, May not adherence to this principle of helpfulness and service become mere sentimentalism? or still more, may it not be the means of lessening another's sense of self-dependence, and thus may it not at times do more harm than good? In reply let it be said: If the love which impels it be a selfish love, or a weak sentimental ism, or an effort at show, or devoid of good common sense, yes, many times. But if it be a strong, genuine, unselfish love, then no, never. For, if my love for my fellow-man be the true love, I can never do anything that will be to his or any one's else detriment,--nothing that will not redound to his highest ultimate welfare. Should he, for example come and ask of me a particular favor, and were it clear to me that granting it would not be for his highest good ultimately, then love at once resolves itself into duty, and compels me to forbear. A true, genuine, unselfish love for one's fellow-man will never prompt, and much less permit, anything that will not result in his highest ultimate good. Adherence, therefore, to this great principle in its truest sense, instead of being a weak sentimentalism, is, we shall find, of all practical things the _most intensely practical_.

And a word here in regard to the test of true love and service, in distinction from its semblance for show or for vain glory. The test of the true is this: that it goes about and does its good work, it never says anything about it, but lets others do the saying. It not only says nothing about it, but more, it has no desire to have it known; and, the truer it is, the greater the desire to have it unknown save to G.o.d and its own true self. In other words, it is not sicklied o'er with a semi-insane desire for notoriety or vainglory, and hence never weakens itself nor hara.s.ses any one else by lengthy recitals of its good deeds.

It is not the _professional_ good-doing. It is simply living its natural life, open-minded, open-hearted, doing each day what its hands find to do, and in this finding its own true life and joy. And in this way it unintentionally but irresistibly draws to itself a praise the rarest and divinest I know of,--the praise I heard given but a day or two ago to one who is living simply his own natural life without any conscious effort at anything else, the praise contained in the words: And, oh, it is beautiful, the great amount of good he does and of which the world never hears.

FOOTNOTES:

[Footnote C: "According to the mythology of the Romancers, the Sangreal, or Holy Grail, was the cup out of which Jesus partook of the Last Supper with his disciples. It was brought into England by Joseph of Arimathea, and remained there, an object of pilgrimage and adoration, for many years in the keeping of his lineal descendants. It was inc.u.mbent upon those who had charge of it to be chaste in thought, word, and deed; but, one of the keepers having broken this condition, the Holy Grail disappeared. From that time it was a favorite enterprise of the Knights of Sir Arthur's court to go in search of it."--_James Russell Lowell_.]

PART V.

THE INCOMING

O dull, gray grub, unsightly and noisome, unable to roam, Days pa.s.s, G.o.d's at work, the slow chemistry's going on, Behold! Behold!

O brilliant, buoyant life, full winged, all the heaven's thy home!

O poor, mean man, stumbling and falling, e'en shamed by a clod.

Years pa.s.s, G.o.d's at work, spiritual awakening has come, Behold! Behold!

O regal, royal soul, then image, now the likeness of G.o.d.

The Master Teacher, he who appeals most strongly and comes nearest to us of this western civilization, has told us that the whole and the highest duty of man is comprised in two great, two simple precepts--- love to G.o.d and love to the fellow-man. The latter we have already fully considered. We have found that in its real and true meaning it is not a mere indefinite or sentimental abstraction, but that it is a vital, living force; and in its manifestation it is life, it is action, it is service. Let us now for a moment to the other,--love to G.o.d, which in great measure however let it be said, has been considered in dealing with love to the fellow-man. Let us see, however, what it in its true and full nature reveals.

The question naturally arising at the outset is, Who, what is G.o.d? I think no truer, sublimer definition has ever been given in the world's history, in any language, in any clime, than that given by the Master himself when standing by the side of Jacob's well, to the Samaritan woman he said, G.o.d is Spirit; and they that wors.h.i.+p Him must wors.h.i.+p Him in spirit and in truth. G.o.d is Spirit, the Infinite Spirit, the Infinite Life back of all these physical manifestations we see in this changing world about us, and of which all, including we ourselves, is the body or outer form; the one Infinite Spirit which fills all the universe with Himself, so that all is He, since He is all. All is He in the sense of being a part of Him; for, if He is all, there can be nothing that is outside of, that is not a part of Him, so that each one is a part of this Eternal G.o.d who is not separate from us, and, if not separate from us, then not afar off, for in Him we live and move and have our being, _He is the life of our life_, our very life itself. The life of G.o.d is in us, we are in the life of G.o.d; but that life transcends us so that it includes all else,--every person, every animal, every gra.s.s-blade, every flower, every particle of earth, every particle of everything, animate and inanimate. So that G.o.d is _All_; and, if all, then each individual, you and I, must be a vital part of that all, since there can be nothing separate from it; and, if a part, then the same in nature, in characteristics,--the same as a tumbler of water taken from the ocean is, in nature, in qualities, in characteristics, identical with that ocean, its source. G.o.d, then, is the Infinite Spirit of which each one is a part in the form of an individualized spirit. G.o.d is Spirit, creating, manifesting, ruling through the agency of great spiritual laws and forces that surround us on every side, that run through all the universe, and that unite all; for in one sense, there is nothing in all this great universe but law. And, oh, the stupendous grandeur of it all!

These same great spiritual laws and forces operate within us. They are the laws of our being. By them every act of each individual life is governed.

Now one of the great facts borne ever more and more into the inner consciousness of man is that sublime and transcendent fact that we have just noticed,--that man is one with, that he is part of, the Infinite G.o.d, this Infinite Spirit that is the life of all, this Infinite Whole; that he is not a mere physical, material being,--for the physical is but the material which the real inner self, the real life or spirit uses to manifest through,--but that he _is_ this spirit, this spirit, using, living in this physical, material house or body to get the contact, the experience with the material world around him while in this form of life, but spirit nevertheless, and spirit now as much as he ever will or ever can be, except so far of course, as he recognizes more and more his true, his higher self, and so consciously evolves, step by step, into the higher and ever higher realization of the real nature, the real self, the G.o.d-self. As I heard it said by one of the world's great thinkers and writers but a few days ago: Men talk of having a soul. I have no soul. I am a soul: I have a body. We are told moreover in the word, that man is created in the image of G.o.d. G.o.d is Spirit. What then must man be, if that which tells us is true?

Now one of the great errors all along in the past has been that we have mistaken the mere body, the mere house in which we live while in this form of life for a period,--that which comes from the earth and which, in a greater or less time, returns to the earth,--this we have mistaken for the real self. Either we have lost sight of or we have failed to recognize the true ident.i.ty. The result is that we are at life from the wrong side, from the side of the external, while all true life is from within out.

We have taken our lives out of a conscious harmony with the higher laws of our being, with the result that we are going against the great current of the Divine Order of things. Is it any wonder, then, that we find the strugglings, the inharmonies, the sufferings, the fears, the forebodings, the fallings by the wayside, the "strange, inscrutable dispensations of Providence" that we behold on every side? The moment we bring our lives into harmony with the higher laws of our being, and, as a result, into harmony with the current of the Divine Order of things, we shall find that all these will have taken wings; for the cause will have been removed. And as we look down the long vista of such a life, we shall find that each thing fits into all others with a wonderful, a sublime, a perfect, a divine harmony.

This, it will seem to some,--and to many, no doubt,--is claiming a great deal. No more, however, than the Master Teacher warranted us in claiming when he said, and repeated it so often, Seek ye first the kingdom of heaven, and all these other things shall be added unto you; and he left us not in the dark as to exactly what he meant by the kingdom of heaven, for again he said: Say not, Lo here, nor lo there. Know ye not that the kingdom of heaven is within you? _Within you._ The interior spiritual kingdom, the kingdom of the higher self, which is the kingdom of G.o.d; the kingdom of harmony,--harmony with the higher laws of your being.

The Master said what he said not for the sake merely of using a phrase of rhetoric, nor even to hear himself talk; for this he never did. But that great incarnation of spiritual insight and power knew of the great spiritual laws and forces under which we live, and also that supreme fact of the universe, that _man is a spiritual being, born to have dominion_, and that, by recognizing the true self and by bringing it into complete and perfect harmony with the higher spiritual laws and forces under which he lives, he can touch these laws and forces so that they will respond at every call and bring him whatsoever he wills,--one of the most stupendous scientific facts of the universe. When he has found and entered into the kingdom, then applies to him the truth of the great precept, Take ye no thought for the morrow; for the things of the morrow will take care of themselves.

Yes, we are at life from the wrong side. We have been giving all time and attention to the mere physical, the material, the external, the mere outward means of expression and the things that pertain thereto, thus missing the real life; and this we have called living, and seem, indeed, to be satisfied with the results. No wonder the cry has gone out again and again from many a human soul, Is life worth the living? But from one who has once commenced to _live_, this cry never has, nor can it ever come; for, _when the kingdom is once found, life then ceases to be a plodding, and becomes an exultation, an ecstasy, a joy_. Yes, you will find that all the evil, all the error, all the disease, all the suffering, all the fears, all the forebodings of life, are on the side of the physical, the material, the transient; while all the peace, all the joy, all the happiness, all the growth, all the life, all the rich, exulting, abounding life, is on the side of the spiritual, the ever-increasing, the eternal,--that that never changes, that has no end.

Instead of crying out against the destiny of fate, let us cry out against the destiny of self, or rather against the destiny of the mistaken self; for everything that comes to us comes through causes which we ourselves or those before us have set into operation. Nothing comes by chance, for _in all the wide universe there is absolutely no such thing as chance_. We bring whatever comes. Are we not satisfied with the effects, the results? The thing then to do, is to change the causes; for we have everything in our own hands the moment we awake to a recognition of the true self.

We make our own heaven or our own h.e.l.l, and the only heaven or h.e.l.l that will ever be ours is that of our own making. The order of the universe is one thing: we take our lives out of harmony with and so pervert the laws under which we live, and make it another. The order is the all good. We pervert the laws, and what we call evil is the result,--simply the result of the violation of law; and we then wonder that a just and loving G.o.d could permit such and such things. We wonder at what we term the "strange, inscrutable dispensations of Providence," when all is of our own making. We can be our own best friends or we can be our own worst enemies; and the only real enemy one can ever have is the self, the very self.

It is a well-known fact in the scientific world that the great work in the process of evolution is the gradual advancing from the lower to the higher, from the coa.r.s.er to the finer, or, in other words, from the coa.r.s.er material to the finer spiritual; and this higher spiritualization of life is the great work before us all. All pa.s.s ultimately over the same road in general, some more rapidly, some more slowly. The ultimate destiny of all is the higher life, the finding of the higher self; and to this we are either led or we are pushed,--led, by recognizing and coming into harmony with the higher laws of our being, or pushed, through their violation, and hence through experience, through suffering, and at times through bitter suffering, until through this very agency we learn the laws and come into harmony with them, so that we thus see the economy, the blessedness of even error, shame, and suffering itself, in that, if we are not wise enough to go voluntarily and of our own accord, it all the more quickly brings us to our true, our higher selves.

Moreover, whatever is evolved must as surely first be involved. We cannot conceive even of an evolution without first an involution; and, if this is true, we cannot conclude otherwise than that all that will ever be brought forth through the process of evolution is already within, all the G.o.d possibilities of the human soul are now, at this very moment, latent within. This being true, the process of evolution need not, as is many times supposed, take aeons or even ages for its accomplishment; for the process is wonderfully accelerated when we have grasped and when we have commenced to actualize the reality of that mighty precept, Know thyself.

It is possible, through an intelligent understanding of the laws of the higher life, to advance in the spiritual awakening and unfoldment even in a single year more than one otherwise would through a whole lifetime, or more in a single day or even hour than in an entire year or series of years otherwise.

This higher spiritualization of life is certainly what the Master had in mind when he said, It is as hard for a rich man to enter into the kingdom of heaven as it is for a camel to pa.s.s through the eye of a needle. For, if a man give all his days and his nights merely to the acc.u.mulation of outer material possessions, what time has he for the growing, the unfolding, of the interior, the spiritual, what time for finding that wonderful kingdom, the kingdom of heaven, the Christ within?

This certainly is also the significance of the temptation in the wilderness. The temptations were all, you will recall, in connection with the material, the physical, and the things that pertain thereto. Do so and so, said the physical: follow after me, and I will give you bread in abundance, I will give you great fame and notoriety, I will give you vast material possessions. All, you see, a calling away from the real, the interior, the spiritual, the eternal. Dominion over all the kingdoms of the _world_ was promised. But what, what is dominion overall the world, with heaven left out?

All, however, was triumphed over. The physical was put into subjection by the spiritual, the victory was gained once for all and forever; and he became the supreme and royal Master, and by this complete and glorious mastery of self he gained the mastery over all else besides, even to material things and conditions.

And by this higher spiritual chemicalization of life thus set into operation the very thought forces of his mind became charged with a living, mighty, and omnipotent power, so as to effect a mastery over all exterior conditions: hence the numerous things called miracles by those who witnessed and who had not entered into a knowledge of the higher laws that can triumph over and master the lower, but which are just as real and as natural on their plane as the lower, and even more real and more natural, because higher and therefore more enduring. But this complete mastery over self during this period of temptation was just the beginning of the path that led from glory unto glory, the path that for you and for me will lead from glory unto glory the same as for him.

It was this new divine and spiritual chemistry of life thus set into operation that transformed the man Jesus, that royal-hearted elder brother, into the Christ Jesus, and forever blessed be his name; for he thus became our Saviour,--he became our Saviour by virtue of pointing out to us the way. This overcoming by the calling of the higher spiritual forces into operation is certainly what he meant when he said, I have overcome the world, and what he would have us understand when he says, Overcome the world, even as I have overcome it.

And in the same sense we are all the saviors one of another, or may become so. A sudden emergency arises, and I stand faltering and weak with fear. My friend beside me is strong and fearless. He sees the emergency. He summons up all the latent powers within him, and springs forth to meet it. This sublime example arouses me, calls my latent powers into activity, when but for him I might not have known them there. I follow his example. I now know my powers, and know them forever after. Thus, in this, my friend has become my savior.

I am weak in some point of character,--vacillating, yielding, stumbling, falling, continually eating the bitter fruit of it all. My friend is strong, he has gained thorough self-mastery. The majesty and beauty of power are upon his brow. I see his example, I love his life, I am influenced by his power. My soul longs and cries out for the same. A supreme effort of will--that imperial master that will take one anywhere when rightly directed--arises within me, it is born at last, and it calls all the soul's latent powers into activity; and instead of stumbling I stand firm, instead of giving over in weakness I stand firm and master, I enter into the joys of full self-mastery, and through this into the mastery of all things besides. And thus my friend has again become my savior.

With the new power I have acquired through the example and influence of my savior-friend, I, in turn, stand before a friend who is struggling, who is stumbling and in despair. He sees, he feels, the power of my strength. He longs for, his soul cries out for the same. _His_ interior forces are called into activity, he now knows his powers; and instead of the slave, he becomes the master, and thus I, in turn, have become his savior. Oh, the wonderful sense of sublimity, the mighty feelings of responsibility, the deep sense of power and peace the recognition of this fact should bring to each and all.

G.o.d works through the instrumentality of human agency. Then forever away with that old, shrivelling, weakening, dying, and devilish idea that we are poor worms of the dust! We may or we may not be: it all depends upon the self. The moment we believe we are we become such; and as long as we hold to the belief we will be held to this ident.i.ty, and will act and live as such. The moment, however, we recognize our divinity, our higher, our G.o.d-selves, and the fact that we are the saviors of our fellow-men, we become saviors, and stand and move in the midst of a majesty and beauty and power that of itself proclaims us as such.

There is a prevalent idea to the effect that overcoming in this sense necessarily implies more or less of a giving up,--that it means something possibly on the order of asceticism. On the contrary, the highest, truest, keenest pleasures the human soul can know, it finds only after the higher is entered upon and has commenced its work of mastery; and, instead of there being a giving up of any kind, there is a great law which says that the lower always and of its own accord falls away before the higher. And the time soon comes when, as one stands and looks back, he wonders that this or that that he at one time called pleasure ever satisfied him; for what then satisfied him, compared to what now is his hourly peace, satisfaction, and joy, was but as poor bra.s.s compared to the finest, purest, and rarest of gold.

From what has been said let it not be inferred that the body, the physical, material life is to be despised or looked down upon. This, rather let it be said, is one of the crying errors of the times, and prolific of a _vast_ amount of error, suffering, and shame. On the contrary, it should be thought all the more highly of: it should be loved and developed to its highest perfections, beauties, and powers.

G.o.d gave us the body not in vain. It is just as holy and beautiful as the spirit itself. It is merely the outward material manifestation of the individualized spirit; and we by our hourly thoughts and emotions are building it, are determining its conditions, its structure, and appearance. And, if there are any conditions we are not satisfied with, we by an understanding of the laws, have it in our power to make it over and change these conditions. Flamarion, the eminent French scientist, member of the Royal Academy of Science, and recognized as one of the most eminent scientists living, tells us that the entire human structure can be made over within a period of less than one year, some eleven months being the length of time required for the more compact and more set portions to respond; while some portions respond much more readily within a period of from two to three months, and some even within a month.

Every part, every organ, every function of the body is just as clean, just as beautiful, just as sweet, and just as holy as every other part; and it is only by virtue of man's perverted ways of looking at some that they become otherwise, and the moment they so become, abuses, ill uses, suffering, and shame creep in.

_Not repression, but elevation._ Would that this could be repeated a thousand times over! Not repression, but elevation. Every part, every organ, every function of the body is given for _use_, but not for misuse or abuse; and the moment the latter takes place in connection with any function it loses its higher powers of use, and there goes with this the higher powers of true enjoyment. It is thus that we get that large cla.s.s known as abnormals, resorting to the methods they resort to for enjoyment, but which, in its true sense, they always fail in finding, because law will admit of no violations; and, if violated, it takes away the very powers of enjoyment, it takes away the very things that through its violation they thought they had secured, or it turns them into ashes in their very hands. G.o.d, nature, law, the higher self, is not mocked.

Not repression, but elevation,--repression only in the sense of mastery; but this means--nay, this is--elevation. In other words, we should be the master, and not the body. We should dictate to the body, and should never, even for an instant, allow it to dictate to us.

Oh, the thousands, the hundreds of thousands of men and women who are everywhere being driven hither and thither, led into this and into that which their own better selves would not enter into, simply because they have allowed the body to a.s.sume the mastery; while they have taken the place of the weakling, the slave, and all on account of their own weakness,--weakness through ignorance, ignorance of the tremendous forces and powers within, the forces and powers of the mind and spirit.

It would be a right royal plan for those who are thus enslaved by the body,--and we all are more or less, each in his own particular way, and not one is absolutely free,--it would be a good plan to hold immediately, at this very hour, a conversation with the body somewhat after this fas.h.i.+on: Body, we have for some time been dwelling together.

Life for neither has been in the highest degree satisfactory. The cause is now apparent to me. The mastery I have voluntarily handed over to you. You have not a.s.sumed it of your own accord; but I have given it over to you little by little, and just in the degree that you have appropriated it. Neither one is to blame. It has been by virtue of ignorance. But henceforth we will reverse positions. You shall become the servant, and I the master. From this time forth you shall no longer dictate to me, but I will dictate to you.

I, one with Infinite intelligence, wisdom, and power, longing for a fuller and ever fuller realization of this oneness, will a.s.sume control, and will call upon you to help in the fuller and ever fuller external manifestation of this realization. We will thus regain the ground both of us have lost. We will thus be truly married instead of farcically so.

And thus we will help each the other to a realization of the highest, most satisfying and most enduring pleasures and joys, possibilities and powers, loves and realizations, that human life can know; and so, hand in hand, we will help each the other to the higher and ever-increasing life instead of degrading each the other to the lower and ever-decreasing. I will become the imperial master, and you the royal companion; and thus we will go forth to an ever larger life of love and service, and so of true enjoyment.

This conversation, if entered into in the spirit, accompanied by an earnest, sincere desire for its fulfilment, re-enforced by the thought forces, and continually attended by that absolute magnet of power, firm expectation, will, if all are firmly and persistently held to, bring the full realization of one's fondest desires with a certainty as absolute as that effect follows cause. The higher self will invariably master when it truly and firmly a.s.serts itself. Much the same att.i.tude can be a.s.sumed in connection with the body in disease or in suffering with the same results. Forces can be set into operation which will literally change and make over the diseased, the abnormal portions, and in time transform them into the healthy, the strong, the normal,--this when we once understand and vitally grasp the laws of these mighty forces, and are brought to the full recognition of the absolute control of mind, of spirit, over matter, and all, again let it be said, in accordance with natural spiritual law.

_No, a knowledge of the spiritual realities of life prohibits asceticism, repression, the same as it prohibits license and perverted use. To err on the one side is just as contrary to the ideal life as to err on the other._ All things are for a purpose, all should be used and enjoyed; but all should be rightly used, that they may be fully enjoyed.

It is the threefold life and development that is wanted,--physical, mental, spiritual. This gives the rounded life, and he or she who fails in any one comes short of the perfect whole. The physical has its uses just the same and is just as important as the others. The great secret of the highly successful life is, however, to infuse the mental and the physical with the spiritual; in other words, to spiritualize all, and so raise all to the highest possibilities and powers.

It is the all-round, fully developed we want,--not the ethereal, pale-blooded man and woman, but the man and woman of flesh and blood, for action and service here and now,--the man and woman strong and powerful, with all the faculties and functions fully unfolded and used, all in a royal and bounding condition, but all rightly subordinated. The man and the woman of this kind, with the imperial hand of mastery upon all,--standing, moving thus like a king, nay, like a very G.o.d,--such is the man and such is the woman of power. Such is the ideal life: anything else is one-sided, and falls short of it.