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Men and Systems
by
JAMES ALLEN
AUTHOR OF
;f
AS A MAN THINKETH," "FROM POVERTY TO POWER," "ALL THESE THINGS
ADDED," " FROM PASSION TO PEACE," " THE EIGHT PILLARS OF
PROSPERITY," "MEDITATION," " THE LIFE TRIUMPHANT,"
"POEMS OF PEACE," ETC., ETC., ETC.

NEW YORK
Dodge Publishing Company
214-220 EAST 23d STREET
I
... < V

914
'.

ko
 CONTENTS
PAGE
Introduction 9
Men and Systems 21

Work, Wages and Well-being ... 41

The Survival of the Fittest as a Di-

vine Law 59
Justice in Evil 75
Justice and Love 93
Self-protection Animal, Human and
Divine . . 101
Aviation and the New Consciousness . 119
The New Courage 133
 EDITOR'S NOTE
That men and women are the victims

of existing "systems" has long been, and

is still, held by a great number of people.

That man is himself the maker and

master of all systems, and as the maker

and the master has power to alter, when
he wills to do so, all existing "systems"

whether they be religious, political, social,

commercial, industrial or domestic, is

clearly shown in the following pages.

The essays are published word for word
as the)^ came from the pen of the author
with no alteration whatever.

Lily L. Allen.
"Bryngoleu/' Ilfracombe.
 INTRODUCTION
The unceasing change, the insecurity
and the mystery of life make it necessary

to find some basis of certainty on which to

rest if happiness and peace of mind are
to be maintained. All science, philosophy,

and religion are so many efforts in search

of this permanent basis ; all interpretations

of the universe, whether from the material

or spiritual side, are so many attempts to
formulate some unifying principle or

principles by which to reconcile the fluctu-

ations and contradictions of life.

It has been said that mathematics is the

only exact science that

; is, the only science

that eternally works out true without a

 in i m inn i U >\

*
ICS is I

is the

I bit m bill

has its

rin

Ht ntall) math< mad'

I - ii mu
as I nred from matl *si-

bli is doh kii. w n to be strictly i

I. Tin irrimiiv

I
tones which ii<\r \ arv in

1 all <>f ul

lly resoh l

. m tones,

numb pi which represi n tin

I\ ti\< d, and though ti

alsc |. ,
of mini-
 INTRODUCTION 11

bers are infinite, a given combination will

always produce the same result.

This mathematical foundation in all

things is the keystone in the temple of sci-

ence, and when sciences are perfected

they will be found to be in strict accord-

ance with mathematical laws.

In religion also there are this same
mathematical certainty and exactitude,
and this mathematical certainty consti-
tutes the "rock of ages," and the "great
peace," on which and in which the saints

and sages have ever found rest from the

stress and turmoil of life.

Human life and evolution at present is

the learning of those preliminary lessons

which are leading the race toward the mas-

tery and understanding of this basic or

divine knowledge for without such a per-

;
|| IN.

man. n!

\\" ht
011 could ii lit i ii

I ! khinga arc inl

I llll'

I of t! Ili.it ti

I s i
n plaiiilx in i :it

Its lessons impl) tl

'nan* nt print

winch it is
;
W uli

km niiild Ik riM |.

Tims win

ii us

\i ss<ns ,f lit", . In- nit

win tin r h sti imc

;it Imsh of kn ird

f which all ii

ing.

I
i Iumc prir* I klK w I<
 INTRODUCTION 13

which the whole race will ultimately ac-

quire, is best represented by the term Di-
vine Justice. Human justice differs with

every man according to his own light or

darkness, but there can be no variation in

that Divine Justice by which the universe

is eternally sustained. Divine Justice is

spiritual mathematics. As with figures

and objects, whether simple or complex,

there is a right and unvarying result, and

no amount of ignorance or deliberate fal-

sification can ever make it otherwise, so

with every combination of thoughts or

deeds, whether good or bad, there is an un-
varying and inevitable consequence which
nothing can avert.
If this were not so ; if we could have ef-

fect without cause, or consequence unre-

lated to act, experience could never lead to
 IN I

kimw I

.in.) ."iil. I

learned

in Midi intni Iatkxifl

.is t. 1 r injustic

in. \

thr I
(
. tlit doing of life's les-

MD* ivrungly, and this doing of life's lami

u rongl) is tl

man'.* rin^s. I I

.! school weeps because it i

its sums

|y! and nidi r child]

i r i 1 1 1 <

HUD of tl is wori

out in tin- form of sufferinj

[>incss.

I ound i tint) . tl

we can seen r. !\ rrst umid all tin ineidei

 INTRODUCTION 15

of life, is the mathematical exactitude of

the moral law. The moral order of the

universe is not, cannot, be disproportion-

ate, for if it were, the universe would fall

to pieces. If a brick house cannot stand

unless it be built in accordance with certain
geometrical proportions, how could a vast

universe, with all its infinite complexities

of form and motion, proceed in unbroken

majesty from age to age unless guided by
unerring and infallible justice?
All the physical laws with which men
are acquainted never vary in their opera-

tions. Given the same cause, there will al-

ways be the same effect. All the spiritual

laws with which men are acquainted have,

and must have, the same infallibility in

their operations. Given the same thought

or deed in a like circumstance, and the re-
 INTROUUi i

suit \mII al same. Without tl

ruiictzuiM ntal i thical ju

iiiitiiitn s< it ii t!. just n

is nf tin- deeds of individuali irhicfa

m totfc

It | llmv.s that tin iiii i|iialitii a of

distribut

neas ai

I llaw|< this

tainty in life, the find in-

s a man's \> rn wite

tod tills him frith

Take away f in I
mtv
mi a man's usncss, and he b
<( an .

nithout ru mpats 1
 INTRODUCTION 17

has no ground on which to build a charac-

ter or life, no incentive for noble deeds, no

center for moral action; he has no island

of peace and no harbor of refuge. Even

the crudest idea of God as of a great man
whose mind is perfect, who cannot err, and
who has "no variableness nor shadow of
turning," is a popular expression of a be-

lief in this basic principle of Divine Jus-

tice.

According to this principle there is

neither favor nor chance, but unerring and

unchangeable right. Thus all the suffer-

ings of men are right as effects, their

causes being the mistakes of ignorance;

but as effects they will pass away. Man

cannot suffer for something which he has
never done, or never left undone, for this

would be an effect without a cause,

 18 INI BOD1 ( i

M fi si i fl\ rs tl If.

\\ |
*
is tin rC is tin rails* . Its

seat is uitlim. no! w I

things

I winch v sou

result i il; the bad man

da] r< suits <

go' Seen thus, tins 1 1

nciplc

iwi an illiiiiiiii.it those

< . <
n >nini( hi n< nitfh | u b re the l:<><m|

ail, and
'

tad

Things did i

into irithoui a

l
ehind tin m .

ts, ami hiioUm r nicfa t

?

How th< an in the futun . I

i landscap allow For

 INTRODUCTION 19

perspective ; we must do the same in view-

ing events.
This principle of Divine Justice is not
distinct from Divine Law. It is the same.

Partial men separate justice from love,

and even regard them as antagonistic, but

in the divine life they blend into one.

Nothing can transcend right. Nothing

can be more loving than that we should
experience the consequences of ignorance

and error, and so become "perfected

through suffering." In this Divine Love,

which never alters, never errs, never passes
over a single deed, we have a sure rock of

salvation, for that which could shift and

change could afford no foothold. Only in
the unchangeable, the eternally true, is

there permanent peace and safety. Re-

sorting to this divine principle, abandon-
 '

10 I \ 1 i:< ! > t I J

. ind i

t)Q .1 kriMul, I* that

basil of 'i which i firmly

itaixl tin

md tb
its.

.1 \
MEN AND SYSTEMS
 MEN AND SYSTEMS
THEIR CORRELATIONS AND COMBINED
RESULTS

There is to-day a widespread revolt

against those modes of human activity

designated "Systems," and these systems

are almost invariably referred to as some-

thing distinct from, and yet directing,

controlling or tyrannizing over humanity

itself. Thus, the leaders in the revolt re-

ferred to, speak of the "commercial sys-

tem," the "social system," the "competi-

tive system," the "political system," and so

on; and the particular system condemned

is made responsible for made the cause

ofcertain widespread evils, such as pov-
M MRS A.N I 1 MS

some s

s. nislax i' usliillg I fit

ami imu tiling humaiii'

fi arbil

I I inian ii<! lie scpara

m human s and needs; tin

indeed, the \ isibk outworkii mse

in s ami m \

sombined and
ommunitv; it

nt CM) I f all. CM

ly all, that things ibould be thus and so;

it is a method in which human kind

mI as rtenn
is tin \ art, sm tl

pear.

And lei it be ui it Mich

 MEN AND SYSTEMS 25

agreement to act has no reference to, or

bearing upon, a man's attitude toward a

systemwhether for or against but de-
pends upon his actions. A man may vio-
lently condemn a system with his lips, yet

show that he is in agreement with it in

his heart by the fact that he continues to

act in accordance with it, to follow it out

in his daily life. We are all aware of that

form of religious hypocrisy (nearly al-

ways unconscious) that continues to com-

mit the sin which it violently denounces;

thus showing, in practice, a fundamental

agreement with that which, superficially

and in theory, is opposed; and this form
of unconscious inconsistency is not con-

fined to religion, it is a pronounced factor

in all moral activities, and is nowhere
more strongly in evidence than in those
tt Ml N WD SYSTEMS

ns irberc tl

s\ n. ij.n in. '!. : ! i a\\\ at :tri\ rate, the

I
M, when I had as!

mom s.., ....:. sts. uIm condemn tin present

rich mi t!

rnsehrei li idends- t
1

n of Otb Mils

day that wl

deOOUDOe as an CI il * I in-

var been, "You abouM

l

*
such people s as

In Iplesa \ id f a t\

*
thii tenia]

and which t! t a

little reflection will show that that "1

enounce as the I)e

 MEN AND SYSTEMS 27

other than the viewing as evil certain ac-

tions in others which they regard as good

in themselves.

Such people being, by their concerted

action with others, in agreement with the

thing which they denounce, are not mere-

ly accessories to the "system" which they

regard as evil, they are themselves that

system, and doubtless to many a rampant

denouncer of the slayer of the wage-earn-

ing lambs might justly be brought the
charge
"Thou art the man!"
Human systems are human modes of
action which are dependent for their con-

tinuance on a fundamental tacit agree-

ment among men to continue to act in

the same way; and such agreement im-

plies that those who continue to enact any

particular system must be prepared to


its disadvantage* as
Well as its Stages; (<>r in the stru-

mist alwa the

man interests tin -n- must alv.

and <l< R at
I in this light, tmo-
t \ ictims sti m." mi much in

m < n to Ik- shall

do innoo nt \ ictims of a \

b m in W Inch //// < n -

ithcr m tl

uilt th( k be, t!

all is su|

. nt t'umlaii .ml

real. In reality ,

innoo i uuH attached to a I

liicli has i

tnd time. I

men l> tl and hap] the

 MEN AND SYSTEMS 29

one hand, and the defeat and misery on the

other; and the defeated are not the inno-
cent, nor the victorious the guilty, for both
these conditions in social life are the just

effects of men's actions, as victory and

defeat attach to a battle or a race.

To make this more plain, let us take a

simple illustration. Here are ten men who

mutually agree to engage, among them-
selves, in certain forms of gambling. Now,
the object of each of these men is to win,

and so increase his wealth, yet they all

know that there is also the possibility of

losing; know, indeed, that some must lose,

for such is the unavoidable hazard of the

game. Immediately these men commence

to act by laying down their stakes, they

have created a system which might be

called "the gambling system," and the ad-
 Ml \ WI> M>MM>
\ antap s ami li nh a -

nt. Then ii

< ;im \( ss iluctu.tt : m of tb ir ootnbin< d

wealth some winning ind !><<

. and * jam \omg and t>< OOming

bill ultimate |\ 90IIM |0M :ill t
:

l
'ssi ss ami lia\ i In rvtin d< f< .it. d. while

U('t|llil .1 lit o
jams.

\ it cannot I

guilt] plotting and

(is; i

I nf tin I
'

hat tin

*
\ ictimfl of th<

in whi I. In the n

attitude and

guilt, but

mutual i nt in i. with

its m< i itable results, nainch . tl

 MEN AND SYSTEMS 31

of its advantages on the one hand, the suf-

fering from its disadvantages on the
other.

In like manner, of the various systems

in which men have involved themselves,

there are no innocent victims, no guilty

tyrants. Victims there are, if men choose

to apply that term to the defeated, or

to those who, for the time being, are suf-

fering loss, but they are the victims of

their own deeds, and not of an overruling

and compelling injustice outside them-

selves. Of the ten men w ho engage

r
in

gambling, none are victimized, none can

possibly be victimized, but themselves.
Those outside the system that is, those

who do not encourage and propagate it

by their acts remain untouched, unin-

jured by it. So if our present commer-

M MEN ANI I I
.MS

! s\ st m ftbotlld be i s> sh in

as many social s st\ \v it

tnj possibility irhst

hilt i-i-l\ Im 11 it.

I )<>llbtlea tin P is much up < <l in the

'
in its present iti ln-

tkm, humanity is ! arniiiLr il

j s< Itisli paths; hut i

rial '

H can only i risl m bun irts

1 injure any but tl

ialism is i
f
(1 in

si- uliu

in *
>. Hut tl

will tain gion

with tl i d impu
I

iustrialiMii. t
1

s and ahiliti

huh |
 MEN AND SYSTEMS 33

duces woe, and the sole sufferers from

covetousness are the covetous themselves.

I will here anticipate the common

query
"What of the innocent victims of
the rapacious company promoter?" by

replying, (and this reply will be found

adaptable to all human conditions and

systems), they are not innocent, but have

the same attitude of mind as the unscru-

pulous company promoter namely, the

desire to obtain money, and as much of it

as possible, without laboring for it. The

company promoter is the instrument
through whom they reap the results of
their own greed, and fall victims to their

own covetousness.

Social reformers may denounce the

system of "capitalism" or "commercial-

ism," but so long as they themselves con-
 Ml \ W I I MS

tin

jMst akin t. -
imk ss. nai

1\ .
it v ls distinguished from
industrial ride, bj keepin eye
in\( itm nts/* ami following up
u
- >1 dh id< mis" with a\ idity, jusl

will tli.it uhicli tin \ call .1 \\ ll

ind indeed

Thov ulici .ire stri\ inu r

t ]j\< l.\
|p
f
latino, on ti inother i lab
t S.I I
sIlMllM

'unity Mrisc i ;tnl tin Quml

tllMsr \\||u uiximis

frit] its equival

Id not

of vranl and fcy, but ibould p

us as the inci i-

I
 MEN AND SYSTEMS 35

they are acting out, as luxury and riches

are its advantages.

The hope of one day becoming sud-

denly rich without working for it, and

living ever after a life of unbroken ease,

is a common chimera among the poor.

While covetousness continues to sway the

human mind, want and poverty will con-

tinue.

Men desire, and then they act, and their

combined acts constitute what men call

"systems." The ten gamblers desired to

increase their wealth without laboring

for it, and at each other's loss, and they

acted accordingly. Their combined ac-
tions constituted the system with its com-
bination of results. Systems are, there-

fore, deeds, the deeds, combined and re-

ciprocal, of a number of individuals and ;

N Ml \ INI) S^ SI I. MS

Is in t) I which iin-ii

att ril-iitr i
fuisbed

. poll indi\ iiluals

of hrir 1 < >

\ \ |t rn cannot Im

tably reap the ju

r ow n : I Is which |

in I
'
M ,t

injustice. P< and aranl arc the natn-

i antages of the present 1

life, or system that IS, of the way in

which m i
i
act Tb re is mil

. but there is no injustice. It could

id of those anions tin mi-

*

bl< ra n Ik
h i luced *
bal

by the win-

's, or that tin lnn<>< i nt

system unbling. Their

 MEN AND SYSTEMS 37

lot was just; their poverty being the in-

evitable result of their own actions.

Recently a socialist friend of mine was

somewhat violently condemning land-

lords and landlordism, and I pulled him

up by saying
"But why do you condemn
landlords, seeing that you are one your-
self; have you not, only a few weeks ago,
added another piece of land to that which
you already possessed?" He replied

"It's the system, not me. So long as the

present system lasts I shall have to work

with it ; but, when it is altered, I shall be

willing to give up my land."

If a gambler were continually con-

demning the "system" of gambling as a

bad one, and yet continued to gamble, we

should justly say that he was confused

both in his morals and perceptions; and

38 i i
MS

I u ho, vvhil

mning anj m, s<>< !iti-

\' hatsoev atonies to a<

cut. 9 !i a man <!

U m u hut as ^ood
i just; this

that be oontinui ropagate it

actions.

ht to thr no,

I and tl

i I tin in as sej

I
'iim'.ti of ih

possibly be any injustice in tl

uutwofkii mt
Is is c rtain ; the FtCO mpCPSe I

light

\ il in s\ si, dm . I s., , \ j] jn

Ign and v.

\
 MEN AND SYSTEMS 39

are legitimate, for men have liberty to act

in their own way* The ten gamblers who

mutually agree to enrich and impoverish
each pther, have nobody to blame but

themselves; and if the winners are satis-

fied with their gains, the losers should be

equally satisfied with their losses ; if they

are not, then they should look to them-

selves and remedy their deeds. Their pov-

erty is good discipline, in that it is driv-

ing them to seek a better way of action.

If a man regards a system as bad, he

should withdraw from it in practice, and

should bend his actions in another direc-

tion; for immediately two men act in

concert, a system is formed, and the good

and the bad which lurk in their actions

will soon be manifested in the system

which they have launched forth.
 \ w
I d the lil i . in

tiled good
ombined results

. :tihl in all. thrOUgl) all.

ill, JU r i : 1 1 1 \ tri-

umphant
WORK, WAGES AND WELL-
BEING
 WORK, WAGES AND WELL-
BEING
Activity is a necessity of existence,

and usefulness is the object of being. Na-

ture at once cuts off that which has be-

come useless. Her economy is faultless,

and she will not be burdened with things

which have ceased to be of service in her
progressive workshop. Nor does she al-

low her handy tools to lie unused, nor her

bright things to rust. Wheresoever there
is ability, there also are scope and oppor-
tunity; where there is energy, there also

are legitimate channels for its exercise;

where there is a soaring mind, the means

of achievement are ready to hand. As the

43
M MEN AN i IMS

field waits t plow,

.ship, and ttv [Hui r.r |n iu< . . \

tun mi all Ip ts, \\I

tal, stands p ady t

\\ ith man in all hil labOTI, ami

to hii diligence tod

induatrj .
I
m nt, I
i no
ibQities," is i ith r in i

'unity. Ahil-

it\ i mom lit

I is unlimited sc< >pr f< r all ahilil

All t Ii.it is d is the

rk
all aliilitii s, thr caparit\ f\>r \v>rk

is |
;

t useful and n< aid its

1
1. -s, ssi< hi is a \r\\ >ri< -us p. iwi r : and tins

a i r w In n they are disabh d. or

 WORK, WAGES AND WELL-BEING 45

stricken down with sickness. When they

are thus forcibly prevented from engag-

ing in wholesome invigorating labor,

what would they not give to have once

again the spirited and glowing use of
brain or muscle, or to spend exuberant

strength in healthful exertion?

Work is of two kinds it is either lov-

ing labor or enforced slavery. The man

whose sole object is to get through his

work in order to draw his pay, who has

no love for, and no interest in, his work
beyond what it represents in cash, is a
slave and not a true worker. He labors

only under the compulsion of necessity.

His entire interest is in getting instead

of in doing. He gives his labor irksome-

ly and perfunctorily, but receives his pay

with eagerness, striving, when he thinks
 MEN AN ! I MS

and l ss la!

mid II I

slave s,

(
I tin man ulmsc heart

is

r Rrbos ;ln< ss ami intlm i

cumulath bim
I'min smr. ss ! >.t< r

still. Thinking lil

j of (h< n. and much nf I

ward, bill and w illu

\atiir

I bj i Ins unselfish

and
I.
 WORK, WAGES AND WELL-BEING 47

For while full recompense may, and

frequently does, escape the man who
covetously seeks it, it cannot be withheld
from him who ignores it in his work. For
the true recompense is never withheld, but,
in the selfish desire to secure the recom-

pense without giving its equivalent, dis-

appointment is the pay received, and the

expected reward does not appear.
The wages of work are sure. In the
universal economy no man is cheated; he

cannot be defrauded of his just earnings,

for every effort receives its proportionate

result; first work as the cause, and then

wages as the effect. But while wages is

the result, it is not the end; it is only a

means to a still greater and more far-

reaching result and end, namely, the prog-

ress and increased happiness both of the
 Ml \ \\n SYSTK!

indh nlual ind tin race, in i mmi, to u< //-

i
much i Pot

w.

igei in

entirety ;
it in. ind< i il a mil) a small |

tual wa#< s of 1 1. . n hilc

man wrb ra thai tb i nd

L is i

s all )

n ii"t satisfaction

m hio labors, n
the li kno\i md
. \s liicli an n m r\ i <1 I'nr t!

I una Itish dutj .

It- f definitely i

n sn in the lif< man win li, I) tllC illu-

minat 'it which prOCCedi from

the

st s !><>m t!
 WORK, WAGES AND WELL-BEING 49

of slavery to the happy world of work;

when he leaves behind him the grasping
and bartering, the drudgery and humilia-
tion, and, accepting his place among his

fellows, becomes a cheerful cooperator

with humanity, and a willing and happy

instrument in the economy of things.

Such a man receives the completion of

wages in its sevenfold fullness as follows

1. Money.
2. Usefulness.

3. Excellence.

4. Power.
5. Independence.
6. Honor.
7. Happiness.

First, he receives the full amount of

money of which his work is the equiva-
10 Ml \ \\I> M ^ I i.MS

l< ht ; but in addif

POlU is ii liiiues t>

inert ftM ID Bl MO ni in*

this ulm ns is

tl( lights i

to !m

ward of labor; bul i in

marc jrork still.

This uninrrtilating uai

tin cxa He ) a skill, a

tion in tl *k und< ind

child t
;

urned H m<l

nan and unman that has

I pr >\ surmounl
a great difficulty, is acquainted uith the

ipinesfl which is tin- R] : mi-

ment nf such sunvss; altl *

until

lati r do I
 WORK, WAGES AND WELL-BEING 51

of all that is involved in such success in

relation to their career.

For a point of excellence is at last

reached which merges into power knowl-

edge, mastery. The man who is devoted
to his work, becomes at last a master in

that work, whatever it may be. He be-

comes a teacher, a guide, and instructor

to others who are treading the lower levels

of the path up which he has climbed. He

is sought out by others for the knowledge
which he has acquired through practice
and experience. He is relied upon, and
takes his proper place among those who
lead and serve mankind. Power is a form

of wages received as the result of long

and arduous labor. It is received only by
him who has built it up, so to speak, who
has earned it. The sowing of earnest and
 Ml \ \\h ^-n.MS
U!ls It

\ I w itli is ituL pendt

l i Ins place .tiii*

lows as a useful I

l< ^s flash it) is in his

rtli is in I
md tbt

in his ffait I !

is !i..t i in tii (
human hive, bul

out in shining contra*! to the skulk-

slurk- imagines that tl

\ in I .: without
it. Tin- sla\ r \\ I

hat nly l>< i whipped to

it
;
>wn t(

I
shame and is d

hut the true irorki r mo mis into in

and I admired and

;

. i.
 WORK, WAGES AND WELL-BEING 53

Honor this is one of the higher forms

of wages, and it comes unerringly and
unsought to all who are energetic and
faithful in the work of their life. It may
be, and often is, late in coming, but come
it must and does, and always at its own
proper time; for while money is the first

and smallest item in wages, honor is one

of the last and greatest; and the greater
the honor, the longer and harder is the

course of labor by which it is earned.

There are degrees of honor according to

the measure of usefulness, and the great-

est men receive the greatest honor.

They who receive the fullness of wages,

receive the fullness of happiness, for true

work as surety brings about happiness, as

idleness and enforced labor are paid in

the coin of unhappiness. From the per-

 I Ml \ AN I I.MS

I l
|

| >
Is well

a
( t | Batisfn tl 1.

tranquil mind, and the- (iisciuiisii

ha\ iiiLr men asrd the happiness, and

in I
-
ss uf mui

full and faithful i

l
k| and then wages; bul urll-

: nlhiw.s when the vrork m

true kind, when it is I Ls own
sake and win n tl. h I d

Midi \\<rk is nt ili/rd foi furt!

k and
u 1 mm ut mst( ad ol iquan-

d in foil] and i Lf-indulgen I

ta n

Itho only iforkfl i

\s ill <! ist the measure of \\< II

which that { :i\ can purchase it' he spends

it cart !nll\ . and will thus aid. in a small

industrial it he CUU
 WORK, WAGES AND WELL-BEING 55

also, by a foolish use of his wages, make

it an instrument of ill-being, and reduce
himself to a dead and useless limb on the

tree of life.

It is demanded by the law of things that

every man shall receive the equivalent of

what he gives. If he gives idleness he re-

ceives inactivity death ; if he gives stint-

ed and unwilling service he receives stinted

and hardly secured pay; if he gives loving

and generous labor, he receives generous

recompense in a life replete with blessed-

ness.

It may here be asked, "But what about

the toiling masses? What you say may

be, and doubtless is, true of certain fa-

vored individuals, but how can it apply to

the vast army of mill- workers and factory

 M \ N !
I 1 MS

haiitl.s wboec tui is long and bard and al-

most pun I\ iim

It applies with equal fd tlicm.

I
red indn idumls; tod
re was a time \sl >sr who qoh
ciip\ tin- lii^li places stood in tlj

There b n<> reason wl mill \%

r kr

should not be unsi [fish in hi* .

ml

faithful and conscientious in duty; and

laon wbj be ibould eoono-

ini/r liis entire financial, phj sical and n.

tal nsdiiir. s. iisinr his in-

pn f
of Ins borne and surmuiulii

and I s and span* time in

culture of Ins intellectual and m

I I II thus be ; mi-

st If for 1 ipherei of usefulneti and

p n t. which irfll mt be with]

when sufficiently eqtrippi d and

 WORK, WAGES AND WELL-BEING 57

strengthened to deal with intricate mat-

ters and carry weighty responsibilities;

while the process of preparation itself

will be one of ever-increasing knowledge,

strength and happiness.

Work, wages and well-being are three

broad stages in individual and racial evo-

lution; and the political economy of the

future will take into account those higher
mental and spiritual forms of wages which
it now ignores, but which are still the most

powerful factors in the well-being of men

and nations.

Well, indeed, will it be for that nation

which is the first to realize and wisely

utilize the fact that its prosperity and

happiness are not limited to its material

resources, but that in the mental and

spiritual material of its inhabitants it
58 MEN AND SYS l I M>

|- < m s irii \liaustiUr niiih s of 111 ing n-

>, which, when w frith tllC

suit al*I\ -( \ u|\ ;ti'ri.il

is. w ill all'unl rich \ i< Ms <>t' pms-

A\ tnd peace; t li.it the surest an<l

s\s ifti st way to rvc-ii ma*

as \N( II as tu all the lii^ln r and n<>hl<

ccss< s is i,\ tii. issiduotu culth ntkm of

chai
THE SURVIVAL OF THE FIT-
TEST AS A DIVINE LAW
THE SURVIVAL OF THE FIT-
TEST AS A DIVINE LAW
Nature and Spirit were at one time

universally considered to be at enmity, and

even to-day the majority of people re-

gard them as opposed to each other; but

a fuller knowledge of the Cosmos reveals
the sublime fact that the natural and the

spiritual are two aspects of One Eternal

Truth.
Nature is the Spirit made visible and
tangible. The seen is the expressed form
and letter of the unseen. We search in

trackless deserts of speculation to find the

real, while all the time it stands before us.

The return, from those weary and fruit-

61
t>! Ml \ WD
l< ss \\ 1'nith is | i

k to the ample and obvious; but

")i<r< ;t with sealed eyes,

:
, with tin in mMf llnl: w< look

Up '
\
U itfa :i \

ignorance and i gotism, and k>I tin- un-

til lias be< i m, the rn< >rtal has

I* COOK immortal, tin- natural is srrri t<

also tin spiritual.

I us, when the pi

\ ( als 21 natural law , h< . al the nun time,

makes kn j
mind
whetl*

dm It' Imowi it <>r n<>t a

ipiritual law, T r
it-

u;il, ind every pi ii the k I

i moral principle. W I n

( ipprch all

h s about iii.it t * r and spirit as

things opposed are at an end, and the
 SURVIVAL OF THE FITTEST 63

assiduous worker in physical realms

often spoken of contemptuously as a "ma-

terialist" is seen to be a rev eater^ as well

as the worker in spiritual realms, the two

phases of the universe being, as we have
pointed out, but two arcs of one perfect

whole.

When Charles Darwin made known the

law of "the survival of the fittest," he re-

vealed the working of Divine Justice in

Nature. The almost universal prejudice

and passionate opposition among religious

people which the announcement of his dis-

covery aroused was based, not on the fact

itself, but upon a total misunderstanding

of that law. That opposition has to-day

nearly died out; but even yet one fre-

quently hears this law referred to as a

H Ml N \N I MS

upon n the

hlllg as callous, an

making Selfishness siipn m< . Hut I

an. I ii<.t I
)

the law's. In I

iik arc lid attack

<t. Tl m n twining

that tlu fitta il to mi mofll

as such :

t
the I" rt, Wl
that the unsi Ifish a fitta l to rar-

\ i\ c than the sclfisl law assumes

which
its

i >
i
>< :\( n it, and we at

I m it arc invohred the pr<>-

principlcs, naincl .

DCiph I
.

|
I

i;

rive, what, t
;

in this uj
 SURVIVAL OF THE FITTEST 67

law and order constitutes the fittest? It

is evident that the fittest are the most ad-

vanced specimens of any given species.

Not the strongest, not the crudest, not

the most selfish, not even the finest physi-

cally; but the most advanced^ those most
in line with the order of evolution.
The fittest at one period are not the fit-

test at another. There was a time when

brute force was dominant; but that was

when nothing higher had been evolved.

Yet even in that long distant period ten

million years back, when gigantic mon-
sters held sway upon the earth some-
thing higher was being evolved. Already,
intelligence, yea, and unselfish love, were

beginning to make themselves felt; for

those great beasts loved and protected
their young, and so all who most unselfish-
r,s \ll \ INI> SYSTI MS

1\ sllh hi t
;

l u\
i-
men. will bi

!\ , an] that IK

ipr

pally |" ri.sli.

F intell n in the m

all the b f stm it las b

Quails l.ut surel]

Hi and : s that t ntelli-

|)ass< | a\

r, haying

lli\ ricallj tnd smalls r, bul

and iir -ally |

Witlmut tin nidi I law

man is, up t
the pn sent, I >wn

and summit :K . v-
 SURVIVAL OF THE FITTEST 69

lection, and progress which began many

millions of years ago when the first of life

appeared upon the earth. Man is the

product of the law of the survival of the

fittest operating through millions of years,
perhaps millions of ages; yet in brute
strength he is far inferior to many ani-

mals. He rules the earth to-day because

of the principle of intelligence within him.

But there is being evolved in man a higher

principle and intelligence, namely, Di-

vine JLove, which is as much higher and

more powerful than intelligence as intel-

ligence is higher and more powerful than

brute force. I use the term "Divine Love"

in order to distinguish it from human af-

fection and from that intermittent kind-

ly impulse which are both spoken of as
love. Intelligence may aid selfishness, but
 Ml N WD SVST1 MS

*
I . < : in 1 ill s< Ifishn . is

8Wall<'\s .1 up and brat

t ranamuted inl

The beginnings of this Dhrine L< an-

:id\ in the \snrl<I. Wr sf < its V,

lul I
in in fa t( II DMO in ulniu it

has bt-t n perfectedt namely the Greal

ritual T( seh n irho, by their precepts
f their li\ ( s, rule

and s( llisli mi n w<r^hi|>

( ,o|. \\ ( sec- in tin si- int-ii tlif

uhat I j\ c N ill do in the dis-

tant future, \s Im n n numlx r of DM D

[mss( ss it in an :u\\ una d d< gn I

| bow m-1-

lislin, s S and M 1 1
i
-- i m< n fl ill HlbmH to it

i l>\ it. as the hrutrs I

submit to man's intdligeDOe and are

mini b\ it. And this I is making its

appearance not onlj in tl Gr l

I
 SURVIVAL OF THE FITTEST 71

ers, but in men less evolved; and though

in these it is, as yet, in a more or less rudi-

mentary form, nevertheless, the stirrings

of its gentleness and> joy are being felt in

many human hearts.

A common argument against the sur-

vival of the fittest is that were men to put

it into practice, they would kill off all

their weaklings and invalids, preserving

only the strong, and thus destroying all

pity and love and humanity. This argu-

ment is a demonstration of the error to

which we have already referred. It is

ludicrously self -contradictory; for, while

it admits that the best elements are pity

and love and humanity, it asserts that

these would perish if the fittest, or best,

survived. And here we are at the heart of

the whole matter. The best does survive,
 M ! \ \ \ 1 1 -i-M MS

!ii|:is

srllisliiu-ss and
.jiialil

I \\ ill snr\ i\ -
i v -llislin* >s is !

human beings, it is plain

that tl I to siir\ i

I, hill tlinsr whi

Lihdlieflg,

compassion, justice, and

irisest

l
talk about putting this Ian "into

ibowa ignonu
: ;
:

t in its opt ration, ami

\w a\ i in :u ti\ it\ . and all iih ii and en
tin- lid should

i. undi '
the mistaki n i that t!

it. do it sin h

hi "

kill nfV Hm ir w< - and in\

 SURVIVAL OF THE FITTEST 73

the law would not cease to operate in their

case, and they, by virtue of that very law,

would soon exterminate themselves.

With the ceaseless march of human
progress, cruelty is becoming less and less

fitted to survive against the growing in-

telligence and gentleness. The cruel

races have nearly all died out, only dis-

organized remnants of them remaining.

The fierce animals of prey are becoming
fewer, and brutal men are now regarded
as a menace to society. Gradually and
inevitably, also, selfish and aggressive men
will come to have less and less power in

the world, will become more out of har-

mony with the growing environment of
peace and good-will, till at last they will

pass away from the earth altogether, as

the gigantic brutes have passed away, no

 Ml N W II.M8

longt r ii* sun -

qui n tl I I
h nu'litt ousnett
and I I
r i 1 1 1 1
1
1 1 1 ; 1 1 1 1

Thus tins law, as n pn s<nt< <| h I

win. is tin- aspect, in Natal

turn of .lust: I in the I ...

I
ltb, .In '
in and I i to

I piritual a law

was nit !inat( Iv Lnw n by all I I !

I . ; i r i 1 |

t that tin I i it in

their teaching. Thus t! J us.

Tl ill inherit the earth/' is n<

oth r thai ipk but 1 Hi inc rtal

sun h he titt'
JUSTICE IN EVIL
 JUSTICE IN EVIL
To-day we frequently meet with the as-

sertion, "All is good." Pope in his fa-

mous essay on man, said

"Whatever is, is right/'

and nearly all are familiar with Brown-

ing's oft-quoted line

"God's in his heaven, all's right with the world."

In the face of these statements, the

questions naturally arise: Are war and
famine good? Are sickness and poverty
good? Are sorrow and suffering good?

These things belong to the category of

the great facts of human life; are they
good? Again, are sin and selfishness
77
 MIS W >TKMS

\ ilrunkf lUCSS i and hty

riLrl

I by sea an !
land n^lit I .\

Im s im<l\ i r
i i_r hundredi of tl.

s ui'ls ..J" h\ ( s right I These tiling, 1

I. ami cause \s id- <! sutT'

th( I \

M m\ p rsoni must hai c qu<

tfaui during the past j i an of unpn

uptux rtbqua

famiiK irs, and

I and \ iol

\ rse tiling riudit .'

I f so, \\h\

n bo eager to escape th - Even those

[uoting, W
will, in
 JUSTICE IN EVIL 79

to certain "evils" and propose some

method of being rid of them.
It is plain that in the sense of adding

to human happiness, these things are not

right, for they conduce to human misery.

Even those who deny the existence of evil

in theory recognize it in practice, in their

efforts to conquer it.

Nevertheless, those statements as to the

Universal Good and the rightness of all

things, are true. It is all a matter of

relativity. The recognition of evil, and

the statement that all is good, are not con-

tradictory. When the events of life are

related to human happiness, then some are

recognized as "good" and some as "evil,"

but when they are related to the funda-

mental and eternal principle of Justice,

 MKN AN I I MS

'i .ill thin. 'Mi t< i

in ! i\ m 1 1 1 1 tii. I

\ iolabk I-.
i
m

Tal pbj m-
:

pie '

i. \\ !
ri consicl

man h n is an v il. bul

win fi
I

I
r, and its pi I muu
then p] i. m it

is a waii man
I ion <>f hi m hurl and i

tinctinn.

\nd it is w ith in* ntal pain a ph) si-

ll ith Mrroi r* ^ and

it is r\ il isc it (!

and
juat, and
gO< < m< n

path-

til and n-ht <;

 JUSTICE IN EVIL 81

The prophet Isaiah says:

"I form the light and create darkness; I make

peace and create evil; I the Lord do all these
things/'

He thus recognizes the justice of evil,

that it has its place in the moral universe

as the opposite of good, just as darkness

has its place in the physical universe as

the opposite of light.

The prophet Amos expresses the same

thing when he says:

"Shall there be evil in a city, and the Lord hath

not done it?"

The writings of the Hebrew prophets

in the Old Testament teem with state-

ments of the truth that evil is rooted in

justice, not in injustice; that all the af-

flictions and calamities which overtake

H \|IN \N M MS

n sprin n. mi man's

Ins point il

attribute the wiffi ring caused b) pui

such as floods,

iton urth

I to rd urn us-

ness ami nm qui nt depart om

I )
;
i

And, inch nl ntance

wiili the human I" arl and p ith bun

dot 51 ;

ruth a truth

fit on the Bin md tb

from and un-
tliir tliat all tragi l\ IS the culmi-

nt in I
llict of human pas-

can 1

W i
humanity has at-
 JUSTICE IN EVIL 83

tained to inward harmony and peace, it

will be free from all those forms of vio-

lence which now devastate the world and

scourge humankind with grief and lamen-

tation.

Maeterlinck perceives this truth clearly,

for in his "Wisdom and Destiny/' he

says :

"Fatality shrinks back abashed from the soul

that has more than once conquered her; there are
certain disasters she dare not send forth when
this soul is near.
". . . The mere presence of the sage suffices to
paralyze destiny; and of this we find proof in the
fact that there exists scarce a drama wherein a
true sage appears; when such is the case, the
event must needs halt before reaching bloodshed
and tears. Not only is there no drama wherein
sage is in conflict with sage, but, indeed, there
are very few whose action revolves round a sage.
And, truly, can we imagine that an event shall turn
into tragedy between men who have earnestly
striven to gain knowledge of self? ... It is
 Ml \ WI> SYS I ! MS

OUh it l f'r hi in

know t: |qm nfr

^ lo KMir t Igkl tl

and the df in i

It is niticant fuel that, while

ito

Ins dramas. The truth is that his tnge-

uld D

I ut ward -.

( to the hid-

paSM<'Fls. I I llilllsr If

ab<> inflict, and mdi

is |
rmonious and b
(|iiil .spirit that, in his pTCJCnCC the pat-

){ others will be rain I sub-

 JUSTICE IN EVIL 85

dued, and their approaching tragic issue

averted.

It is a mighty truth, and one which

stands clearly revealed in the mind of the

sage and the prophet, that all the evils of

humanity spring from the ignorance, and,

therefore, from the mistakes, the wrong-

doing of humanity itself. It is, therefore,

just and right. But though just and

right, it is not desirable; it is evil, and
needs to be transcended. It is just and

right, as imprisonment is just and right

for the thief, in that it teaches man, and

ultimately brings him to the feet of wis-

dom. As physical pain is a protector of

man's body, so mental pain is a protector

of his mind and of his life.

From man's ignorance of the Divine

Law of the Moral Order of the uni-
sf, mis VM) SYS1 I. MS

se those thoughts and pas-

tis iir. >ns which are the

801)' . disasl

Envy, iII-nmII. j< ilouf] tad

l\ bring about

n in which thousand* are I ind

disabli d, and bundn <i i

filled

w iili in<iiiniiiiu r
. I n. ^ ll indul-

. and the thirst for pleasure lead

tin glutton] . ind ,

and drunk-
( r i m ss t<> dise;i t\ . rind |

( '

niMiess, lust and selfishness in all

its Pi >nm dm n I <m.

I\ mil: and "list

otberi in the blind punuai F their

fcy plans and pl< ; thus

d( i
rid M I

nt passions there
 JUSTICE IN EVIL 87

is always a violent life ending in a prema-

ture and violent death.

Man, by his ignorance, his selfishness,

his darkness of mind, is the maker of sor-

row, and the cause of catastrophe. His

sufferings are indications that the Divine

Law has been arrested, and is now assert-

ing itself. The tragic darkness of his life

is the outcome of that same Justice from

which his joyful light proceeds. If every
suicide, every ruin, every woe, even every
accident, could be traced to its original

cause in the moral constitution of things,

its justice would be found to be without

blemish.

And that which applies to individuals

applies in the same way to nations. Wide-

spread selfishness leads inevitably to wide-
spread disaster; national corruption is fol-
M MKN AN I 1 MS

( atastropht . : 1 1 1
< 1 ly

I niin.

An. I D0| ft] .

dlfOM

fail k< s, \nlcailic

iptionft, Boodi, and ftll sud

>|M IlillLTN MullM l< fulllnl, III I !

f
nil h 1\ rdafa d to dm n i

l
rna] accid* nti l>

a in<>ral <
|y sitii in tlir raac

persona
1

tal

!\ is through folly and

n rkl< ssni'ss.

Man's body, both l>y clu-mical

gra\ itational affinit] ,

is i portion

th ipirituaD] and
( thkaDy, Moral
the in ii\ c!M . I lis 111
;

!i u 1 1 1 1 , and aR in* par.-.

nstitutiun
 JUSTICE IN EVIL 89

things, and, being a moral entity, and

therefore a reasonable agent, it is within

the domain of his power to discover and

work with the Divine Law instead of

striving against it.

All man's pains, afflictions, disasters,

calamities, are the shock resulting from

running, either percipiently or blindly,
against the Moral Law, as a reckless rider

or blind man is hurt when he runs up

against a wall; and these sorrows are not

the arbitrary visitations and punishments

of an offended Deity, but are matters of

cause and effect, just as the pain of burn-

ing is the effect of coming into too close

contact with fire.

In these days of social, political, and

theological conflicts ; and with wars, fam-
ines, floods, crimes, conflagrations, and
 Ml \ WD m S I I. MS

\ul< .mil st isinic cttaitropl

pU
I I !< v\ | ts l>ui as

tin \ .
tfa the fire of Truth on
ttera and local cata&irpln-s

irould :
on!} icientificaU]

ut would In lp ibly

mind of man,
I.it i *
1 1 of tl A\ and 01

( >s, and tin hu-

man I

lis of life ai I
t Im cause of

g whit')) man I. I; hut

us. s u hich pi

V\ il. can

good | and when tin mw

tan ubdi* .1 the outward \

\mII disappear, or u ill

l

urt

I I Kill k
 JUSTICE IN EVIL 91

Between the inward violence of surging

passions and the outward violence of Na-
ture there is such a close correspondence

as to render them, in the inner order of

things, of one indivisible essence. As the

prophet Amos again puts it

"For they know not to do right, saith the Lord,

who store up violence and robbery in their pal-
aces. Therefore, thus saith the Lord God; an ad-
versary there shall be round about the land; and
he shall bring down thy strength from thee, and
,,
thy palaces shall be spoiled.

The outward "adversary" is necessary

to nullify the inward violence, is brought

into existence by it. When a nation be-

comes corrupt, it is conquered and swal-

lowed up. When cities become morally
bankrupt, they fall to pieces, or are de-
stroyed by some outward force.
JUSTICE AND LOVE
 JUSTICE AND LOVE
One frequently hears justice referred

to as being opposed to love. Such an

error arises out of lack of understanding

of the profound and comprehensive sig-

nificance of these two principles; for two

divine laws cannot stand in opposition or

contradiction to each other. Two basic

laws, both admittedly good, must harmon-

ize, otherwise one would be evil, for good
cannot oppose good. The antagonism
which men place between justice and love

does not exist in reality ; it is an error aris-

ing from ignorance of the true nature and

right application of the principles in-

volved,
95
*; \ii \ \\ i i
MS

I i |r||H III nf killfllM

justio ; if ft it would be
|l|stl( I

:
if it

w.Hi! in and
I 'i a

I
lian in a \ i< Iding ar<|iii-

who lias little I

Ud, tbotlgt) be may QOi treat it

cm' !l\ . w ill not taki pains b l train it

.
bul *
;

bo hat

child nn ill train it with a firm

\ 1 1 Lr ' nt I-
hand He n ill be jus! t liis

loves it. He will adinin-

isfa

rj ,
that liis child D iy.

.lustici is 'in lot e; loi e

is I rn just i

tial -s <>f tl principles is simply

 JUSTICE AND LOVE 97

expressed in the divine edict

"Whatso-
ever a man soweth, that shall he also

reap." It is in accordance both with per-

fect love and perfect justice that man

should reap the good results of his good

deeds, and the bad results of his bad deeds.

All men admit this, theoretically, though
the majority refuse to recognize the oper-

ation of such a law in the universe, argu-

ing, when overtaken with trouble, that in

their case they are not reaping what they

have sown, as they have never done any-
thing to call for such misfortune, but are

suffering innocently (unjustly), or are

afflicted through the wrong-doing of

others.

Such a law, however, obtains, and those

who will search long enough, and look
deep below the surface of things, will find
it and be iUc to trace! vritli

.its

N would i right-

minded man \\ isli it to be otl II

would that I
t thin

to him would I

uld MitVt r the full p natty of all Ins

inist.ik. - and \ . so that

Jit tin ily in \ ir-

tuc and vi isdom. Pt titi I

>

just punishment of nm oom-

mith d ithoul a\ ail, and nlv

in an immature moral
\\ ::: \\ ul 1 d< sc< ml upnn man if

law of Wild t
:

id as

S f-afflicted and torn with

i\ hope in tl i la* wl

bestows i
ial fa unfair-

ly pist j hut it* man, h

Is of I
 JUSTICE AND LOVE 99

deeds, then justice would be non-existent,

and as for love, where would it be? For
if one could thus be deprived of his bad
earnings, what assurance could he have
of not being robbed of his good earnings?
Thus the ground of salvation would be
cut away, and caprice and despotism
would take the place of love and justice.

As a coin, which is one, has two dis-

tinct sides, so love and justice are two

aspects of the same thing. Men do not
perceive the love that is hidden in justice,
nor the justice that is hidden in love, be-
cause they perceive only one side, and do
not take pains to turn these principles
round, as it were, and see them in their

completion.

Justice, being a divine principle, cannot

contain any element of cruelty. All its

 Ml \ * Wl I MS

appan nt harslim ss is tin- cl

Man him* If. and not H

ut all the affliction!

wli

i and Rood, I
in

the in aus. in-"

\ i l.\ ing hand adminisi

I of chasl L Man
n againsl himself. I
 SELF-PROTECTION
ANIMAL, HUMAN AND DIVINE
 SELF-PROTECTION
ANIMAL, HUMAN AND DIVINE
Many and wonderful are the means
and methods of self -protection in this

world of combat ! Natural history has re-

vealed the fact that even plants employ

means of self -protection ; and when we

come to the^animal world, the methods
adopted to avoid annihilation in the

struggle for life are so numerous and re-

markable as to call forth our admiration

and wonder. Nor, in this fight for life is

"the battle to the fierce and the race to the

strong" in all cases. Indeed, the weak

things of Nature exhibit such ingenuity

in the means which they adopt to escape

103
 N iS\ 11. MS

oiies, tli.it tli

vi ssful in holdin n u ltli th

til!-

.i n oiarkablc degrei

!iiit:itiiiur in l Pill the tv.

fi uliirli t

the s"il or tl" d( ad or In ii

\\ th\ live, ami in miiu-

through long exp ao

imitated in color and form i

flo? hicfa they habitually haunt thai

N is tl

lit, pass them In ; and even man, * ith

all Ins int< i

cannot distinguish

'
r\ ant riatui

Lit I smallest tisln s adopt similar

 SELF-PROTECTION 105

means of concealing themselves, although

they are in the lowest class of animal life.

When we come to the quadrupeds, (al-

though the weaker and smaller among

them, those most hunted by the larger,
adopt ruses similar to those which prevail
among the insects and fishes) brute

strength largely takes the place of strata-

gem. The beast has developed powerful

weapons of defense, such as horns, fangs,

claws, etc., combined with an iron or lithe

muscularity, with which he maintains his

place on the earth, and defies extinction.

Endurance, speed, strength and ferocity

are the means of self-protection among
the brutes.

Animal self-protection reaches its high-

est excellence in the superb strength and

cunning of the lion and the tiger, yet it

 Ml N AN

appean m tk and dun

meant i

man ; I h it

is nol all-powi rful in the human ai in

nal vrorld, is still i dominant impulse

iman I

M tn is jmism-sm <l <>f tli* nil ire animal

nature , and the animal impulses ainl

i Is an w itliin him, luit tl <

R ith this animal life, an ad

int< Hi: a s< \

sciolism ss |iy \ irtllc Of uliidi liis srlf-

i |H\\(

I I
in ani-

mal, w ith enduraift th and

I. lit Il< is :ilsn

is an il >n-

Arm ma in fi of l m intelli-
 SELF-PROTECTION 107

gence, the animal methods still largely ob-

tain. In the struggle of life, the savage

relies on brute strength. Even among

civilized communities, there are still thou-

sands of admirers of "the noble art of

self-defense," which can only be noble in

the sense that we speak of the ferocity of

the lion as being noble, and is devoid of

art, being compounded entirely of brute
force and cunning. Indeed, this practice

is so closely allied to the beast that it has

long ceased to be a means of self-defense

among civilized men, and has become
merely a vulgar pastime for the few.
Working along physical lines, and still

following the well-worn track of animal

instinct, man has invented numerous im-

plements of destruction by which to an-

nihilate his enemy and preserve himself,
 Ml \ I 1 MS

m-, u itli increasing iity

i suhtlct\, Ik cmii'

\\ H path Ol lu-

te II

.
-( inirirntly I

in.r nal

Ills
|

1 1 1 c
-1 of I ind
'lit : 1 1 1 1 p<>w< r to li

brill hand and k<

rain. I i

ind ind

the arl hy which

nr- -I and I fc maintain

li animal
str .
kindly

III place i if the IiIimmIv str

with tooth and dan the do

r w it and skill. Man

 SELF-PROTECTION 109

has discovered though he has as yet only

partially learned that there are
this bet-

ter methods of self -protection than that

of attacking, killing and despoiling others,

that by such a method he endangers his

own comfort, happiness, and even life,

and that it is better to engage in a blood-

less competition for supremacy and leave

every person to take his place in life ac-

cording to the measure of his mental ca-

pacity. Right has begun to take the place
of might, and although the struggle is

largely one for money, it is not altogether

so, but is surely evolving into one for the

securing of those mental qualities which

increase man's nobility, and better fit him

as an instrument of life and progress;
such are the intellectual qualities of rea-

son, judgment, tact, foresight, ingenuity,

 \! I \ \ \ I > SYSTF.M>

re*>< tivcncat ; And the m

kindm

just I I
location al |

isl i lit in ly alnu tin r N < inti ll< dual ami

moral Inns. The IDS! PUB* Kltl b] \\ lii li

s w itli ih.ifi l'< >r tl ity

i, not talons.

I nt Hi ctual
c
and moral i

stii sspnri

hu-

man irorld.

The into Il dually \ igoroui and the

ally upright take tin l< id in tl

life. S !
< ss, t
1

tak< tin ir place, and !

turntv for dei elopment Skra l> man

is l< arning thai in the |

the weak, the niffi r

 SELF-PROTECTION 111

he is affording a surer protection for

himself.

In such methods of self -protection we

perceive an enormous advance upon the

savage instinct of the brute. Commerce,

crafts, and games take the place of plun-
der and destruction; and limited animal

affection is enlarged to benevolence and

philanthropy. In human competition the

brute still lurks, but its ferocity is sub-

dued, its nature is largely transmuted into

something better, more beneficent; its

dark horror is lightened up with the warm

rays of kindness ; its harshness is softened

by the gentleness of a larger and ever-

increasing love.

But high as is human over animal self-

protection, there is another form of self-

protection that is as high above the human
 Ml N W!> SYS1 I MS

as that in ftbOTC the animal, and that

dh spiritual protection. By tins

method the man d<< s not ti^ht with others

In da i nol si 'dally,

as <!>< I the linn l s u itli

\\ ithin himsi If, in

s w ith *

' ed in

OH n nature, that Ik ma\ tit him* 1

the higher, nobl< r, mon endurii

Of ! d-fl ill and w isdODL

In dh in' prot ction, tl jjgli

* ith othera is at an 1 I km
|| is DO D

mis em] and Don-

\ ml n only

tood si uhoee
in him
\\ rid of 1 Hi ine Thii
 SELF-PROTECTION 113

Just as the fanged and taloned brute can-

not grasp and use those mental weapons
of resource and inventiveness which the
more highly endowed and talented human
being employs with such ease and power,
so the self-seeking man cannot compre-
hend and wield those instruments of self-

sacrifice and non-resistance with which the

divine man not merely shields himself, but
protects the whole world.

Self-interest, resistance to, and compe-

tition with others, are the most powerful
factors in the purely human life, but in
the divine life, self -obliteration and deep-
felt sympathy with and compassion for
others are the dominant motives.

The divine man conquers by non-retali-

ation, and by yielding where others enter
into selfish strife; and his gentle powers
1 1 I MIS Wl> M> I I \!>

arc so invincibl Bsh

t as tboM
w\u n o 'inp. in -I m ith the merely anin
< quipm nis. dissoh e away in u I ual

u< akn< \ -ill in^ 1

.irm-t \ K
an |x s) human |

inst divine principle s, ami

tfae li\ U1C man stamls i; il ads U]

surh principles. In him the human quali-

I into the <li'

principles of Patience, Humility, Purity,

Compassion and I

B kl
*

animal and the burnt

en which is temporal,

itioo is coo-

A which i

principles Upon which 1 stamls. I n a

srrxal
 SELF-PROTECTION 115

serving the mind from passion and selfish-

ness, and imbuing it with pureness and

wisdom.
We get a glimpse into the vast power
inherent in self-sacrifice and non-resist-

ance when we contemplate the lives and

characters of the few divine men who
practiced these principles in Jesus,

Buddha, and others. All men, broadly

speaking, yield and bow down to these

great Masters in Divine Things. Men

who have reached the greatest heights in

worldly achievement, monarchs, con-

querors, successful generals, statesmen,

orators, financiers bow in humble rever-

ence and awe before the names of those

Great Ones, recognizing intuitively that

their own conquests and achievements,
with all their worldly glory, are as noth-
Ufl MIS AN I I M>

I w ith that mi

qm st. thai ht) spiritual ad

winch those p ntk teach inkind

I
bundn l mil-

'.
dOfl i
Binhlha as

I . i M.isi. r, : i m I -

hundred millions lik

.l< mis as

I the E

tion annual. human, ai. itual we

ccs \\|

at irorfc in tin ei olutkw ntient b

ilution I- ginning * itfa the \cm

]
i
\t( ndii M
dii h

wl-
v
\ >
hat tin r< is n<> in-

all arc equall) I gitimatc, and lx i

 SELF-PROTECTION 117

the cosmic order of things. Each in its

own sphere is right and necessary, lead-

ing to higher and higher intelligence, and

deeper and deeper knowledge. The ani-

mal defends itself in accordance with its

nature and the limits of its knowledge;

the human being protects itself likewise

in harmony with the dictates of his human

nature and the divine being eternally pre-
;

serves himself in peace and blessedness by

virtue of his clearer insight and deeper
wisdom.
Nor is any measure of force lost during

the process of evolution. The brute pas-

sion is, in man, transmuted into intellec-

tual and moral energy, and in the divine

man both are merged into control and

equanimity.
AVIATION AND THE NEW
CONSCIOUSNESS
 AVIATION AND THE NEW
CONSCIOUSNESS
Dr. Bucke in his work, "Cosmic Con-
sciousness/' published some ten years ago,
stated that aerial navigation would become
an accomplished fact in the near future,

and that it would revolutionize the social

and economic conditions of the world.

So far as the advent of the new means
of travel is concerned, he has proved to be

a true prophet, and I am convinced that

his prophecy of its revolutionizing aspect

will shortly begin to be proved true. Of

this great revolution in its completion Dr.

Bucke says
121
 MEN AN I IMS

'iff*.

ei "ill M lon^rr have rrajon

bdi tnrlt a i ih<ii w\
hi lummer on-

. comnwn I i i
k' the roott

In ;'" s,, thr

.1 brroii.

thing

I
beautiful pid As
result upon human society, of t!

a\ iatin. ; i r i I it w ill

t ni' \ 4 that such i condition H ill

:! j . 1 1 \s ill at lead re-

quire several liuntln <l \ and it

lily probable thai it will I* several

thousand
 THE NEW CONSCIOUSNESS 123

As yet we are only in the crudest begin-

nings of flying, and the mastery of the

air as a medium of human transit affords

more scope for improvement and inven-

tion than any of the mechanical modes of
locomotion hitherto employed. Invention
will follow upon invention, through a long

period of time, until men will be able to

propel themselves through the air with a
swiftness, a safety, and a skill perhaps
equal to that of the migratory birds of the

swiftest type. It was Edison who long

years ago declared that the ultimate and

perfected flying-machine would be built

on the principle of the bird. While con-

forming more or less to this principle, the

present machines are more on the prin-

ciple of the kite, the motor-driving power

taking the place of the string. In his
 Ml \ w I I MS

/ | 1: I i I
.-.

m<li\ tli.it race as

h |h,ss. iir <>f i | wings

uli e und< r t

r wi

sanrnl in? I)< d him* If

.ilk ll I

I
be tl a h Inch t
1

will take, and it

I n.

Hut t! itimi with which

i is that v

t prith uroea
f that m If . isiuss,
'

win | man's d I
litin.

ll is in. \ it.il.lv connect d writih

strn :hI sufl th labo

s uf a higher, dii u
 THE NEW CONSCIOUSNESS 125

form of consciousness are making their

appearances. From man's present state

of imperfection, combined with ceaseless

aspiration toward a better, but as yet un-

defined, state, there is surely coming, as

from a matrix, a new order of life, a more

blessed condition, a greatly evolved form
of consciousness hitherto unknown to man
except in a few isolated cases.
Invention is allied to progress, is, in-

deed, an outward manifestation of inward

growth. All man's inventions are adapta-

tions to his expanding consciousness, and
they definitely mark important turning
points in the evolution of the race. At the
moment of man's necessity, the new and
needed thing appears. Just as the human
intellect was preparing to break from the
bonds of old superstitions, and sally forth
i
M M N \m> S) - i IMS

in i\ i nntramiix Iin. th

itrument *
km- Tin- o

I' human I us it

shake nil" it

paneling human ra

iM no l

rrmaili satisfit (1 W itli |h it \ m I

rth

In FiMt t i' m<l In

him scope fof his ii tal act

I nl;irL r
' 'I B) Dfl]

tad doh anotb r u

;in\ which h

<xxled it that of tl\ r._r. Man has

hitherto employ* d the solid arth and

*

lid wal iiictliiini !' matt rial

 THE NEW CONSCIOUSNESS 127

transit, but now he is to make an obedient

servant of the tenuous atmosphere, using

it to speed, bird-like, directly to his desired

destination. And this is an important

outward sign of the new stride in evolu-

tion which the race is now taking. Rapid

and restless changes are marking the pres-
ent transition period. Old religions and
forms of government are passing away.
New modes of thought and action are
everywhere appearing. Man's conscious-
ness is expanding. The human form of
consciousness is about to touch, is indeed

touching, the point of completion, and

from it there will spring, is already spring-

ing, the Divine form of consciousness

which is destined to transform the entire

human race. For under that reign of

consciousness, nearly everything, as it at

UN Ml N W II MS

I. will '

M hilt tl Divii .. !

tli\ tin l\ . All tl il human pas-

is which non <l"n,

will ti

.1 subordinate plao . tod p ill be iin

I I

w til ami w KtdoOt I [( R ill

!

him* I f and mi I
h.

Aln a<l\ man baa bi i n

with be H ill var into

krmwli I

t. and tl" pr

! it, and non h< is

his I )i\ ine birthright

A\ iation is tl !. as

it \
>f this n w nnihl Nshirh is f,"\\
 THE NEW CONSCIOUSNESS 129

taking shape. It is also more than a sym-

bol, for it will form the first important

material instrument by the aid of which

the new consciousness will begin to ma-

terialize its glorious ideas and magnificent
schemes for the happiness of the race, for
the so-called happiness of to-day is misery
compared with that blessed state which
will obtain on the earth when the Divine
condition has become well established.

The beginnings of this new condition,

as aided by aviation, will be noticed in the

breaking down of certain material limi-
tations between man and man and between
nations, and the disappearance of war;
along with it will come a free and frater-

nal industrial intercourse between the na-

tions, and a growing tendency to adopt in

practice those fundamental religious prin-

 MIS V S -I I MS

ciplrs which arc universal, arid I

\ n Im mini md
enten iod scheii

tiuns the first sccdlin.

as it m tlu- rn usness will

ipldlv

tlit* .iintry tO cuntry, ft

f Ifk nt tint nt. (HI "tlie- w : -

w ind" th } w ill I

-lit n dose
botfa socially and industrially.

Id aninins]ti( s, which w m I DSl

Wi i n till Ml, W ill dl( (Mlt. tllr old '

tional I s will cpiieth break down and

I . wit!

Iipl itions w ill h

inking all tho int< n sK which

for f all '

tin?
 THE NEW CONSCIOUSNESS 131

The locomotive is an instance of the

above, though in the region of self -con-

sciousness, in that it rendered civil war

impossible, making of each nation, for-

merly divided against itself, a united fam-

ily working harmoniously together. Avi-

ation, however, will be connected with a

higher region of consciousness altogether,

namely, the cosmic consciousness, and its

results will be much more striking and

more far-reaching than those which have
hitherto taken place in man's self-con-

scious condition.

At present we are only in the experi-

mental stage of aviation, but this will be

quickly followed by the economic stage,

in which flying will be adapted to human

travel and mercantile uses, and almost im-
mediately this is reached the new con-
IM M F.N AN MS

ditioni in k> ws will

list \\
s. and onci l

lually tbi

tin in .

u Indi t fc- (I 1

<h<I Ml. \

md rut n w Ml

.
u ill I

insf itftblishing tln^ n< ^ 01

of thin
!li.
THE NEW COURAGE
 THE NEW COURAGE
The virtue of courage is generally re-

ferred to in its physical manifestation,

and it is significant in this particular

that its symbol is a beast of prey, namely,

the lion. The dictionary rendering ad-

heres to this physical aspect of courage,

for on turning up the word I find its

meanings are given as "bravery, fearless-

ness, intrepidity"; no other rendering be-

ing given. The soldier is the human type
of courage, and the current sayings con-

cerning courage are: "As courageous as

a lion" and "As brave as a soldier."

The lion and the soldier are alike fear-

less in attack and defense, and both will

135
 Ml \ \M SYS1 I.MS

f
is an
il at'

i. tins is its |.

I
has as-

|m cts. iii.m \ as man

rises in tl il and spiritual scale Ins

I. taking a

..nn : bill I" Pd nt r

lt to the highest

wli t of this *
is

that tin- lower forma ibould be

first tlU

\\ t]
!

|h\ sical t '..rni l
al-

famil..!! It is

ni'fi hntli to animals and men. It

f s in ; ss. Its [\

is ati 1 1 ^^ ill

r. that this kind or-

 THE NEW COURAGE 137

age is inevitably associated with suffer-

ing, even with destruction and death, as

daily manifested both in the animal and

human spheres of life ; self -protection be-

ing its dominant motive, whether in at-

tack or defense.

But man is not only and merely an ani-

mal, a physical being; he is also a moral
and intellectual being and along with his
;

moral evolution he began to develop a

higher kind of courage not the highest
or the New Courage herein referred to;

but yet a great advance on the purely ani-

mal courage namely, moral courage. In
physical courage the other person's body
or property is attacked, while one's own
body or property is defended. In moral
courage the other person's ideas, opin-
ions, or principles are attacked, one's own
IM Mi N 1 i MS

opinkXM, tod principles

:

IS,

l'( I It lff-t 1. I

and defense so far as t Ik*

I, hut as

da its ,
dttiotu ufi-

has disappear rid, ha

a | isrnutatinn, I

peand in | ur-

agt is .
I. nut with p- is per-

sons, hut with their prim ;

it is, in-

I, pun 1\ meotali and while it is still

I
w it Ii tk'strii Kid if MM
I p ith waffi destruction is a
hloodhss and iiitrlh rtual i
>n< , namelj ,
'

tmn l piniOlia, and

its rital and nut pi.

ally

i/( d. and is alv i as

 THE NEW COURAGE 139

moral courage, to distinguish it from com-

mon or physical courage. It is, without
doubt, a comparatively recent develop-

ment in the evolution of the race, and is

entirely absent from animals- A few

thousand years ago it was, in all probabil-

ity, an exceeding rare and new faculty,

and it is still in process of development,

large numbers of the race not yet having

evolved it ; for while it is probable that at

least seventy-five per cent, of the race
possess a considerable development of
physical courage, it is doubtful whether
twenty per cent, possess any marked de-

gree of moral courage; so much so that

those in full possession of it are marked

off from their fellows as men of a higher

grade of character, and generally

though not necessarily and always as

 MEN an MS

r which H

V -I'll I still

. as mtic-li ii\h>\ c and

.is DK>]

hi phj L IK 1

il ilistincl fi LI that

is from itfl pi I ]

it the K ( oarage bi cau

in tl ig at pret-

.
and, tin little und
J. y difft n nt Pk

II it. jllst

NX'! 'I '

f
t'n'in

mlta Prom it. Phj

ur-

liuiiiaf . I'i.iii
 THE NEW COURAGE 141

of the Divine. The New Courage is,

therefore, Divine fearlessness as distin-

guished from animal or human fearless-

ness.

This Divine fearlessness has a two-fold

aspect. It at first consists in fearlessly

attacking and overcoming the enemies

within one's own mind instead of the

enemies without, as in the other two forms

of courage and is afterwards character-
ized by an entirely new method of conduct
toward others, especially where external
enmity and opposition have to be met. It

is its latter and perfected stage with which

we are here concerned that is, with its

outward manifestation.
We have seen how a man having physi-
cal courage acts in defense of his life and
property; also how a man having moral
 Ml N W I 1 MS

mi il< I us;

ami iimw, who has I

\ inc 00

I I has tin \nv I t

rid him

that from \nIhcI m is tl

'i f( Uy, tin ir mw fi ii!i^,,\ ( f ssinns.

\\ I I hiniM If,

m\ , mum l\ , the I I il within

Ills* 1\ is.

B \h phj nod ind mem] i

make
much rmisi . In tin d vA
and tb
n ith the shouts of the i ictorioua ami
die dj *

fther, t
;

f opinions ind the damof

 THE NEW COURAGE 143

of conflicting tongues. But in the New

Courage there is a profound silence; yet
this silence has more influence and endur-

ing power in one man than that noise has

in entire humanity. The New Courage
may, indeed, be described as the courage
to be silent. Thus, when the man of Di-
vine courage is attacked, abused, or slan-

dered, he remains serenely silent. Yet

this is not a proud and selfish silence. It

is a silence based upon a right knowledge

of life, and having a profound and benef-
icent purpose; that purpose being the
good of the attacking person (and,

through him, of all mankind) by protect-

ing him from the evil passion by which he
is so injuriously influenced.

To remain silent, calm, and compas-

sionate in the midst of a seething sea of

m MEN AN -
I
I MS

liumai ;ill\
i

one quires . c<>ur-

t
ilmott unknown bo m
s much so that a men wl

altliMimli inisiii: m<! j

through r.slii|>ril

luaiikiml I
>
I inirarul

. And l. n w< nge

continue i to o] ? -

iti jkjs-

tal \ ii

physical]] (nrageous man conquers in-

ntli .. mis man

cmii,|ii< ra tin opinion! of many m n, and
mm thousands to I u* ;
bui I

\ m< ly .Hers the

world, and ins eonqiM it ii I I lei

and rid of Moodshecl

[n the New ( Ittack and

 THE NEW COURAGE 145

fense, as they obtain in the two lower

kinds of courage, have entirely disap-

peared; nevertheless, they have not been

destroyed they
; still exist in the spirit, but
have become blended into one, have been
transmuted into a sublime and universal
kindness; for when the Divine man re-

frains from engaging in combat with his

adversary, and lets him go feeling that

he has all the victory, it is because his

thought is all for his mistaken enemy, and

not for his own defense. He is prompted

by a profound compassion for his enemy,
a compassion based on Divine and perfect
knowledge; and if his silent act does not

always subdue the^passions of his adver-

sary at the time being, it subdues the pas-
sions of thousands of men through hun-
dreds of future generations, merely by its
 Ml \ \\!> - i - I I
MS

lit

itlt

I n tin Si w ( ind-

n ss .ifnl l\ thi.su DM 'fit s. .in. tiling \ ast-

l\ human impulse
1 1 1
m I \ c-alli .I Lindi | both at!

I
d< f< n i . I i
of attempt

is tin human way it i ra it, and far

ssTuIIn , I |)|M,S||

//( ni .ss. w liich is the I )i\ In

tli hum. ti >si<n i\ rit opp<> ,| at

all. bul pet, mi n alit> , it is

tliini: far ii. nil

than |i II mmhuU h tffl D

I )r s and human pa&si<>

rn ss is tin |

man '
I I ,
\\hil >m

rtandardi
 THE NEW COURAGE 147

tecting or defending himself, and may for

the time being be regarded as a coward, is,

in reality, defending himself far more per-

fectly and successful^ than the passion-
ate fighters and partisans for he who pro-
;

tects his enemy with love, and shields all

men with the acts of Divine gentleness, is

throwing around himself an eternal shield

and protection.

For instances of this New Courage one

has to go to the Great Spiritual Leaders

of the race, so rare is it. The most strik-

ing instance is that of Jesus, who, when

mocked, smitten, and crucified, did not re-

taliate, or offer the least resistance, or

speak a word in self-defense and the fact

;

that the rabble taunted Him with the ac-

cusation: "He saved others, Himself He

cannot save," seems to show that they re-
lis Ml \ \\ I 1 MS

i I I mi both as an impOttOf and i

I. the nibtime ige

pan thi

N ( r< nds the

r\ I u l r : I

trmoaoi nd nl id
uni\ * i sail i0ed as I )i\ ii. 1 it

still oootiniM s to lift m

rin#, srliisli |>as

\\ 1 < n ill. Kiicldlia was abused ami

I I

silt lit. and it nt in r it I \

t tllS< \S !

| wen\
and disci] I In 1 v. I li> sil( nt

Fltll FKss.

It m ;ll I" Long, m pe count ta fore

ieral Id the r
 THE NEW COURAGE 149

but everything is making toward it. Other

men will come who possess it, and then
more and more, until at last the race will

stand at this Divine level; then selfishness

and sorrow will be ended, and the painful
conflict of human passions will no more be
heard upon earth.
H 82 1
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