’

SEL

A N D SELF DISC IPLIN E -

B W MA TURI N
. .

FO R M E RL ' O F C OW L E ' S T j H N O 'FO

. o . RD

N E W IM PR E S S IOIV

L O N G M A N S, G
REEN A N D CO , .

3 9 P AT E R N O S T E R R O W L O NDO N ,

NEW YO R K B OM B AY A ND C A LC U T T A
, ,

I 9O
9
gum m m
H ER B ERT U S T H U R STO N , S
.
I
. .

G U L IEL M US PRE POS IT U S '

O HNSO N .

W zs r u O N A s r a ,

die 28 Oct, 1 905.

T hese thr ee a
l
o ne l ea
d l ife to sovereign po wer .

W ou ld om e u nca
c ll e d fo ) but to li e by l a
r v w
w we l i e by wi th o u t fea
A ctin g th e l a
, ,

v r

—( E NON
.

E.
 PR I N CIPL E O F SE L F DI SCI PLI N E
-

T H E SE AT O F T H E C ON F LI CT
T H E DI SCIPLI N E O F T H E W I LL
T H E DI SC IPLI N E OF TH E M I N D
T H E DI SCIPLI N E OF TH E A FF E CT I ON S

T H E DI SCI PLI N E O F T H E BO D'

M O RTI F ICAT I ON AN D TH E SU P E RN ATU RAL LI F E

T H E LAW A P RE PA RATI ON FO R TH E RE V E LATI ON

SE LF -
'N O W L E DG E .
 S E LF K N O WL E D G E
-
.

TH E R E are tw o S pheres of kn o wledge in which every

o ne who is endeavo ur i ng after any gr o wth in the
s piritual life mu s t be making s o me advance The .

k n owledge of G o d and the kn o wledge o f self We .

can all readily perceive the nece ss ity of gr o wth in

the kn o wledge of G o d as e ss ential to any devel o p
ment of the s piritual life . The connection is o bvi o us .

“Th i s ' said

, o ur
“
L o rd i s life eternal that they m ight
, ,

kn ow Thee the only true God and Je s us C hri s t Wh o m

, ,

Thou hast s e n t .
'
A certain moral sympathy is a
b
so

l utel y neces s ary a s a conditi o n of frie n d s hip and holi ,

nes s c o n si sts in fr i endship with God . I f we w o uld be

i n any sen s e the friend s o f G o d we must have at lea s t ,

that desire for holine s s with o ut which such friendship

would be imp o ssible the gro wth in the kno wledge
,
of

God i s the deepening of thi s friendship .

“I f we s ay
that we have fell ow s hip with H im and wal k in dark
'
ness we lie and d o n o t the truth
, .
4 SE LF K N O WLED G E AN D SELF D I SC I P LI N E
- -

B ut the k n owledge of self i s as n ecessary for the

S p i r i tual li fe as i s the k nowledge of G od . I t is at
once a co n d i t ion a n d a n e ffect of th i s kn owl e dge .

The more we grow i n th e kn owl edge of Go d the

d ee pe r our k n owledge of self a n d i f we wou l d a tta in ,

to a n y k n owledge of G od there m ust be some k n o w

ledge of sel f . W he n I saias s a
w the L ord s G l ory in
’

the Temple there was at o nce a deepe nin g s en se of

“
h i s own s i nfulness W oe i s me because I am a m an
, ,

of unclean lips a n d I have see n w i th m y eyes the

,

'
K in g the L ord of hosts
, . F or the sou l i s cr ea ted
in the I mage of God a n d i t canno t appro ach H i s
,

P r e se n ce w i thout perce i v in g how unl ik e i t i s to H i m

i n whose I mag e i t was mad e . To k n o w God i s to
k now self . To hav e no kn owl e dge of G od is to wal k
in dark ness to have n o a bsolute sta n dard by wh i ch
,

to gauge an d measure oneself . Those who shut G od

al together out of the i r lives are a ble to l iv e in stup i d i f
not happ y ig n oran ce Of wh a t a fa il ure the i r l ive s are .

An d yet there are few th i ngs more surp ri s in g whe n ,

we c o m e to th i n k of it than our ignoran ce of ourselve s

, ,

n ay more than ignorance

, ,
fo r i gn orance o n ly me an s
fa i lure in kn owledge but we g o beyo n d that
, ,
for we
 SELF KN O WLED G E
-
5

are many o f
,
us, not o nly ign orant
a great part o f of

o ur o wn character but we Oft en imagine o ur s elves to

,

be quite differe n t from wha t we are . I t seems almo s t

imp oss ible that it should be so , did we no t k n ow it
t o be o nly t oo true .

Ho w is it p o s s ible fo r a man to close hi s eyes t o the

m ost pa
tent and pres s ing facts c o nnected with himself ,

inv o lving the grave s t c o n s equence s which are perfectly

,

evident t o every one except himself ' W e a r e Oft en

am u s ed by hearing o thers g i ving their o pinio n of

them s elves and their gift s and p o wers . W e are

amu s ed so metimes amazed that thei r estimate i s
, , so

utterly different fr o m what th os e wh o have but a ve r y

s light knowledge of them can s ee at a glance to be
the true o ne . W e hear people b o ast Of gi fts that
every o ne e x cept them s elves know they d o not p os ses s ,

o r o n the other hand men o f great p o wer s and infl u

ence t o rmented wi th an alm os t m o rbidly l o w estima t e
o f t heir capacity . A nd yet we d o n o t c o nsider that
pe rhaps we too are acompletely
s mi s taken in o ur

j udgm ent of o ur s elves Mo s t o f u s have kn o wn in

.

s o me time o f o ur live s what it w as t o be accused o f

s o me faul t in our character which we repud iated at

6 SELF KN O WLED GE AN D SEL F D I SC I PL I NE
- -

th e t i m e w i th in dign at i o n begotte n of the s i n cere con

v ic tion that the accusat i on was untrue a n d yet pe rhaps ,

years afterwards we fo un d ou rsel v es m istake n a n d that

the cr i t i cis m was c o rrect . H ow is it possible that such
a th i ng should be ' L isten to two frien ds di s cussing
a n d cr i t i cising o n e a n other what i s more com mo n
,

tha n the to n e of protest o r repudiati on w i th which

some fault or s ome virtue is discussed and yet d o w e ,

“
n ot feel naturally in clined to say S urely the ma n ,

m u s t k now h i m self bette r tha n his friend can know

’
h i m i f he says he hasn t that gift or fau l t who can
,

'
kn o w whether h e h a s or n ot bett e r tha n him self P
W e do not say th i s becau s e e xperie nce has pr oved to
us h o w Often the cr i t i c i s right a nd that in m a n y
cases a m an i s the worst j udge of h i msel f .

I n d e ed o ne m ay h ave a very deep k n owledge of

h um a n character in general an d yet be profo undly ,

i g n ora n t of o n e s ow n character
’
. We lo o k w i th th e
sam e eyes yet , the eyes that p ie rce so e asi ly through
the atifir ce s a nd deceptions of oth e rs become cloud e d
a n d the vi s i o n d i sturbed whe n they turn i nwards and
ex am i ne o n esel f . A n d moreover it is to be remem
bered that self knowledge has n oth i ng to do w i th
-
 SELF KN O WLED G E
-
7

mere cleverness o r intellectual in s ight but is largely ,

if n o t en t irely m o ral .

When we c o n s ider h o w intensely self c o n s ci o u s is -

the age in which we live and the am o unt o f time that

,

m os t peo ple s pen d up o n themselve s o ne way or a n

o ther what a
,
n ab so rbingly i n tere s ting s tudy is that o f

t he human heart and all the m o re intere s ting when it

,

i s o ne s o wn we are amazed that we are nevertheles s

’

, , ,

most Of us s o lacking in self kn o wledge tha t very

,
-

o ften o ur late s t acquai ntance could tell us things

ab o ut o ur s elve s that we s hould refu s e to believe yet ,

that are u n d o ubtedly true .

N o soo ner d o we bec o me th o ughtful and begin to

p r ay and try to get near G o d t han all thi s c o me s

upo n u s with an o ve rwhelming s en s e of i ncapacity .

Ho w a re we t o advance 'wha t are we to s truggle wi th

D eep shad o ws are see n to lie acr o s s the so ul but we
cann o t tell what casts them . W e feel held back fr o m
G o d but we can n o t grasp and bring t o light what it is
that h o ld s us back . We kn o w well indeed s ome
, , o ne

or tw o pro minent sin s which have d o gged o ur li fe s

’

path for years and again s t the s e we st ruggle bravely

,

and are c o nsci o u s that G od i s helping us—but of these

8 SELF KN O WLEDG E A N D SELF D I SC IP L I N E
- -

we are now sc a rcely afra id such faults are vi s i ble , ,

ta n gible i n a sen se healthy in asmuch as th ey can

, ,

be met and fo u g ht face to face bu t i t i s the u n s ee n , ,

the impalpable the mysterious that paralys es eve n

, ,

the strongest m e n ,
a n d to these the soul has no w

awake n ed . There are ghostl y fears that fl it abou t the

b ackground of the soul stirr i n g ,
up ev i l suggest i ng
,

al l k i n ds of dou b ts and fears . W e hear the s i lent foot

steps of unseen foes hu rry i ng h i ther a n d th i ther . We
fi nd o urselves at times exc i ted by an unre aso n able an

a
t go nis m to the G od W hom w i th al l
, , o ur re a so n and
a ll o ur hearts we lo n g to cl in g to a n d to serve
, . At
other tim es the heart i s wru ng d ry of every emot i on ,

every seri ous th o ught is ch ased fro m the bra i n till ,

k neel i ng be fore Go d w i th sile n t l ips a n d d ull vaca n t

m ind we feel al most hopel e ss . If I o n ly k new what
i t i s that hold s me b ac k if I could o n l y , s ee th e
en e my I shoul d not fear to fi ght h i m but I n ow beg in ,

t o realise that there i s a l i fe w i th in of wh i ch I know

n othin g th a t m y mind h as fo rm e d ha bi t s h a ve grown
, , ,

a n d stra n gers h a ve e n tered an d ta ken possess i on of

my heart a nd I kn ow the m no t n e i ther the i r n ature ,

n or the i r name .
 SELF KN O WLED G E
-
9

The soul on awakening t o God wakens to the sen s e

o f it s ignorance o f it s elf and the im po ss ibility of
,

making any decided advance wi t hout s elf k no wledge -

.

I t is at s uch m o ment s haunted with the th o ught o f the

p oss ibility of having bee n i nsincere i n c o nfession o r ,

that there i s s o me unfo rgive n s in binding it to earth ,

o r at o thers it fears delusi o n fears that it has never,

really repented and that the prayer s and Co m m un i o n s

that s eemed earnest were the mere result of em o ti o nal
excitement V erily it i s po ss ible to imagine a n ything
.
,

'

when o ne find s o ne s elf the victim o f e fl e c ts traceable

to n o kn o wn cause on fi rs t awakening
,
to the fact that
o ne i s practically a s tranger to o nesel f. A st r anger ,

that is t o say t o a wh o le inner world of motive o f

, ,

c o mplex aim s and wily th o ught s that s lip o ff int o the

darkness as we try to turn up o n them the light o f
c o nscience leavi ng us w i th a deepening sense o f alarm
,

and restlessness . We are su rprised and sh o cked when

as ometimes happens
,

s ,
we fi nd some strong m o tive o r
pass i on or ambition standing like a draped fo rm wh ose _

expression we cannot ca t ch ,
the very c o uncil“cham
“ ber m .

of the s o ul argu ing with the reaso n or threatening the

,

conscience o r s timulating the imagi nati o n to take its

IO SE L F KN O WLED GE AN D SELF D I SC I P LI NE
- -

s i de and plead its c a use s tand i n the re w i th the

,

a n d bea r in g of a n ho n oured coun sell o r whose word s

a wont t o have wei ght
re an d the
,

authori ty ; but when we str i ve to grasp an d u nveil i t ,

that w e m ay detect its or i g i n the v o ice is sudde n l y

,

hu shed in to s i lence and i t i s gon e . W e are a wake n ed

to the k nowledge that m otives sway us wh i ch we
ca nno t a n al ys e an d yet wh i ch see m to have gai ned
,

pos i tio n and power lo n g a

g o, though we h av e o n l y
now become consc i ou s of their existen ce .

I t i s o n ly in mome n ts Of ret i reme n t or of prayer ,

whe n the soul i s hu s hed in s i le n ce an d we pass in sp i r i t

through i ts var i ous cham bers an d corr i dors that if , ,

we sud denly fin d ourselves face to fa c e w i th such a

presen ce we are able to recognise i ts n ature a n d at
, ,

o n ce trace m an y of our grave s t fa i lures to

w
W he n ce d i d i t come we ask ourselves ' H o w lon g
has i t bee n th ere ' H ow d i d i t ga in adm i tta n ce '
That pr i de th a t so mehow fou n d entrance to the heart
an d set i tself to watch and m an ipulate o ur thoughts
at the i r v ery source . W e have see n i t no w for th e
fi rst t i me face to face a nd i t has been like a revel a ti on ,

i t h a s ex p lained a va s t deal that was h i th erto inco m

12 S E L F KN O WL ED G E AN D SEL F D I SC IP L I N E
- -

a mome n
o ne bri ef in sta n t Upo n great reaches of one s own l i fe ’
,

un k now n u n measured unexplo red

, , . Men sta n d at such
moments breathl e s s in w o nder a n d i n awe gazing upo n
these great tracts upo n wh i ch they have never look ed
be fore w i th k i ndli n g e yes a n d be at in g hearts ; an d
,

wh i le they loo k the m i sts steal back ti ll all i s lost to

S i ght once m o re and they are l e ft wo n deri n g i f what
they sa
w w areality
s , or th e creation of their fa n cy . Or
s o met i mes they see n ot far st retch i ng pla i ns wh i ch
,
-

fi ll the soul w i th a n awestruck se n se of i ts e x p a

n s iv e
n ess a n d of how m uch h as been l eft a b s o lute ly unc ul

a
tiv te d , n ot these pla in s b ut mounta in peak s cli m bi ng
and re aching upwards till lo s t i n the H eave n s echoing ,

it m ay be with the voi ce of many stre ams whose waters

fert i l i se a n d enrich those small tracts of the sou l s l i fe
’

which have be e n recla i med and cult iv ated and wh i ch

m a ny a ma n h as thought to be his whole in ner self ,

th o ugh he n ever as k ed himself whence th ose ri ch streams

had their source . N ow he see s how the i r so urge _
a
l y
hts O
in un measured heig f his _ own _
inne r be ing
_
whose
ex i ste n ce he n ever dreamed of be fore . In o ne br ie f
i nstant they have u n veiled them selv es . He loo k s
 SELF KN O WLED G E
-
13

agai n an d they are S hut o ut fr o m

,
his eyes there is,

n o t o ken vi s ible that he poss esse s such reache s s uch ,

heights of life The comm o nplaces of his exi s tence

.

gather in and cr owd up o n him the o rdinary r o u t ine ,

of life settles d own upon him limiting an d c o nfining him ,

on all side s the s ame unbro ken line measure s

,
his hori
z on s uch
, ahe has always kn own it
s ,
the same ro u n d of

interests and occupati o n s crowd in upon his hour s and

fi ll them the pre ss ure Of the hard facts
, of life upon hi m
are aunm istakable a n d alevelling aever
s s s ,
bidding
him fo rget his dreams an d meet and Obey the re

ui e me nts o f the w o rld in whi ch he l i ve s A nd yet

q r .

the m an wh o acaught
h s but a momentary glimp se
of that vast unkn own inner life can never be the s ame
ahe wabefore ;
s s he must be better o r w o r s e trying ,

to expl o re and po s se s s an d cultivate that u nk n ow n

wo rld within him or try i ng—o h w o uld that he could
, ,

succeed H e ha
-
t o fo rget it
s Seen that al o ng s ide o f
.
,

or far out beyond the reach o f the c o mm o n p lace li fe o f ,

routi n e a no ther life stretches away whither he k no ws

a
a
,

agreater
_ _

not he feels that he h s c p ci t ies f r g od

,
o o
or evil than he ever imagined . H e ha s in a w , Ord
-
,
h l w - u q,

awakened with tremul o us awe to th e di s c o very that his

I4 SELF KN O WL E D GE A N D SELF D I SC I PL I NE
- -

li fe wh i ch he has h i therto believed lim i ted a n d co n fi ned

t o what he k new reaches i nfi ni tely be y o nd h i s kn ow
,

led ge and i s far greater tha n he ever d reamed .

S uch gl i m pses come to men at the most une x pected

times and in ways which i t i s i mp o ss i ble to account
for ofte n i n mome n ts a n d u n der c i rcumstances that
,

o n e would hav e sa i d we re most u n su i table . I th in k i t

has probably been the ex perience of n ot a fe w to be
startled almost in the act of some great s in, or before
the e x c i teme n t Of i t has well passe d away by a ,
sud

den react i on and a v i v i d brea ki n

g in upo n the i r souls
of the se n se of great sp i ri tual possib i l i t i es . T he S p i r i tua l
side has awak e n ed to protest a n d co nvi nce the ma n that
he i s n ot wholl y animal . C ertainl y there is no infl uen ce
more de adl y to the spiritual nature tha n sensual i ty a n d ,

y et I ve n ture to assert that in the moment aft e r some

gr i ev o us fall man y a man has be e n consc io us of the
de e pest spir i tual yearn in gs . An d such desires are n ot
to be l i ghtl y p ut dow n to self decept i on they are in
-

truth more real tha n the se n sual th ey r i se Up t o face a

,

m an on the road to ru in and to S how him clearer

v isi ons of the poss i bil i t i es th at he i s s ett i ng at naught .

O fte n such outbursts of sp i ri tual lo n g ing wh i le yet th e

,
 SELF KN OWLED G E
-
15

s tain o f sin lie s deep and fre sh up o n the so ul lead men ,

t o d o and say things that S eem so un real that th o se

wh o kn ow them well are temp ted to call them hypo
cri te s . But there i s no th ing further from their m i nds
than hyp ocri sy they are S imply passing t hr o ugh one
,

o f th os e s trange awakenings of the so ul in which they

,

are t o rn with s uch c o nvulsive m o vements in thi s d irec

ti o n and in tha t t oward s the bea s t s and toward s G o d

, ,

that in o ne in s tant they pa s s fro m the m os t degradi n g

t o the m os t s piritual frame o f mind no wonder th o se
wh o l oo k o n mi sjudge s uch men . They do n o t u n der
sta n d t hem s elves . The s in has been the occas io n of the
m o men tary lift ing o f the mi s ts that hung over the vast
unkn ow n height s o f the inner life and the ma n has ,

been s taggered by what he has seen .

O r again ,
ho w c o mmon i t is fo r o ne who live s a
very self indulgent
-

,
idle ea s y g o ing life who has
,
-

never known what it is to fo reg o a pleasure ,

to come
s uddenly face to face with a person wh os e life is
o ne c o n s ta n t act o f sacri fice S uch a life appeals
.

t o certain s entiments that are dormant—if they are

no t devel o ped —in every human heart They see .

the Objective expressio n Of those i n articulate feel i ngs

16 S E L F KN O W LE D GE AN D SELF D I SC IP L I NE
- -

a n d th ei r souls are sti rred to the d e pths . B uri ed

beneath the Oppress ive a nd deade ni ng i n fl ue n ce of

years Of self i nd ulge n ce th e spi r i t of

-

, unse l fi shne ss

a n d sacr i fi ce i s appe al ed to a n d for , one m oment it

ri ses a n d cr i es o ut,
“H ere I a
m —I too c o uld o n ce
,

have led such a l i fe athat

s A n u nkn ow n l i fe w i th ,

i n the hard en ed c rust that see med to be the whole

li fe makes i tself felt
,
. The soul awake n s to pe rce ive
poss i ble h ei ghts an d d e p ths withi n i t that i t had
n ever i m ag ine d .

O n the other ha n d what a stra n ge sce ne a n d what

,

’
a str i k in g in stan c e of m e n s ig norance of the mselves
L ord s L as t S uppe r wh e n H e s ai d
’
was th a t at o ur

to the A postl es “
One Of you sha l l b etray Me ,
'
an d
“
,

they bega n e v ery on e of them to a

y
S L ord
, ,
is it
'
I . N o soo n er had they be e n told that one of them
should be gu i lty of this awful cr i me than the words
seem ed to act upo n the A postles w i th the strange
result of reveal in g to each of them i ts poss i b i l i ty— as
they loo k ed wi th in i t s e emed to them as i f they were
capa b le of u nkn ow n depths of evi l as d o ubtl ess u nder ,

the st i mul at in g P resenc e of our L ord they da i ly per

ce ive d ne w and ye t u n measured heights Of devot i on
 SELF KN O WLED G E
-
I7

and s acri fice . The effect o f o ur L o rd s w o rds upon ’

th os e h oly men amid s t al l the s acred s urr o unding s in

which they were uttered is a startl ing and typical in

s tance Of the way in which the su dden presen tati o n

to th e mind o f so me g r eat s i n reveals to it p oss ibilities
o f evil hithert o unth o ught of . The dep th s seem to
open beneath and reveal u nfath o med capacitie s o f s in .

S u rely i t i s no exaggerati o n The s oul is capable of

.

etern a l gr o wth i n l o ve and hate a

nd at s uch times,

when any fre s h kn o wledge o f i t s capabilitie s is ’

granted th o ugh it can

,
see at m os t bu t a little way ,

it can feel the depths and the heights that are

po ss ible .

S uch o ccas io ns a s we have been con s i dering give to

the so ul in a m o ment an o utburst
, , of light up o n its
inner self revealing a va s t and wide reaching side of
,
-

the character it never knew befo re .

B ut there are time s in some s ense m o re bewildering ,

when a man is made aware no t merely o f what he w a

s

ign o ran t of
in him self but h ow c o mpletely he mis
,

under s t oo d him s elf h o w diffe rent he really is fr o m

,

what he had th o ught him self to be —and I d o n o t kn o w

that there is any occasi o n which bring s this o ut m o re
2
I8 SELF KN O WLE D G E AN D SELF D I SC IP L I NE
- -

str i k ingly e v e n al arm i ngly tha n the e ffect

, , of a sudd e n
great change i n the circu m st a nces of o n e s l i fe ’
.

W hat revelat i ons have bee n d i sclosed by i lln ess or ,

by bod i ly or me n ta l su ffe r in g ' U nder the i r rough

ha n dl i n g someti m es in a few years a character be

comes so chan ged that i t i s a lm ost i m poss i ble to re

cog n ise i t . A n d y et we can n ot s ay that su fferin g or

sorrow ma
de these chan ges in the se n se that they , en

ge n dered in the sou l characterist i cs that were no t there

be for e n o the y d i d bu t d e ve l op them o r reveal them
, , .

A ll u nkn own to that pleasan t e as y goin g na ture there -

l ay w i th in i t germ s —perhaps m ore tha n germs —o i

d i sco n te n t bi tter ness r e pin in g a n d lavi sh sel fish n ess
, , ,

an d whe n the s un of prosper i t y sa nk beh in d th e dar k

n i ght of s u ffer ing al l th i s ni ght b rood of e vi l awa k e n s
in to a ct ive l i fe .

H ow oft en aga in o n e l oo k s forw a r d to som e great

, ,

e v e n t th a t w i l l chan ge the whol e e n v i ro n me n t a nd

i n terest Of A p e rson a n tic i pat in g s uch a n
o n e s l i fe
’
.

e ven t loo k s forward and pla n s a n d cons i ders He .

a s k s h i m sel f wh at e ffect th i s w i ll prod uce upon h i s

character w i l l h e be better or worse for i t w i l l i t ma k e
, ,

h i m stro n ger or w e a k er w il l i t draw out the s pi r i t of

,
20 SEL F KN O W L ED G E AN D SELF D I SC I PL I NE
- -

t he change take pl ace tha n he fou n d that he n o longer

ne w the m an . H e was amazed to fi n d himself wholly
iffere nt from what he h a d i mag in ed himself to be
fau lts came t o l ight new v i rtues s pran g to h i s
,

defe n ce old temptat i o n s came to l i fe in the new so i l

, ,

and he fi nd s that the m ere change of e xternal things

s hows h i m to be alt o gether a d i ffere n t perso n from
what he had th o ught .

I t is o ne of the stra n ge powers in hu man n ature to

weave so closel y in to the texture of i ts l i fe th in gs that
are altogether extern al to i t that soo n i t fa i ls to separate
,

the perso n al s ource of th o ught and act i v i ty from the

sphere of i ts ac tion s . O n e gets q u i c k ly in to a mecha n
ical rou n d of life . O n e m eets wi th the same people ,

o ne g o es through the same routi n e of dut i es a n d the ,

interactio n of these exter n al th in gs day a fter day and

year after year produce e ffects that o n e can read i ly see ,

but i n course of t i me the outward th in gs are l ost s i ght

of as causes a n d the man judges
,
of h i m self and h i s
surr o u n d i ng s aon e
s . He h an ot
s , fo r i nsta n ce real i sed
,

that the c o nsta n t com pan i on s hip of o ne who i s full of

gen tle n e s s a n d love draws out o n h i s part a respo n se
of affecti o n a n d ge n t len ess wh i ch i s n ot developed at
 SELF KN O WLED G E
-
21

all in o ther departmen ts o f hi s life or in dealing with

other p e o ple ; yet becau se the s ur r o unding s of home
are mell o wed by influence s that draw out a sym pathe t ic
re s po n s e the man l oo ks up o n him s elf and i s c o n s idered
,

by o ther s a s gentle and kind hearted he -

h anever had
s

hi s h o me di s tu r be d by t hings that irritate him . The

external thing s have so far resp o nded t o the interi o r
taste s that in thi s re s pect at any r ate he i s wholly
ignorant o f what the effect o f a c o nstant jar betwee n
these w o uld be . A t la s t in the c o ur se
, of years the,

perfect adju s tment be tween t he o utwa rd s urro undings

and the inner sta t e is so c o mplete tha t the fac t o f their
making , so to s peak but a mechanical c o mbinati o n is
,

l ost s ight o f and t he ma n l oo ks Upon him self and his

, ,

enviro nment a s o ne and the self s ame thing he has -

,

swung so long with the m ovements o f the machinery

t hat he ha
s been unable t o detect where the m o vement

o f the machinery en d s and that of hi s o wn perso nality

begins . Then s uddenly thi s c o mbinati o n co mes to an
end he find s him s elf amid s t s ur ro undings di fferen t fr o m
,

th ose which he had been accu sto med to , and these

new ci rcum s tances act upon diffe rent element s in his
character which had n o t in the fo rmer s tate of things
22 SELF KN O WL E D G E A N D SE LF D I SC IP L I N E
- -

b een brought pro m in entl y forward a n d the result i s

, ,

the m an does n ot recogni se h i m self the effect , of the

chan ge baffl es al l h i s fo recasts all his resolut i ons

, . He
i s at loose ends e x tern al causes that us ed to prod uce
,

q uic k respo n se from wi th in h a ve c ease d to act and ,

the respo n se has conse q ue n tly c eased t o com e ; other

th i n gs that acted as barri ers to protect som e wea k n ess
or defect from reveali n g or develop i ng i tself ha ve been
re m oved an d th e effect
, of al l th i s i s m uch l ik e that of
remo vin g the metal from the mou l d be fore the coo l i ng
proc es s i s com pl e ted .

Thus i t happen s that some grea t chan g e ta king pl ce a

in m i dd le l i fe acts as a revelatio n of character to m an y
a p erso n revea ling dispos i tio n s defects habi ts
, , , , of which
they were who ll y u n consc i ous .

A gain I th i n k that n ot u n fre q ue n tly th e ve ry kn ow

,

l edge that ma n y do possess of the i r ow n ch racter a

b l i nds them to a n y deepe r kn owledge . There are in
most people s ome o ne or two more or l ess stro n gly
mar ked character i st i c s and Of course m ul t i tudes
, of

others n o less r ea l though n ot so cl ea rl y defi n ed

, .

N ow it ofte n happens that the m i n d i s so co n stantly

tak e n up w i th the O b servan ce of th ese more m ar k ed
 SELF KN O WLED G E
-
23

characteristic s that the se very subjects

i ntere s t and Of

study keep it fro m go ing deeper and analy s ing the

m o re subtle and delicate m o vements that are taking
place and having their way in the soul . I n deed thi s
is so meti mes the case t o so great a degree that while , I

the mind i s watching and tak i ng plea s ure in the acti o n ,

and ait may s eem de

s v elopmen t ,
of some well -
d e fi ne d

virtue it is utterly unc o n s ci o us

, of the quiet w o rking of

a brood o f petty vices a n d s narling pa s si o ns that a re

s teadily eating out the fo u n dati o ns of the ve ry vir t ue
upon which the attenti o n is fixed . There have been
m o ments when if the s e people had not bee n
, so blind ,

they might have felt the very ed ifice that they took fo r
granted w aso s s trong shake and tremble benea th the
,

assault of some temptati o n that an othing directly to

h d
do with it . The fo undati on s had begu n t o give way .

H idde n away ,
so to speak u ndergro u n d out o f s ight
, , ,

that hiss ing brood w aat work

s , and he who se so ul w a
s

the scene o f all thi s remai ned in co mplete unc o n s ci o u s

ness o f what wa s in progress within him . A t la s t the
w ork is c o mpleted the virtue i s undermined a n d fall s
, .

A nd then n o t unc o m m o nly a curious thing take s place

in the soul . The virtue that w aalm ost
s a n atural
 24 SELF KN O WLED G E AN D SELF D I SC IP L I N E
- -

ch aracte ris t i c h afi lled so much spa ce i n the thou g hts

s

a n d l i fe o f the soul that the m in d in st in ctively tu rn s

to loo k at the Ol d land m a r k a n d in a short t i me th is
,

v i rtue s i m ply tran spla n ts i tself from the moral life to

the i ma gi nat i on . The pe rson who pract i sed i t fo r so

4 lon g now beg i ns to d r ea m about it a nd eventually t o

, ,

i m agine that he practis es it . An d this hid eous and

yet by n o mea ns uncom mo n tr i ck which he h a s played
upon him self is th e outcome of be i n g content to rest
w i th a v e ry part i al an d sel f evident p iece of self kn ow
- -

led ge . H ad the perso n whose soul w athe scene

s of

th i s tr ag edy from the first fo rmed the ha b i t of sound

i ng the u n know n d e pths of loo kin g in to those parts
,

of h i s character wh i ch were h i dd e n from h i m such a ,

d i sa s ter n e ver could have happe ned .

The part i al kno wledge therefore that sat i sfi e s so

many is in itself a v ery ser i ous da n ger . I n some
ca s es the m i nd w i ll dwell as we have bee n co n sider
,

ing upo n s ome v i rtue wh i ch conceal s from i t a stead y

,

deter i orati o n in other d irectio n s . When the con scie n ce

is fo r a momen t awa k ened by a se n se of uneasin ess
and a feel i ng that there is danger i t i s lul led to rest ,

’
by a few m i nutes contemplation of the sol i d pro
 SELF KN O WLED G E
-
25

po rti o ns o f the vir t ue that fills the for efr o n t of the

so ul . O ne i s apt t o think fo r in s tance when alarm ed
, ,

it may be by the sense of the p o werle ss ness t o p r ay

and the c o nsci o u s ne s s o f a gr o wing separati o n from
“
G od A ft er all I can t be really falling away while I
,
’

' '‘

am so un s elfish o r s o patient . Thi s is t he p zece ’

de
'

a
r és zs t nce, thi s it i s t o which the mind in s tinc t ively
turn s in moment s o f u n certainty and this in fact , so

fi ll s t he h o riz on of the m o ral life that the eye s are

blinded t o the true c o ndi t i o n of a ffairs .

I n o ther case s it i s n o t a vi rtue but a s in which

blinds the soul t o fu r ther kn o wledge o f it s true state .

O ne g r ave s in, pr o bably s pringing fro m the natural

temperament , so abs o rbs the min d that it bec o me s
i ncapable o f perceivin g o n the o ne hand a steady
, ,

rallying o f the po wer s and a sti r and m o veme n t up

ward s thr o ughout the wh o le regi o n of the m o ral life ,

which o ught t o fil l it with h o pe a s the pre s age , of a

coming vict o ry ; or , o n the other an eve r s preading ,
-

deteri o ra t i o n a s pringing
, up all over the inner li fe of

the rank weed s o f neglect . The mind turn s alway s t o

the same p o int gauge s al l by that
, o ne s in ,
“it is no
wo rse than i t wa s the refo re , I am n o wo rs e ; it is no
26 SE L F KN O W L ED G E A N D S EL F D I SC IP L I N E
- -

better ,
therefor e I am no be tter B ut i t doe s n ot
perce ive how though the S in i tself seems stati o nary the
will i s gradually weak e ni ng i n all direct i o n s and l o sing
all pow e r to ho l d out aga i nst the pressure o f any strong
i ncl i nat io n or o n the o ther ha n d grad ually gr o wing in
, , ,

stre n gth a n d purpose . The k nowled ge o f that o n e s in

closes th e eyes to a n y further k n owl edge even th at , of

the ban eful an d deadly i n fl uence which i s spread i n g

from it th roughout ev e ry d epart men t of the moral l i fe .

There i s a certain appe a ra n ce of self knowl ed ge ar i s ing -

from the fact that as th e vi ct i m,

of th i s cond i t i o n of

th i n g s says he kn ows how ba d h e i s whereas there i s

, ,

n oth in g farther from the tru th . H e i s u n ab le to te l l

how b ad he i s e x cept in th i s o ne part i cul ar an d i n l l ,
a
e l se be n e i ther knows how bad or how good he i s or ,

whether he i s deter i orat in g or i m prov in g .

I f therefor e th ere i s t o be any sp i r i tual growth there ,

m ust be a gro wth in self kn ow l e d ge -

. W e can not mak e
a ny ser i ous a ttempt to co nq u e r our s in s t i ll we kno w
wh at the y are .

F i rst the n we m ust get

, ,
o ur m in ds clea r o n o n e po in t
wh i ch i s lik el y to be v ery m i slead i ng . S elf k n o w l edge
-
,

i n the sen se in wh i ch we use the w o rd i n the C hrist i an

28 S E L F KN O WLED G E AN D SE L F D I SC IPLI N E
- -

givi ng its ton e and col o ur to all a n d in a most ,

u n acco untable way modifying if , no t wh o l ly alter

i ng your c on cl us ions
, . That someth in g that to n e , ,
or

col o ur or whatever you may cal l i t i s p er sona

, l it
y ; ,

i t i s that wh i ch combines a n d blends a n d harmon

ise s al l the d i fferent p a rts of the charact e r bri n gi ng ,

i n t o work in g rel atio n s the most parado xi c a l eleme n ts .

Th e re is as m uch d i fference be tween the estim ate y u

o

form e d Of the m an by your a n al ys i s and that wh i ch

h as be e n the result of that half hour s in t e rv ie w as -
’

there i s betwee n a th in g that i s dead an d living . 'ou

sm i le ay
s ou th ink of the j udgm en t y ou had formed
of h i m before y o u —
had met h i m it was so true a n d
yet so utterl y false ; so l i m i ted so b i a s sed
, ,
so in ba t
—
moniouS it was l ik e a car i ca ture . An d y et as , y o u

co m pare i t w i th the true esti m a te wh i ch y o u ha v e n ow

m ade i t i s d ifli cul t to sa y where y o u we n t wro ng an d ,

st i l l mor e d iflicul t to d i scover how a few m i nutes ’

co nv ers a t i o n has so altered y our op in io n . I t was n ot

by a n y mea n s m erel y ow i n g to what he sa i d th o ugh ,

no w and aga in som e few word s see med t o sen d a shaft

of l i ght fr o m h i s v ery heart a n d r e ve a l it— b ut i t w as

no t th a t alo n e— it was that a n d a hund red other

 SELF KN O WLED G E
- 29

th ing s t oo . The wh o le person radiated out influence s

that interpreted him —al oo k a trick ,
of manner the,

expres s ion the t o ne, of voice—but wh o can tell what

—everything blended and harm o ni sed a number of

di ffe rent so metime s directly o pp os ite traits and

, , p ro

d uce d that ext ra o rdinary imp re s si o n which can be

pr o duced by per so nali ty al o ne . Y o u s tudied the man ,

so t o speak apart fr o m hi s perso n ality a n d it w a

, s like ,
,

trying to under st and a man s exp ressio n by the study ’

o f his skelet o n .

N ow it is not altogether indeed but to a certain

, ,

extent the same with the st udy

, o neself S elf I of .

knowledge is a far deeper and more co mprehen s ive

’
thing than self analys i s indeed -

, one m ight have a very

deep self kn owledge with little power of s elf a n alysis
-
-
.

There is that s ubtle thing the s el f that h ato be

s dealt
with which eludes all analys is . I may k no w vari o us
things abo ut mys elf I may to a certain exten t under
,

stand the wor k ing of my mind I may watch w i th

,

interest the conflicting elements struggling fo r the

m astery withi n me I may be intensely intr o specti ve
,

an d spend long peri o d s o f time i n a n alys ing and

docketing the litter which a day s work lea ves scattered ’
30 SE LF KN O W L ED G E AN D S E LF D I SC I PLI N E
- -

about my soul —an d y e t I may have n ever h i therto

come face to face wi th that i n most self wh i ch sets the
machinery I have bee n stud yi ng in moti on and wh i ch ,

ble n ds all the scattered fragme n ts of kn owled ge a bout

m y se lf tha t I have bee n able to br in g together .

I th i n k that this k in d of self k n owled ge li ke the

-
,

kn owled ge o n e ga i ns throu gh contact w i th another

perso n i s moral rather th an i ntel l ectual
, . D ou b tless
the i nte l lect has its wor k an d ofli ce in both cas es b ut ,

a s sure ly as one w i ll never atta in to a ny i n t ima te

person al kn owledge of a n othe r by the i nte l l ect alo ne ,

so surel y o n e w i ll n e v er attai n by it a lo n e to the kno w

l ed ge of o n eself . M uch th e refore of th e self e x am ina -

t i o n wh i ch ta ke s n ot u ncom mo n l y the form of an

in tellectu a l pursuit after certa in d i ml y de fi n ed char
at
c e ris tics wh i ch e ver see k to e sca pe our scrut iny or ,

of a stre n uous e ffort to d i senta ng le motive s an d a i ms

as closel y in terwov en as a chem i c al com bin at i o n
much of such se lf ex am in at ion fa i ls to g i v e the results
-

whi ch th e t i me a n d la bour a n d ea rnestness ex pend ed

up on i t d e se rv e . Th e in most s e lf wraps i tself rou n d ,

li ke the s i l k worm in i ts cocoo n w i th the outco me

-

, of

its in dustry an d act ivi ty and th rou g h th i s proc ess

,
of
 SELF KN O WL ED G E
-
31

search w e are but un r avelling the sil k thread not ge t ,

t ing to kn o w the living centre from which it was spun

A nd h ow then are we t o get beneath s u rface th e

to reach t o the self ' H o w a re o ur S elf examinati o n s -

to reach any deepe r than s elf a n alysi s ' I t i s easy t o

-

d ifl ic ul ty c o ns c o us of, how
‘

j
state the which all are but
is it to be met '
I wo uld s uggest on e or two lines of thought which ,

if fo ll o wed o ut, will I thin k at any rate put o ne some

what in the way o f self knowledge -
.

I believe that there are few people who have no t at

one time o r another in their lives been startled by the

power o f s elf revelati on that c o mes to them thro ugh

-

other pe o ple . I do n ot mea n the j udgment s o f o ther s

passed upon them at any rate , no t the sp o ken judg
ment s nay
, ,
not even the S ile n t unspoken j udgments
c o ming fro m look or manner which are often more,

s evere than th o se wh i ch are uttered in the ster n e s t

language . I d o not mean thi s . I mean the fla s h of

ligh t which Often pierce s through a den s e fog of self

decepti on o r of misunderstan ding of o neself merely ,

fro m the prese n ce of another . There are few o f us

I think who cannot s a

y t
o some o ne
“
' 'u o have
 SELF KN O WLED G E AN D SELF D I SC IPLI N E
- -

bee n the l i ght of my l i fe “I n th y l ight I have

see n l i ght .
'
Y o ur life h abee
s n the l ight Of my
soul .

S urel y i t i s So . 'o u have com e for a mome n t in to

th e pres en ce of o n e whose l i fe i s a sile n t b ut most
eloq u en t reb u k e of the i n most to ne and te mper of

your o wn l i fe ; an d as you stan d w i th in th e radia n ce

of such a prese n ce you fee l a t o n ce what y o u ought
to be what , y o u m i ght be an d wh a t you ha v e fai led
,

to b e . Ha d you bee n to l d wh at n ow you see , y o u

would n ot have be l i eved i t n ay , , you would have pro

tested w i th ho n est in d i gn at i o n that the cr i t i c i s m w a s
m ost u n fa i r but sta n d ing th e re in th e pr e se n ce of o n e
,

who re fl ects i n a rem ar k able way thos e v irtu e s in

—
which yo u spec ial ly fa i l your character i stic failur es
hidden as they are from y ou r ow n ey e s —you see a n d
j u d ge y ourself S uch i s the mysterious power of
.

'

perso n al life . I n lzzs com plete n ess you see your ow n

in com pleteness in ,
iris success y our ow n fa i l ure . A
pe rso n —in al l the stra nge attract i ven ess of character
comes b efore you the i n carn at io n of forg otte n i d ea ls
,

and of u n realis e d amb i t io n s ,

smoth e red and st ifl ed
u n der a ru bbi sh he ap of worl dl in ess s elfi sh ness sloth , , ,
 SELF KN O WLED G E
-
33

ad
n t he living image o f what y o u pe rhaps o nce
dreamed yo u might be— pierce s thr o ugh all that o ver
lies and weighs up o n t he so ul and call s fo rth a faint
reflecti o n in it s mirr o r . I n s eeing what y o u m ight
have been y o u see what y o u are .

F o r in s tance there i s one wh o is living a life

, of

utter selfi s hne ss never deny i ng a fancy

, or a de s ire ,

and c o mpl a i n ing about every little unpleasantne ss that

c o me s as s uch thing s mu s t c o me into the m os t s hel
, ,

te red life . S uch a pe r s o n i s br o ught by chance int o

t he presence of one wh o se life is a pr o longed act of

phys ical s u ffering com bined with cea s eless w o rk fo r

o ther s The s e tw o live s are br o ught in to c o ntac t
.
.

N o wo rd o f j udgme n t is s p o ken — but one o f t h o se

two leave s the p re s ence o f the o t her s elf revealed and -

s elf c o ndem ned The shabby and ear t h st ained reality

-
. -

s tands face to face wi t h the ideal fo ught fo r and a t

ta ine d and i n the light o f that pre s ence it s ees l ight

, .

N o w such experiences real a n d m o st s ea r ching as

, ,

t hey are a re bu t hint s pointing u s to a m ore per fect

, ,

method st ill by which t o a t tain s elf kn o wledge -

.

The m o re perfect the life th at cr oss es o ur path t he

clearer and more penetrating the light that it al l un

3
34 SE L F KN O WL ED GE AN D SELF D I SC I PL I NE
- -

co n sc io usly se nds fl ood in g o ur souls . I s i t no t po ss ible

the n t o br i ng ourselves in to th e prese n ce of o ne wh o
i s a b s ol utely perfect ' S urely we ca n . An d al l th e
li ght that oth e r l ives shed upo n us are but fai n t
gl i m mers compared w i th that wh i ch fl ow s from the
P rese n ce of J esus C hr i st .
“H i s L i fe i s the L i ght of
m en .
' “I n H i s L igh t sha l l w e s ee lig ht '
in all its

ful n ess .

O ur se l f ex ami n at i o n s dete r i orate Often I th ink in t o

-

a n i n t e rest i n g and Ofte n u ni llumin at i ng p ie ce of sel f

a n al ys i s be ca us e i t i s so to speak conducted i n the dar k
, , .

I t shou l d b e do ne in the P res en ce of O n e who rea l i s e s

al l o ur n oblest ofte n our forgotte n i deal s
, ,
. Our s e lf
e x am inat i on i s n ot an abstra ct th in g it should be the ,

com pa ri so n of ourse lves wi th the m ost perfect and at ,

th e sam e time most st i m ulat ing stand a rd . Wha t a d i f

fe re nt th ing i t is to r i se from o ur self e xa m ina t i o n w i th
-

the k now l ed ge that o ur pray ers a re poor a n d co l d a n d

fee ble b ut th at w e cann ot he l p i t wh i ch m ay be
, ,

pe rfect ly true an d w i th the kno w l edge ga in ed from

,

the compar i so n Of o ur praye rs in the i r cold n ess with

th e prayer of ou r L ord in H i s ago ny ,
or the cry ,
My
'
God , M y G od wh y h ast Thou forsa k en Me
, . I n th i s
36 SE L F KN O WLED G E
-
AN D SELF D I SC I PLI N E
-

i t i s far more i t is again a sp i ri tual e x pe r i e n ce

, . In
pres e n ce of th at un ru ffl e d cal m of that u nfail i ng lo ve
, ,

o ne s ee s lf
ones ea n d i s sel f co n demned O ne
-
gets a .

mom e n t s gl i m p s e of a n ature all sore a n d bitter a nd

’

on i ts defe n ce again st m e n who a re no t loved of a n

,

i n n er l i fe o f i rritatio n a n d d i sturban ce where sel f re i gn s

an d all th in gs are j udged b y the standard of o n e s o w n ’

persona l taste . The L ight from the P rese n ce o f o ur

Lord is that of wh i ch S im eo n spo k e , This chi ld i s set

'
that out of ma n y hearts thou g hts m ay be revealed ,

a n d of wh i ch the P salm i st spoke whe n he sa i d ,

Wher e
w i thal sh al l a young m an clean se h is ways e ven by ,

'
rul i n g h i m sel f after Thy W ord ,
that W ord wh i ch too k
F le s h to be our e x am ple .

Therefore if we would atta i n to a n y tru e self kn ow -

led ge l et
,
our sel f exam inations be cond ucted in the
-

P res en ce of o ur L ord with a n ever deepeni ng k n ow

,
-

l edge O f H i s P e rso n al L i fe . S uch exam i nations how ,

ever poor an d low the li fe that i s revealed by the m ,

wi ll not be discouragin g but w i ll be fo u n d to be at

,

on ce hum b l in g an d s t i mulati n g . H e killeth and H e

'
m ak eth al i ve H e br i ngeth
,
l ow and H e lifteth up .

I n that wo n drous P re s en c e there can be n o l urk i n g

 SELF KN O WLED G E
-
37

remnant Of pride s till le s s of h o pele ss ne ss

,
. The reve .

lati o n quicken s h o pe and s timulate s acti o n .

B ut o nce m o re . The great method o f gaini ng any

knowledge fro m N atu r e i s by experiment . The
s tuden ts of N ature n o l o nger s it at home and sp ecu

late they g o o ut and questi o n her

, . In a very true
s ense t he s ame may be said of the m o ral life . W e are
put here Upon ear th ,
so t o s peak t o be que s ti o ned
, .

A nd the answer that God listen s fo r i s not the an s wer ,

of the lips but o f action Th is is the true mean ing of .

temptati o n E ach temptati o n is a que s ti o n put t o the

.

so ul “W hat kind of a being areo u do y o u love

.
y ,

G o d o r the fo ll o wing o f y o ur o wn in clinati o ns '

,
'

N ow as G o d perm it s temptati o n as a mea ns by

,

which we reveal o urselves to be on H i s side or again s t

H im we cann o t d o be t ter than res o rt to so mewhat
, Of

the s ame me t h o d to gai n se lf kn o wledge -

.

I f yo u w o uld attain to an y real self knowledge there -

fo re d o n ot be co ntent with speculati on

, at
s o what you
may be, o r what under certai n circum s tance s you m ight
be . Tes t yo urself fi nd out what you are by
, e x p e ri

men t D o a
s y o u w o uld d o if you would gain any fr esh
.

kn owledge o f N ature ques tion yourself by action, .

38 SELF KN O WLE D GE AN D SE L F D I SC IPLI NE
- -

F or in stan ce , y o u ha ve a general and in de fini te be

l ief that y ou are n ot unchari table or sharp ton gu ed -

or d i spos e d to goss i p . I n y o ur s el f e x am in at i o n
-
yo u
do n ot fin d any sharp rebu k e o f c o nscience i n such
matters . B ut do no t be con te n t w i th that , p ut yourse l f
t i m e after t i m e through the d ay to the test of ex
p e r i

m en t a n d watch for th e a nswer g ive n y o u by fa cts .

Resolve for in sta n ce i n the morning to mort i fy yo ur

, ,

self i n speech s o ma ny t i mes ha l f a do ze n or a doz en , ,

t i mes i n the d ay . I th ink the r e su l t of a few d ay s ’

effort to k e ep such a r e sol ut i o n w i ll be n o sm a ll sur

pri se to y ou of how m uch yo u fail , a n d how unmo rti

fi ed y ou a re w i th y our to n gue ; ther e i s n oth i n g e as i er

tha n to plac e oursel ve s in i dea l st a t e s of m in d — there
i s n o m or e rude aw akening t han the facts which resu l t
from e x pe ri m en t . T h e fi rst q uest i o n p ut to N ature
in th e form of e x per i me n t h as exploded m an y a
’
ph i losopher s dream an d o n e d ay s ex per i me n t in
’

certain u n e x plored r eg i o n s of th e mora l l i fe h as re

s ul ted in a rude but hea l thy a wa k e ni n g from mi st aken

d reams a bout o n eself .

O r aga in . You say a n d y o u be li e v e that yo u a re

n ot really s e lf in du l ge n t that y ou ta ke y our food an d
-
,
 SELF KN O WLED G E -

39

s leep fo r the sake o f heal t h not fo r the plea s ure they ,

affo rd in themselves W ell try thi s t heo ry abou t

.
,

y o urself te s t it by experiment
,
. Res o lve to practise
so many acts o f mo rtifi ca
tio n i n those matters of food
which in no way a ffect the health but merel y the
palate or arrange , fo r yourself the full measure of ti me
t hat your heal th requ ires fo r sleep a n d the n rise ,

pro mptly to the m o ment put these things to a few ,

’
days te s t and see i f y o ur theory about your ind iffe r

ence in matter s of s elf indulgence be correct -

.

The answe rs that such experimen ts give bri n g with

them the c on victi o n o f truth and are o ften like rifts in
the cl o uds that befo g us, enabling us to get a true
e st imate o f o ur st rength and weak n ess . I n the light ,

of s uch experie n ce s s el f exam inati on becomes more -

seri o us and m o re real we find after a few months ,

that its character has changed in an unacc o untable

way and that the best way i n which the chan ge can
,

be described is by saying that the sphere of self e x

-

aminati o n seem s to be transferred from the study of

details t o the knowledge o f a pers o n . We are n o ,

doubt exam ining the details

, of daily l i fe but they ’
,

are not mere i solated or d ry fa cts we see them ,

40 SELF KN O WLED G E A N D SELF D I SC IP L I N E
- -

em an ati n g fr o m a l i ving perso n who m w e ap p ear

alm o st to have d isc ov ered and i t i s the facts see n in
,

the l ight of this personal l i fe that chan ges the i r whole

character . To use a com pari s o n that i s appl i cable
w i th i n certain l i m its it i s li k e on e watchi n g the
,

act ion and movem e n ts of bod ies under th e power of

grav i tat io n before the law was d iscovered such a ,

pe rso n wou l d s ee a m ult i tude Of d i ffere n t acts i solat ed

ad
n d i scon nected mo v ed in a m a n ner that s ee m ed
more or less orderly but w i thout m ea nin g a n d without
,

co nn ecti o n . a
Th en w e m ay i m gine the gr ea t d i s
covere r in the m om en t of h i s d i sco ve ry loo king
,

w i th kin d l i n g ey e s an d be a t i n g heart upon the sam e

phenome n a W herever h e loo k s a l l thi n g s ar e u n d e r
the sam e l aw . A n apple fal l in g fro m a tre e i s l ik e
a bea m of light th rough a sphere ever y wh e re cra c king
an d rent w i th fiss ures a n d S how i n g the whol e in ter i or
i n a blaz e of l i gh t B efor e h e saw eff ects n ow he sees
,

e ffects i n th e light of the ir cause .

’
S o i t i s w i th o nese l f the surface of o n e s l i fe gets
,

somehow bro k e n through a n d we see

,
the th robb i n g
puls a t i o n of th a t m yst e r i ous sou rc e Of ac ti o n —the
self .
 SELF KN O WLED G E
-

41

SO may we per s evere in such ways as we have

,

bee n considering o r in any o f th o se manifo l d ways

,

in which God is wont t o teach those who are i n

earnest determined that we will n o t re s t till we have
,

penetrated thro ugh the many chamber s and corrid o r s ,

thr o nged with tho s e strange fo rms that hurry hither

and thi t her bringing new s fr o m with o ut or carrying
o ut orders fr o m wi t hin fi lling all with the no i s e and
,

tumult of their activity till we have fo rced o ur way

,

thro ugh a ll thi s and entered int o the pre s ence chamber
a n d lifted the veil and seen o urselves face to face
.
 T H E P R I N C I P L E O F S E LF D I S C I PL I N E -
.

W H A T EVE R we may be able to learn from the study

o f N atu re whether o f art
,
or scie n ce all th a t we know
,

o f g oo d and evil and o f t he great moral struggle we

, ,

kno w th ro ugh o ur o wn nature alone S o i mbued are .

o ur mind s with m o ral ideas that we s ee m to s ee them

reflected in the w o rld o f N ature but it is on ly th a t
,

extraordinary re s p o nsiveness wi t h which s he always

meet s man . I t i s a strange thing when we come
t o analy s e it t ha t
,
so m uch light and shade , so many
l i nes and curves so mu ch ina n imate matter S h o uld
, ,

be able i n such an ext ra ord i na

ry w y at o reflect th e
mind of man tha t we even t r ansfer
, to it o ur o w n
m oral idea s and str uggles . W h o has n ot felt that
no t onl y can the s kies a n d the earth and the winds
rej o ice wi t h us i n o ur j oy s and so rr o w with our
s or r o w s but that they ech o o ur st o rmy pas s io n s and
, ,

reflect o ur wrath and rebelli o n and cruelty an d melt ,

wi th u s int o tear s of penite n ce and sing with us our

46 SE LF KN O WLE D G E AN D SE L F D I SC I PLI N E
- -

An d yet all t hat we k no w of th e moral l i fe we

kn ow through o ur o wn nature alo n e all e lse
, is but
the re flectio n of what passes in the soul of ma n the ,

centra l a n d ruli ng figure upo n earth .

W e o n ly kn ow of s in as h uman sin, a n d w e o n ly
k now of good ness a n d v i rtue as s ee n throu gh o ur own
n ature . W he n w e think of the g ood ne ss an d l o v e
of God we th ink of these a ttri butes asee n
s in an d
sh o w n through th e S acred H u ma ni ty of J e sus C hri st .

W h en w e th ink of d i a bol i cal w i c k ed nes s i t i s o n ly ,

h um an w i cked n ess en l arged an d in te n s ifie d that w e

ca n i m ag ine . M an sta n ds m id w ay be twe en the s een
a n d u n seen acte d u p o n by the powe rs of g ood an d
,

e vi l i n fl ue n ced an d swaye d by
,
the m, ad n the se n s i
t ive i n stru m e n t th rough w hi ch th ey are re vealed .

B ut here U po n th i s ea rth n o kn owledg e of a ny

moral kin d ca n com e to us sa v e throu g h o ur ow n
n atu re . I f i t i s to co me h e r e to man i t m ust e n te r
through m an s na ture i t c a n com e throu g h n o other
’

d oor i t i s o nl y a s uttered a n d ex pre s sed in t e rms of

,

h um an n atur e that hu m a n bein gs c an u n d e rst an d i t .

T h e re may be form s of w i c k edn ess tha t the ev i l

sp i ri ts com m i t whi c h hu m an na ture i s in cap able of an d
 T HE P RI NC I PLE O F SELF D I SC I PL I NE
-

47

con sequently k n ows n o th i ng about ; if man cann o t

c o mm it these si n s how are they t o bec o me kn own
,

here am o ng s t men ' I kn o w the huma n s truggle ,

the human failure a n d vict o ry ; I can enter w i th o ut

d i ffi culty int o sympathy with the man wh os e temp
a
t tio ns are very different fr o m my own ; any evil or

any go od that has ever been d o ne or is capable of

being d o ne by man I can understa n d it s highe s t ,

reaches i ts l o west dep t h s

, . I am m oved to self
c o ndemnation and t o e ffo rt by the deeds of men
i n finitely above me and I can feel the h o rrible fas
,

c in aon o f
ti the wickednes s o f me n far worse than I ;
but wi th human nature my k n owledge ends . The
whole moral world i s to me the w o rld of men . As I
look within I kn o w i n deed full well that I st nd a
amon gst P o we rs and Beings th at are no t human ,

but I on l y kn o w th em athey act upon

s my heart and
my mind and i nterpret themselves in terms
,
of my
own nature .

An d who ca n doubt that this na ture of ours i s

a s capable of revealing e v il a
s good I n deed there .

are those w ho assure us that we k no w more a bout

evi l than g ood . Certa i nl y the g r ea t heights of the
4 8 SE LF KN O WLED GE AN D SELF D I SC IP L I N E
- -

spir i tual life are kn ow n to b ut a few , b ut I th ink

that the utm o st depths of w i c ked ness are k now n
pe rhaps to fewer . A t a n y rate we ca nno t de n y that
alon g side of the wo n derful re velati on s of good ness
and v i rtue which have bee n made kn own thr o ugh men
a n d w o men there has always been th e d ar k sh a dow
,

of s in . O ur nature has show n us w hat s in i s an d

,

h a s m a n ifes ted a h i deous p o w er o f adapt i n g i ts e l f

a s the in st ru men t of ev il . I t ca n reveal to us th e
perfect i o n of vi rtue or of v i ce as i t seems w i th eq u al, ,

fac i l i ty . I c athin k of people

n through whom I have
s een sh ine th e vi rtue of spotless pur i ty of perfect ,

s e lf s
-
aifi
cr ce , of u nclouded s in cer i t y a n d truthfu lnes s ,

a n d I hav e see n in them the r a diant beauty of wh i ch

o ur n ature i s capabl e . B ut I kn o w people also who
have show n me to what depths of d eg ra d at i o n huma n
n ature can si nk .

’
I f the n man s n ature i s eq ual l y capable of good
and evi l ,
i f th e sam e hum an nature wh i ch shi nes
w i th hol i ness in o ur L ord ca n become the prey of
every e v il de s i re an d be possess ed by a legi on of

ev i l spi r i ts i f i t can ta k e d el i ght in al l that is holy

,

and pu re an d of g ood re po rt a n d be tr n s port ed a

 T HE P RI NC I PLE O F SELF D I SC I PL I NE -

49

by the l ove o f G o d and kindled with the des ire fo r

all that i s n oble s t and be s t ,
and if it is eq ually
capable o f turn ing away fro m God and revelling
a
in all that i s w o r s t a n d b sest if it i s capable , of

being in dwelt by t he Ho ly S pirit o r o f being p o s

se ssed by the devil the que s ti o n arises what i s this

,

evil which men c o mmit so ea s ily ' Is t here in o ur

nature so mw il thi ng p gd
r uce

evil d esjrw d evil M

a
C ould we if we t o ok
gfij q pfi f ,

man t o pieces fi nd within him that which is the

,

so u rce o f evil ' If men are to become holy are

.

they to be instructed to de s troy some t hing i n them

s elves wh ich when they have destroyed they will
, ,

be able to bec o me goo d ' O r if thi s s eem s to o ,

material a V iew o f evil a re there in ma n certai n

,

po wers o r fo rces which make fo r evil and certai n

others which make fo r go o d ; and shall we say that
a bad man is on e w ho h adevel oped
s the fo rces of

evil withi n him self an d a go o d m an is

, on e wh o has
destr oyed all the s e and devel o ped the fo rces a n d
p owers which make fo r good ' D oes a man feel as
he gr o ws in h o line s s that he has gradually kill ed
out certain power s that were a
pp a tl y ai n tegral
r en
'

n
5 0 SELF KN O WLED G E AN D SELF D I SC IPLI NE
- -

part of h i mself a n d that he has de vel ope d cer t ain

,

others ; that the inne r co n fl i ct has been o ne i n which

o ne part of hi mself w aarrayed
s ag ai nst the other ,

and that the v i ctory of good over ev i l h abeen

s the
victory of the higher powers by the k i ll i ng o ut of

the lower ,
a n d that co n seq ue n tly the tr iu m ph of
good ov er e vi l has been purch ased by a ce rtain loss ,
o

athe
s v i ctory of o n e army over a n ot he r i s w on by
the d eath of m an y a sold i er '
I t has seem ed to som e as i f i t were so . There ar e
those who will tell y o u that there i s a cert ain tame
n ess a bout good people a l a c k of fire a n d force a n d
,

en ergy which i s to be fo und in men who a re not good

,

th a t the strongest m e n are n ot the men wh o are over

careful a bou t the su bd ual of pr i de a n d tem per a nd
am b ition a n d pass i on . They i nsist that s uch vi rtu e s ,

for i n s ta n ce ,
aare
s taught i n the B eati tu de s an d are
essen ti al ly C hristian — P overty of sp i r i t ,
Mourning ,

M ee k n ess — are l a ck in g in v i rility and that there i s a n ,

element of wea k ness in the ideal C hrist i a n ch aracter

a s compared with th a t of the m a n of the wor l d . An d
i t would b e said no doubt that the reas o n of th i s i s
, ,

tha t th e vi ctory over e vi l a n d the tr i umph of these

 52 SELF KN O W L E D G E A N D SELF D I SC I PL I NE
- -

the y wer e n ot wea ken ed or e m asc ulated . Who woul d

ha ve ca red to read the i r h i story i f they had n ot been
co nve rted who, on read in g th eir h i story does , no t feel
that the i r l i v es after th ei r co nve rsion were the l i ves of

those who ha
d “om e c to them sel ves ,
'
that they w ere
the n their rea l selves that somehow they got the power
,

of se lf e x press i on in the fullest a n d h i gh e st se n se 'They

-

l ost n othi n g de s troyed n othin g

, , but w e re in ful l p os

se ssion of al l the i r powers . There w amuchs i n th e

M ag dalen e which she had n ever used perhaps n ever ,

dream ed of till sh e ca me to
, our L ord ; H e revealed
' to h e r the secre t of true s e lf~d e vel o m nt wh i ch i s
p e
-

an oth e r wor d for sa n ct i t y ; a n d she fou n d under H i s

gu i d an ce tha t ev erythin g in her had he n ceforth to be
used an d used in a full er a n d ri cher way tha n
,
she ha d
ever i magin ed possi bl e be fore . I t w as i n n o n arrow
schoo l of se lf li mi tati on in n o morbid school of fal se
-
,

a sce t i cism that this poor si n ner was educated in the

,

pri nc i ples of sa n ct i ty , but in the large a n d merc i fu l

school of H i m who has been e v er S i n ce th e hope of
the hopeless th e frien d of pu b l i ca n s a n d s in ners who
, ,

kn ows ful l well tha t what men n eed i s n ot to crush a n d

ki ll th ei r powers ,
but to fi nd the i r true use a n d to use
 TH E P R I NC I PLE OF SELF D I SC I PL I NE
-

53

them that holines s is not t he empty i ng o f life but the ,

filling ; that despair h awrapped

s its dark cl o ud round
man y a s oul because it fo u n d itself in possess io n of
powers that it abu s ed a n d could no t destr o y and did
not kn ow how t o use and ,
w ho taught them the gr eat
a n d i n s piri ng doctrine ,
“I am n o t c o me to destr o y but
to fulfil
N o if t here be a lack o f stre ngth
, or virility i n good
people it , is not because they are go od but becaus e ,

the i r g oodne s s i s imperfect o f a spu ri o us kind I n

,
or .

prop o rtion a s a man is really g oo d he will be strong .

W e o ften forget that the A po s tle of L o ve who i s

, so

frequently represented in art aal m ost e ffeminate

s ,
wa s
“
in fact the S o n o f Thunder '
The gentles t of the
sain ts will be fo u n d to be really a st ro nger man than
many a o ne n o t a saint wh o has gained a character fo r
st ren gth . Ho ly pe o ple o ften s urpri s e us by s h o wing
a c ourage and firm nes s we did n o t give them credit
fo r . The weaknes s with which they are credi ted
arises from their view of life that they do n o t care t o '
,

make a stand or to fight many t hings that o r dinary i

for

pe ople se t a high value upon because they do n o t

,

thi nk the m w o rth it .

 54 SEL F K N O WLED GE A N D S E LF D I SC I P LI N E
- -

Fo r the d i fferen ce between good ness an d bad ne ss

d oes n ot c onsist i n the presen ce or abse n ce the pre ,

servat i o n or destruct i o n of an yth in g w i th in , us wh i ch

i s e vil ,
but i n the right or wro n g use of powers i n
them sel ves good . S in i s the m i suse of powers wh i ch
God h as g i ve n us , the use of them for e n ds fo r wh i ch
they were n eve r inte n ded . I t is ath o ugh
s a sold i e r
too k the sword wh i ch he w as g i ven to defe n d h i s
c ountry an d used i t i n the cause of her e ne mies .

E very power every faculty every gi ft of

, ,
o ur n atu re
w ag i ven us
s for good . Th e y were g i ve n us for the
se rv i ce of G od a n d ,
a capable of being
re used in H i s
servi ce . We ta k e th ese God g i ven powers and -
use

them for a n u n worth y en d an d we s in , . T he hea rt with

w hich I can ri s e up in to th e closest un i o n w i th God I
j
can use in lo vin g wha t G od m ost hat es . The heart of
a
the gre test sinner i s the sa me fac ul ty a n d i s ca pa bl e o f
the s am e acts athes heart of the greatest sain t . It is
n ot the heart i tsel f wh i ch i s ev il . The most degra ded
an d vi c i ous of me n have the same d i v i ne power of love
i
athe h ol i est The d i ffe e nce is that one has set hi
s . r s

laff ti o n a n obje t u n worthy f them th e other has

ec ons c o

ma
,

tu rn d to H im who ha
e d e o ur h ea rt for H i m se lf
s s .
 T HE P R I NC I P LE O F SELF D I SC I PL I NE -
55

S o again i t i s the same will with which I

, ,
C hoose
right wh i ch I can u s e in ch o osing wrong . The will is
good whatever I u s e it fo r . I vi o late my wh ole nature
an d weaken the will in ch oos ing evil . I act acc ording
t o my n a
ture and my will grows str o nger and ever
,

m o re reliable aI s ch oos e good . The will t hat h a

s

been most enslaved by the c o n stan t ch oice of all t hat

is base and vile and which seem s incapable o f making
,

one good ch oice even s uch a will is in i ts elf g ood ;

, ,

the ev il lie s n o t i n the will but in the o bj ects upon

which it exerci s e s it s ch o ice it i s the abuse of a ,

great and n o ble power . Y o u hav e not to de s tro y ,

i t or rid it o f anything inhe r ent in it t o bec o me

good s till le s s t o lay it aside unu sed but ra ther to
, ,

use it weakened and debas ed a

, s it is i n the ene rget ic ,

ch oice o f g ood .

Thus we might take on e after another o f th o se

po wers which have been t he cau s e of the greatest S in ,

and see h o w tho ugh, the in st rument s o f s in they are ,

i n themselve s good and in the use o f them the s aints

, .

became s aints .

A ugu s tine did not lay aside his great intellectual

gi fts whe n he gave u p h is Mani ch a
e n error s a a
nd
56 S EL F KN O W LE D G E AN D SELF D I SC I P L I N E
-
-

be ca me th e serva n t of C hr i st we s ee rather th e em an
,

c ip a
ti on of h i s in tel lect . Th e Truth m ade h i m free .

H i s in te l l ect a p p arently got a ne w ex pan s i on wh en

he tu rn ed it to the Truth . I t was athough a great
s

power wh i ch h a d bee n cr a m ped an d d i stort ed and

was nev er a bl e to use i tsel f t o th e full was at l ast set
,

free to e x erc i se i t s elf upo n ob j ects worthy of it .

I t i s n ec e ssary to be q u i te clear o n th i s po in t for ,

u po n i t w ill depe nd o ur who l e vi ew of the re formati o n

of l i fe a n d ch ar a cter . I f y ou are strugg lin g to destroy
the ev i l th at you bel iev e to b e in yo u i t i s i n de e d a ,

hope less t as k a n d , y o u are co n dem n ed to fa ilure at

the s tart . I f on the other hand you re al i s e that the
, ,

cha n ge from a l i fe of s in to a l i fe of hol ine ss i s but a

chan ge in the o bje c ts u po n which y o u ex e rc i se the
powers wh i ch G od h as gi ve n y o u, y ou w i ll feel that i t
i s by n o m ean s hope less—o n the contrary that i t i s ,

pr e em in e n tly re asonable
-
. T her e i s i n fin i te i nsp i ra
t i o n in the thought th at y o u are s tr ivi ng to use your
powers for the very purpose for wh i ch they were
created . I f you k now that your h e art w acreated
s

to l ov e G od ther e m ay be great d i ffi cult i es in tra i n

,

ing i t to tu rn a way from unw liy p bjec ts , but

rt
o y o u
 TH E P RI NC I P LE OF SELF D I SC I PL I NE
-
57

ca n not d o ubt that it c alove

n o nly strive l o ng
God ;
enough therefore and yo u mu s t succeed
,
.

There a re n o t a few I think wh o if they c o u ld

, , ,

reali s e thi s w ould feel that it i s j ust what they n eed

,

t o give a s tim ul us and in s pirati o n t o their wh o le life .

T o them mor tifi ca

tio n means death n o t life , . They
are s triving t o k il l what wil l n o t be kil led . I n their
hearts they feel that the s pi r itual l i fe is ra ther an
empty life ; many things that they u s ed to d o they
feel that they must not d o but t hey fi nd n o thi ng el s e
,

to fill the place o f what they have given up . Their

rea son tells t hem that mere repre ss i o n is no t life .

Yet in t he pa s t they fou n d so m uch sin mixed up

with m o st of what t hey did t hat t he o nly alterna
,

tive s eem s not t o d o and

,
o ne thing aft er an o ther
h ab
s e en given up . S tudy y o ur s elf exam ine the,

s tructure o f yo ur being and o ne thing will impress

,

—
yo u every faculty of your m ind eve ry power every , ,

member of your b o dy was made fo r acti o n

, The .

body is the in st rumen t o f the mind s acti o n the ’

s ense s are the chann el s through which i t is fed The .

eye was made to l oo k t o see to gaze upon things

, ,

outside . I f i n pen itence for si n s which they have com

5 8 SE L F KN O WLED G E A N D S E L F D I SC I PL I NE
- -

mitted a m a n closes his eyes a n d wil l n ot loo k Upon

’
the fair sc enes a nd s i ghts of G o d s creat ion he s hou ld ,

kn ow that th i s i s only tem porary and a s an act of

pe n i tence and d i sc i pline that he m ay ga in control

, ,

a n d b ri n g them fr o m wa n der i n g a n d wanton ness to

use them better a n d with true fre ed om in the servi ce
of the soul . The servan t has assu med too m uch in

depe n de n ce na y has begun to rul e h is m aster an d

, , ,

he m ust be taught h i s plac e . S o with e very thi n g .

T h e ha n d was made for act io n th e mind to th ink , ,

the w i ll to choose th e h e art to l o v e

,
. The to n gu e
was m ade for spe ech n ot s i le n ce ,
. I f i t h a s bee n
used for evi l i t m ust be trai n ed a n d disc i p l i n ed that
,

i t m ay be us ed for g ood . Ma n y a t i me in deed whe n

, ,

i t fa i n wou l d spe ak i t has to be forc e d to k eep s i le n c e .

W h y 'no t merely that i t m ay s i mpl y become an i d le

an d us el es s mem ber of th e household of the sou l b ut ,

that i t ma
y become what i t was i nte n ded to be the ,

in str u ment of the soul s utte ra n ce in the se rvi ce of

’

Mort ifi cat i o n th e refore i s n ot a n e n d in itself i t i s

, , ,

but a m ean s to a n e n d a n d th e e n d i s the truest a n d

ae
,

Ti s life, n ot
’

ful l es t us e of eve ryt hin g that w e h v

 60 SELF KN O WLED GE AN D SELF D I SC IPLI N E
- -

chatter fi n d mom e n ts whe n they c an mak e a m en ds

,

a n d heal by l ovin g words those they ha ve wou n d ed

in the past or s pe a k w i th the b ur ni ng e loq uence of
,

s tron g co nvi cti o n for the fai th they have o n c e blas

he med The ha n d s th at h av e d o n e ev i l deed s a n d
p .

su ff ered u n der the d i sc i pl i n e of r es trai n t fin d mom e nts

when the y are used in th e s e rvi c e of kin d nes s an d
ch a rit y a n d fi l l th e heart w i th a j o y th a t was worth
wa i ti n g for . A nd th en th e pe n itent soul cr i es out ' I
,
kn ow n ow that al l these g i fts of God are g oo d a n d
were m ad e for use , n ot m ere ly fo r r ep r essio n . I am
bri n g in g these wa n derers b ac k in to th e true way of
l ife these re bel se rv a n ts to be my he l pers in the
,

serv i ce of God .

This I th ink i s what S t P aul m ean s wh en h e sa ys

, ,
.
,

A s ye h a ve y i e l ded y our mem bers t o serve un

c lea n ness a n d ini qu i ty u n to i n i qu i ty ; so n ow y ie ld

,

your mem be rs to se rve just i ce u n to a a

s nc tifi c
ti on

An d again ,
Le t no t s in therefore re i gn in yo ur m o rtal
bo dy neith e r yie l d ye your mem be rs as i ns trume n ts
,

ofi n i qu i ty u n to s in ' but present yo urselves u nto

God as th o se tha t are a l ive from the d ead and your
, ,

m em be rs ain stru m e n ts of j ust i c e u

s n to G od
 T HE P R I NC I PLE O F SELF D I SC I PL I NE -
61

The picture befo re h is mind is a vivid o ne He .

s ee s the soul the servant o f sin a n d usi n g all its

mem bers faculties senses in the service o f S in and
, , , ,

i ncreasing thus the sway o f s in E ye ear hand heart .

, , , ,

imaginati o n working fo r sin in its service and drag

, , ,

ging the soul d o w n W ell he say s I do n o t ask y o u

.
, ,

t o give up the use o f one o f these powers or to ,

leave them idle I ask y o u to give y our self no l o nger

,

t o S in but to God as o ne alive fr o m the dead and

, , ,

t hen use every p o wer y o u have i n the service of G od

as instrument s of j u s tice unt o h o liness . U s e them fo r
the very purp o se fo r which t hey were given . It is in
the splendid e n ergy of p o sitive acti o n that the m o rbid
power o f s in is to be o verthr o wn . L e t G o d re i gn in
yo ur heart and y o u will find plenty of w o rk fo r head
and hand .

O f c o u rse betwee n this

, v igorous M
in the full ng

and free exerci s e of all the p o wers and “the

a
l i
f e of ,
. w ‘
b
-

sin ,the re lies that E riod o f disci line and morti

fi ca
tion in which the m i s u s e d
p ower
“ s have to be r e ‘ M .
w ‘ M

strained and checked and trained fo r their true w ork .

A man who all his li fe h aused hi s i magination for e vi l

s

will no t find i
' '
s 'to use it as the ha n dmaid of faith .
62 SEL F KN O WLED G E AN D S E LF D I SC I PL I N E
- -

There w i ll be re vol ts a n d relapses ,

ad the pictu es of
n r

th e p ast from which he h aturned

s , he w i ll fin d ofte n
viv i d ly m i rrored u po n i t . T here will be days of dark
ness when it see m s to h i m ai f h e h ad undertaken a n
s

i m poss i ble tas k . B ut h e w i l l be sustain e d by two

thoughts that this m i su sed facul ty h o weve r
, ,
d e fi l ed ,

however m uch d i sorde red i s in i tself good , ,

ad
n that
a
‘

W EE ir re g ul ar fo r w h ich j t E
r s

be redeemed . These thoughts will sustai n him an d

a
e n cou r ge him to be ar the su ffer i ng which is th e pr i c e
of i ts redemp t io n .

I t i s as th o ugh o n e who had a great ta l ent for m us i c

but had no tech ni cal tra i n i ng a n d co n s e q ue nt ly could
,

n ever prod uc e the best res u l ts o f his art were to p ut h i m ,

self u n der a gre t m a ster a . The first lesso n s he will

have to learn will be for the m ost part to corr ect
, ,

h i s m i sta kes n ot to do th i s and n ot to do that ; i t w i ll

,

seem to h i m that he h alost

s all h i s former freedom
of ex press i on that he i s held back by al l sorts of
,

tech ni cal rules that whe n ever he see k s to let h i m s elf

,

go he i s chec k ed a n d hampered . A nd i t i s no doubt

true . B ut he w i ll soo n begi n to reali s e that a s he
lea rn s m ore an d s ufl e rs in the learni ng poss i bi l i t i es ,
 T HE P RI NC I PL E O F SELF D I SC I PL I NE-
63

of u tt e r ance revea
l t hemselves which he ha s never
dreamed of H e kn ows he feels that he i s o n t he
.
, ,

right path and as t he channels are prepared and the

,

bar riers again s t the o ld bad meth o d s m o re fi rm ly fixed ,

he feel s the m ighty tide o f hi s geniu s rise and s well he ,

,

hea rs the sh o ut o f the gathering w ter s a at hey sweep s

befo re them every o b s tacle and pou r fo rth in a mad

t o rrent o f gl o ri ou s so und . A ll th os e days o f r e st raint
and s ufl e ring are crowned with the j oy o f the full
and perfec t expre ss i o n o f hi s art . The restraint and
di s cipline he knew full wel l in t h o se seemingly um

frui t ful days were but the means t o an end . The end
i s alway s befo re him and the end i s p os itive ex
,

pre ss i o n . The dying t o hi s o ld unt r ained and bad

meth o ds i s but the birth thro e s o f a larger and richer
acti o n verily for the j oy that w a
— s set befor e him he I

endured t he C r o s s of di s cipline .

A nd thi s i s the true pr i nciple o f all C hri s tia n s elf

di s cipline . W ith o ut s uch an in s piri ng mo t ive it is
meaningles s i t is cruel self t o rture
, W e need —who
-
.

d oe s n o t kn ow it— t o fill o ur life n o t to empty i t , .

L ife is t oo s tro ng a thing o ur nature i s too pos itive t o

, ,

be co ntent with mere re s traint and repressi o n .

Many
 S ELF K N O W LE D GE AN D SELF D I SC I PL I N E
- -

a soul who h a s g iven up o ne th i ng a fter a n oth e r and

em pt ied its l i fe of in terest after i nterest l ear n s to i ts ,

d ism ay th a t i ts e n ergies fi n d i ng n o me a ns of e xpres

s i o n tu rn in ward and reve nge themsel v es i n morbid
self a n alys i s an d sic k ly s crupl es
-
. The
x ee
n d an outlet ;
the y n eed in t e r ests You may .chec k the flow of a

stream wh i le you are pr e par i ng to d i vert i ts C h a n n el ,

but you ca nn ot stop i t . I f you try i t w i l l o n ly ga th e r

,

force be h in d th e b arri ers that hol d i t bac k be at them ,

dow n an d rush through w i th a strength a n d volu me a ll

the gre ater for the restrai n t . An d th e stream of l i fe
can not be m e rely held bac k . Man y a m an try in g thus
to repress h i m self fin ds a fter a t i me that t e m ptat io ns
have o n ly grown stro nger a nd pass i ons more v i olent ,

an d t hat he seem s to h a ve be com e wors e r a ther tha n

better th rough th e temporary resista n ce . W hat h e
n eed ed what m ight h av e protected h i m from fa i lu re
,

a nd d es pa
i r was to be tau ght that al l the restra in t w
,
as

but tem porary an d i n order to turn the stream i nt o

,

i ts true C ha n n e l .

B ut aga in , w e al l k now th e te n den c y th a t there i s i n

the d i ffer en t powers of o ur na ture to assume a n i nde
pen de n t l i fe to l iv e an d act n ot for the good of the
,
 T HE P RI NC IP LE O F SELF D I SC I PL I NE -
65

per so n but s imply for the ir own gra

, tifi cation often t o r
,

the great injury o f the per s o n The cen tral po wer i f .

it i s not con s tantly on the watch loses control and the ,

m e m be rs of the body and the p o we rs of the mind take

mat ter s int o their o wn hands and li v e for themselve s .

W e are o ften scarcel y c o nsci o us of this t i ll we wak en

up to find that we have l o st control of o ur s elve s . That
o ne after a no ther of senses and facult i es ( our
o ur

membe rs ,
'
as S t P aul c alls them ) refu s e to obey us
.

and are livi ng each i ts ow n s epa

rate li fe . N ay m o re
,

th an that that they oft en mak e factio n s an d combine

, ,

“
to dethro ne c o n s c i ence) a n d pl ace so me base p ass i on ,

it may be , to rule i n its place . There is a well

o rganised revolution taking place ,
so quiet that con

science i s scarcely alarmed till it find s it s power is

well nigh g on e
-
. Many a man li v ing an easy self in ,
-

d ul ge nt life i s startled to fi n d all un k no wn t o him a

a
de dly alliance between the s enses and the i magina
ti o n against reas on a n d c o nscience and that a civil ,

war ha s already begun that consc i ence has al m ost lost

,

all power o f c o m mand and the w i ll i s in chains . Or

again t hat the heart intent up o n its o wn gratificati o n
, , ,

has called in imaginat io n to its aid ad

n s ed uced the
5
 66 S ELF KN O WLE D GE AN D S EL F D I SC IP L I NE
- -

reason i tsel f from its n atu ra l a l lian ce w i th co n sc ienc e

to help i t to g ain its ow n en ds .

An d each s en s e ea ch facu lty in proport i o n as i t li ves

, ,

for i tself gath e rs stren gth as i t a b sorbs in to i tself th e

,

l i fe that was m e a n t to fe e d the whole n ature an d th us ,

exhausts a n d en fe eble s th e r es t . T here a re me n

whos e in tel lect seem s to h ave d r ie d up and ab sor bed
the l i fe of th e a ffect i o n s and th e re a r e ot h ers in whom
,

o ne p ass i o n h as grow n to such en orm ous proport i o n s

th a t ther e is li fe an d n our i sh m e n t left for li tt le else .

’
And th i s b rea ki n g Up of th e soul s u ni ty an d stre n gth
i s th e resu l t ve r y ofte n n ot of any consc i ou s act on

l the p a rt of th e in d i v i dual but merel y of ne glect of

, ,

l ea v ing h i s n ature to ta k e i ts own course an d fol low

i ts o wn in c lin at i o n s .
“E ter na l vi g i lan ce i s the p ri ce
'
of li berty ,
an d we must exe rc i se th i s v ig ila n c e un

a
c e s ingly o ver e very departme n t o f o ur being every
,

se n se eve ry faculty ever y in c lina t i on i f w e would

, , ,

ke ep ourse l ve s free .

On e tyr a u
nno s s n i g l e th ou gh t one fi t
Of p a ca
,

s i on
s ,
n s u bd u e th e so ul to it .

I t i s in deed a stra n g e s u b ve rs i o n of the order of

na t u re tha t a man cann ot use his po w ers a s h e w i lls ,
 S ELF K N O W LE D G E AN D S ELF D I SC IPLI N E
- -

th i s facu l ty, whi ch i s but a p a rt of h i mse lf ad h an o

n s

exist en c e ap a rt fro m h im s eem s some h ow to h ave ,

d eve loped a l i fe of its o wn , ali fe wh i ch appa r en tl y

h a s passe d o ut of hi s co n t ro l an d wh i ch s eek s i ts
ow n grat ifi ca t i o n n ot h i s good an d s im pl y i gnores h i s
, ,

command . W h ere d oe s i t get th i s li fe 'wh e r e d oes it

ge t th i s w ill of its ow n 'how can i t act ex cept aa s

facu l t y of his m ind a n in te g ral part o f h i ms e l f ' I t i s

,

bis m emory ,
iris powe r of l oo kin g ba c k ward ye t there
,

it i s l iving a nd a ct ing a s i f i t h ad an in d ivi dual i t y of

,

i ts ow n a sourc e
, of evil to th e pe rso n by wh os e li fe i t
l iv es . W e ll m ay he a s k h o w c an th i s b e ' Y e t who
,

doe s no t kn ow th a t i t i s tru e . O r pe rhaps i t i s n ot

the memory b ut the heart . T he heart has be gu n to
l o ve what reason an d c o nsc i e n c e for bi d . a
The r e son
rid i c ul es i t the co n scie n ce i s sues i ts ste rn com m an ds
, ,

b ut the he a rt w i th a m ig hty sw ee p of p ass i on carr i es

all be fore i t a n d a m i dst the protests of co n sc i e n ce and
,

the d i ctates of rea so n has i ts own way .

N ow i t is th e o ffice of se l f d i sc i pl in e to b r i ng a l l
-

these re bel powers bac k u n der obe d ie nce t o allow n o ,

dual au thor i ty thr ough o ut the k in gdom of the soul ;

to see th a t n o pa rt of th e na tur e de v elops a n y life of
 T HE P RI NC I PLE O F SELF D I SC I PL I NE -

it s own, but that all co~o pera te for i t s we ll being -

that no s ense or facul ty acts or l ives merel y fo r its

o wn gra tificat i on but for the good
,
of the perso n to

wh om i t belon gs .

Th i s is the w o r k of se l f disciplin e wh ich l i es be fore

-

every ma n who through carelessn ess se l f in dulgen ce

,
-
or

s in halost in any degree the power

s of self co m ma n d
-
.

H i s facult i es hav e got out o f co n trol an d wa n dered

after the i r ow n fan cie s ; they m ust learn that they can
only be of servi ce i n the ki n gd o m of the soul as they
o bey the sovereign a uthority o f the will a n d co operat e ,
-

)
w i th all the o ther powe rs fo r its well being B ut he -
.

must let these u n d i scipl i ned faculties kn ow that they

a
lz w the i r place a n d th ei r wor k a n d that whe n they
,

hav e learnt c o ntrol they wi ll do better wor k a n d h ave

a deeper sat i sfactio n in i t a n d a l arger freedom than
they ever had in th e d ays of their w i ldest l i ce nce .
,

The vagra n t o ff the stree ts who h a s neve r k n own

what it was to chec k an i mpulse or obey a com m and
finds a t fi rs t the d i sc i pline of th e d rill grou n d disc o ur -

aging work o fte n well nigh i n tolerable but he see s

,
-

what it h ad on e
s for othe rs he i s in sp i red with a
,

belief that it will make a ma n of him and he is s o on

,
 70 S E LF KN O W L E D G E AN D SELF D I SC I PLI NE
-
-

co n s c i ou s of the i nvi gorat i ng infl uence of sol i darity ,

the thr i l l of the m ult i tud e the power th at co mes

,

through c o- ope ra t i o n ad
n t h rou gh surren d e r to a u

tho rity .

An d e ven so we m ust co lle ct o ur vagra n t powers

an d fa cu l t i es a nd tr ain t hem to th e word o f com ma n d
j
l a n d teach them to keep st e p ho ldin g t he m or e e age,
r

j
’
and i m pu l s ive ba c k an d urgin g the s l u gg ish forwa rd ,

d e al ing pa t ien t ly w i th ea ch raw re cru i t t h at h as be e n

wo n fro m a li fe of s la c kne ss and in d epend e n c e to j o in
in th e s e rvi c e of the g re at a rm y of th e P a tr i a of the
sou l . T he di sc ipline and str i ct ne ss of the d r ill ground -

w i l l be felt by ea c h even t h e ve ry l owli est mem b e r of

,

th e bod y or t he h u m bl e st powe r of th e sou l to be n o ,

u n me a ning ch e c k to its a ct i o n but a g rea t and insp ir

in g prep ar a t i o n for a be tter wor k t han i t eve r d i d be

for e e ach
,
c o- o pe r a t ing wi th th e r e st an d a l l m o vi ng
,

forwa rd at t he wor d of co m m an d of co n sc ien ce to ,

do b att le again st th e e nem ie s of th e S ou l . H ow d if

fe re nt such resu l ts fro m the i sol a te d s ki r m i sh e s wh e n ,

fr ien d aoften mi stak e n for foe

w s ,
and th e d ay s of
r i ot ad p il l a
n g e w hen th e s e vagran t pow ers fought or
fe a st ed as they pl ea s e d h aving n o c lea r ai m before
,
 T HE P RI NC I PLE O F SELF D I SC I PL I NE
-
71

them recogni s ing n o auth o rity and o beying n o wo rd

,

o f c o mman d .

We must discipline , therefore , all o ur p ower s o f

mind and bod y to c o- Operate for the well being o f -

the p er son ; we m ust bri n g them b a ck fro m their lax

li fe of idleness o r is o l a t ion and teach them that on ly
by w or king with al l the o ther powers of the s o ul can
any of them do i ts best work ; that a s the general
ca n n o t fight w i th o ut his soldiers no more ca n the ,

m o st brilliant faculty of the mind do its work per

fe c tly with o ut the humblest a n d poorest ; that as the
eye cann o t s a
y unt o the ha n d , I have n o need of thee ,

n o r the head t o t he feet I have no need , of y o u,

no
m o re can the head say to the heart I have n o need o f
,

thee nor the reaso n t o the emoti o ns I have no need

, ,

o f yo u . W e m us t bring them back and train them

that they may wor k i n obedien ce a n d that t hey may ,

wor k —
together teaching some to w ai t fo rci n g others
,

to action punish in g some a n d encouraging others ;

,

forcing a n y pass i on or any faculty that hapu shed it

s

self into a posi t ion o f u ndue pro mi ne nce or com m an d

t o take for a time the lowest pl ace pu ni shing i t if i t
'

,
I

be necessary o fte n even red uc i ng i ts s trength and

,
72 S EL F KN O WLED G E AN D SELF D I SC IP L I NE
- -

rebel l i ous sp i ri t by starvati o n but on ly th a t i t m ay,

learn to do i ts work be tter . We m ust a l low n o vo i ce

of in cl in at ion or pass i o n ever to i ssue a com m a nd or
ass e rt authori ty t i l l ord e r h abeen
s r e store d through
out th e who le kin gdom of the sou l an d the re i s but ,

o ne ru l e r whose ligh test wo rd i s law ,

ad n th a t ruler
rece iv es h i s co m m a nd s fro m Go d .

S u ch d i scipl in e i s n o u n r easo n a ble r estra in t u po n

o ur pow e rs ,
its purpos e i s to restor e to the s ou l the
e xe rci s e of i ts ful l power w h i ch li es i n th a t ord e r an d
,

co -
ope rat i o n upo n wh i c h i ts u n i ty de pe nd s .

I . An d in the pract i s e of self d is c i p line w e n e ed

-

P a
ti ence . I m pat ien ce ,
too gr ea t a nxie ty to s ee q u i c k
resu l ts of o ur eff orts w i l l o nly de lay t he wor k
, . We
are deal i ng w i th th e m ost d eli ca te in stru m ents wh i ch ,

ca n ve ry eas ily be put o ut of gea r W e m ust n ot be

a
.

d i scour ged i f the neg lect or a b us e of y e a rs t ak es

_

y ea rs to rec t i fy . T he mifid i s a very de li c ate instru

m en t an d i f i t be o ver str aine d i ts el ast i c i t y i s d e
,

str oy ed M an y a n at of
c self d isc ip line t
-

h t we a
a
.
m w

k now i s good we m y n ot be able to p r act ise

in th e course of ti me A ve ry littl e o ver press ur e m ay
.
-

cause a reacti o n which m a kes th e l ast sta t e w ors e

 T HE P R I NC I PLE O F SELF D I SC I P LI NE -

73

than the first We must seaso n the materials befo re

.

we ca n bend them to our w i l l It i s imp ossible to .

w .‘ u

make swe ep ing refo rms a nd sudden changes . H abits ,

severed i n wi ll
'

efl ech mo rmth acan ever

n be e ff ected
by vi o le n ce . It is we ll to remembe r that there i s such
a thi n g aun d i s iplined e ffo rts at self di c i pli n e—need
s c -
s

les s to say that such e fforts always end i n failure . We ’

have t o treat the wayward faculty or the wan ton se n se

awe would
s treat a spoilt ch ild to w i n i t bac k little '
by little and with unweari ed patience k nowing well
, ,

that any e ffo rt at c o mpulsion wi l l certainly end in

revolt .

2 . A nd we n eed Pr ud ence . It is always wel l to

remember that we have no right to th i n k that the

goodness of a cau s e c an eve r e x em pt a p erso n fro m
the ordi n ary laws of prud en ce i n the m e thod of carry
i ng i t out st i ll less that we are to e xpe ct that God
,

will remedy the e ffect s of

o ur i mprude n ce T he work .

of gra ce i s always depende n t upon a fo u n datio n built

upon the laws o f n atu r e . I f a pers o n overstrai n s his
mind by too much prayer , his m i nd will s u ffer j us t as
74 S E LF KN O WL ED GE AN D SELF D I SC I P L I NE
- -

m uch as i f i t were overstra i n ed by too m uch study ;

the fact that the in tent i o n was g oo d d oe s n ot alter
the result of a foolish act i o n .

An d so a m a n Ca
n n ot suddenly forego al l that he
has be e n hab i tuat ed to by ye ars of self in dulgence -
.

Whate v er i s in i tsel f wro ng of course h e can a n d m u s t ,

for w ro ng do i n g i s n eve r either useful or ne cess a ry

-
.

B ut in regard to gi v in g up what i s n ot wr on g he m ust

h asten slow ly . P rude n ce m ust ever stand by h i s sid e
a n d s peak h e r word of w i sdo m o n e ve ry ste p of the
wa y . T h e pa m p e red body w i ll onl y rebel i f i t i s
han d l ed rou ghl y . U n der th e gu idan c e of P rud en ce i t
m ust be tra i ned by d egrees to do w i thout those th i ngs
that by lo n g use ha ve becom e al m ost n e ce ssary to it .

O n e m ust return to a n orm al li fe be for e o n e c ahpp e

n
_ _

to be abl e to e n d u re an asc e ti c li fe . An d th e m in d
th a t h as been left so l o n g in u n r estra in ed l i c en c e or i n
s l uggi sh ina ct i o n m ust n ot be b rought suddenl y u n der
r estrain t but i t m ust g radually a n d gen t ly be wo n to
,

ac ce pt th e w i s e an d pat ien t disc i pl ine wh i ch i t recog

n ises as i ts libe rator fro m the slavery in to wh i ch i t has
fal l en .

3. An d l astl y we n ee d to look co n sta n tly for th e

,
TH E S E AT O F T H E CO N F L I CT .
 T H E S E A T O F T H E C O N FL I C T .

T HE s piritual life o f most people may be said t o begi n

fro m o ne o f two starting points
-
. The tho ught of God
o r the thought of self . There are many who s e m i nd s
with a natural i nstinct tu rn to God . The thing s o f
faith have ever bee n a real i ty to them . E ven when
their live s have been m ost inco nsistent the i r faith has
sh on e clear and undi s tu r b ed .

A nd there are others wh o have been driven t o God

thro ugh t he knowledge of their ow n great need s —the
natural tendency of their minds i s t o tu rn inward no t ,

o utward They have bee n d r iven to look o utwards and

.

upward by what they have fo und within .

Their kn owledge o f themselves of th e s tre n gth o f ,

natu ral inclination o f their ow n temperament o f the

, ,

power and persi s tency of hab i t deepens their s e n se o f

,

h o pele ss ness and sh o w s them that they have n o p o wer

,

o f themsel ves t o help them s elves and o nly when like

, ,

the w o man in the Go s pe l they have

,
“su ffered many
things fro m many physicians an d we re n oth i n g the
,

79
80 SEL F KN O WL E D GE
-
AN D SEL F D I SC I P L I NE
-

be tter b u t r a ther wors e , they are d r ive n a t l ast to

If there ha d a nyw here a ppeare d in sp a

ce

A noth pla erc e of refu g e w here to fl ee

Our so ul s h a efuge in tha t pl a

,

d so ug h t fo ce
r r

A nd n ot in T h ee .

A nd ly wh en w e fo u nd in ea
on rth a nd air
A nd hea ve n a n d h e ll th at s u c h c ould no w here b e

T hat w e co ul d not fl ee f r om T h e e a
, ,

nyw h e re ,

W e fl ed to T h e e .

S elf kn ow l e d ge a pa rt from Go d c an in d ee d o nly l e d

-
a
to d e spai r . F or he who h as su n k to ea rth kn ows well
he can fin d n o l e ver o n earth or w i th in h i m self to
ra i se h i m . H ow c an he H ow can a n yth in g w i th in
h i m sel f ra i se h i m abo ve h i m self ' H ow ca n a n y th i n g
o n ea rth a
i se
r h i m abo ve the e arth ' L ik e th e p iec e
o f S i l ver in th e P ara b le that
, ,
h afa
l l en
s to th e ea rth ,

he n eed s th e H a n d of An other to ra i s e h i m .

F rom o n e or other th e refore , ,

of these two start in g
po in ts the relig i ous li fe of most m en wi ll be fo u n d to
begin . F rom the k n owled ge o f G od or the kn owl e dg e
of sel f . B ut th o ugh th ey may beg in fr o m either of
th e se two poles earth ,
or heave n the e n d m ust be th e
,

sam e . O ne w il l l earn from the greatnes s an d Ho l ine ss

 T HE SE AT O F T HE C O NFL I C T 81

of G od the great n ess o f man s destiny t o wh o m H e

,
’

ha s c o nde s cend ed t o reveal H imself The ot her will .

learn from the greatne s s o f hi s o wn need s the greatn e ss ,

and the L ove of G o d who delivers him . F or as it ha s

,

be e n well s aid ,
“H e who bel i eves humani ty requi re s
no higher influence than i ts own will , s ee in C h rist no
m o re than a ma n li k e himself ; he wh o th i n ks ma n s ’

o nly need is an example will look Upon C h r ist, aa ns

ideal man he wh o think s ma n only needs virtue will ,

loo k Up o n H im a s a great m or al teacher . B ut he who

feel s that the n eed of hi s nature i s s o mething more
than nature can supply will see k for the S upernatural
,

'
i n C hrist .

N ow there are in t he A p os t o lic C ollege two men

wh o severally rep re s ent the s e two sta rting points of -

C hri stian kn owledge and life S t J o h n a n d S t P aul, . . .

S t John is the type o f the obj ec t ive mind

. H e l o ok s .

Upward a n d o utward . L ike the eagle he spread s hi s

wings an d soars aloft a nd gaz es in to the F ace of the

S un . In all his wr i t i ng s he tells us little or n othing

about h i m s el f H e let s US int o n one of the secrets o f
.

hi s o wn i nner stru ggles We know him mainly as the

.

mirr o r in which the P e rs on of C h rist is reflect ed H e .

6
82 SE LF K N O WL ED G E AN D SELF D I SC IPLI NE
- -

is the D ivine th e gr e at co n temp l a

— t iv e H e i s like
“ '
that sea of gl as s m ingl ed w i th fi re of wh i ch h e
“
w r i t es th a t i s befor e the T hro n e o f God
,
'
Wh en .

he s peak s of h i m se l f a t a l l i t is al most i m perso nal ly

“
h e i s the D i sc i pl e who m j es us lo ved H e i s the D i s
who l ea n t u po n j es us B osom a t th e L a st S upper
c ip l e
’
.

“
Th e o ne whose l i fe was h id d en wi th C hr i st in God
Wh a t can we l e ar n fro m h i m d irectl y of the myste rie s
of th e hu m an sou l ,
of th e co nfli ct w i th evil , of the
a n gu i sh of peni tence a n d th e hau n t in g me mor ie s of
s i n ' H e tells us in dee d of the infini te L o ve of G od .

H e i s th e Apostl e of Lo ve an d he re veal s to us
, the

w ho
’
g reat ness of m a n s dest iny ca n r i s e i n to such i nt i
m a te and clos e fr ien dsh i p w i th th e Most H i gh .

H ow d i ffere n t on th e oth e r h an d is S t P aul

, , . . T h e re
i s no secre t of the h u m an heart that h e d oe s n ot kn ow .

H i s e x p e ri e n ces a re for th e wor l d . H e g i ve s the m

all freely an d ge n erous l y to man k in d . He has th a t
wo n derfu l and ra re ch a
r m the powe r of sp ea k i ng of
,

h i mself w i thout a shadow of egot i sm . H e te l ls US

of h i s o wn id eal i sm an d of h i s utter powerless ne ss to

re al ise h is i d eal s a n d how at last he ga i ned the powe r
,
.

Wha te ver h e tells us comes w i th th e fresh n ess an d

84 S ELF K N O WLE D GE AN D S ELF D I SC IPLI N E
- -

are pai nfully co n sc i ous that u n der gre a t temptat i o n we

ofte n act i n d i rect oppos i t i o n to our kn owled ge . The
d ru nk ard an d the s en s uali st kn ow fu l l we ll th a t they
a ru inin g
re th e heal th both of m i nd an d body b ut I ,

dou b t i f th is kn ow le dg e l one h a aever s suc ceed ed in

ma king o ne or oth e r ei th er tempe ra t e or pure . In
de ed a ccord i n g to the t ea ching
,
of o ur L or d th i s i s
,

ta ken for “
g ran te d ' H e th a t kn ew h i s Lord s wil l ’

'
and d i d i t n ot sha ll be beate n w i th many stri pes .

Th e m ere kn ow led ge of wha t w e ought n ot to d o often ,

eve n of the d i s astro us results of what w e ar e t e mpted

to w ill n ot nece ss arily hold a man ba c k from do ing
,

it
. S t P au l utte rs the ex p e r ien c e
. of e very man who
ha
s ever str iven a fter a h ig h s tanda r d whe n he say s
“I ,

ca nn ot do the th in gs t ha t I would , a n d again ,

“
the
good w hi ch I w i ll I do n ot b ut th e e vi l wh i ch I w i ll
,

'
n ot that I d o .

Yet at the sam e ti me though i t i s ce rtainly n ot the

,

who le truth to s ay tha t ign oran ce i s th e o nl y c a use ,

or the ch ie f cause ,
of fail ure th ere i s u nd ou b te dly
,

a n el e m en t of truth in i t . Ma ny a l i fe s fa i l ure nos

’

been c a used by i gnoran ce . Ma ny an ea r nest pers on

h as lost a l l the joy an d co n sc i ous succ e ss in t h e sp i ri t
 T HE S E AT O F T H E C O NFL I C T 85

ual life thro ugh not understand in g h i mself . I f we

understood ourselves better we s hould cert inly be a
able to p ut ourse lves to better use . There are n ot a
fe w who have failed through str ivin g after the imp os
sibl e . A fa i lure to obey the laws of o ur physica l
nature w il l cause i ll heal th or dea th
-
. Th e vi olation of

the l aws that govern the worki ng of the mi n d may

cause i nsanity and the ign o ra n ce of these laws
,
h a
s

made shipwreck of the spir i tual life o f not a few . An d

ignorance o f the higher and more s ubtle and mysteri
o u s laws of o ur inm o st be i n g must cause failure and
s u ffering i n pr op o rt i o n The tru th i s we n eed bo th to
.
,

kn ow o ur selves and the laws that g o vern o ur live s ,

and als o t o kn ow and to apply the remedies which G o d

ha s prov i ded t o heal the di seases caused by the vi ola
tio n of these l aws .

A n d yet i t is no doubt true that no tw o me n are

exactl y alik e either in the i r ch a racter or experience .

E ach individual to a certain e x ten t mu s t sta n d alon e .

M os t o f us, I s uppose have felt that i n the greatest

,

m o ment s o f life when s o me s erious ch o ice had

, to be
made o r so me great te mptation faced we could get
-

little help fr o m o ther s except the kindly help th a

t
86 S ELF K N O WLE D GE AN D S ELF D I SC IPLI N E
- -

co mes fro m the sym path y of a fellow creature -

. At
such m o men ts ever y o ne feel s th e i solatio n of h i s ow n
perso n ali ty I t i s im poss i bl e to p ut in to wor d s so
.

th a t an oth e r can u n d e rs tan d j ust th a t whi ch make s

the d i fficul ty my d i fficulty
a
.

B ut, o n th e oth e r h an d so like ar e the wor kin gs of

,

the huma n heart in all so rea lly o ne i s hu m a n na t u re

, ,

th a t the kn owle d ge of o ne sel f w ill he l p ve ry l a rg el y to

the kn ow le d ge of o the rs an d i t i s poss ible so to a n alyse
,

the structu re a n d working of the sou l as to be abl e to

get s o me k now le dge of the c a us e s a n d re sults of those
inn er struggl e s wh i ch are th e com m o n l ot of m a n ki nd .

Th e te m ptat i o n s a n d d is posit i o n of one may b e ve ry

d i ff e re nt from th ose of a n other yet th e causes of ,

tem ptat i o n an d of fai l ure or succ e ss m a y be n ay , ,

as s u redl y are the same in al l

,
.

To t hi s kn owledge S t P au l shall be . our gu ide .

A s we stud y h i s wo n d er ful ana l y s i s of h i ms el f an d the

inn er co nfl ict wh i ch he e x pe r i e n ces a n d d esc ri be s we ,

fee l as i f he wer e read ing the v e ry secrets of our he arts ,

and more that we understa n d our se lves and the

,
to r

tuo us workin g s o f o ur natu re as we nev er d id befo re .

A nd li k e all great masters what he d iscl o ses i s so

, ,
 TH E SE A T O F TH E C O NFL I C T 87

s imple s o natural and s o t rue that we al most w o nder

, ,

we did n ot guess i t ourselves .

I I n th e fi rst p la ce he descr i be s fo r Us that i n n er

.
,

struggle that goes on ceasele s sly in every human

he rt a . Man is not at H i s s oul is
o ne w i th himself .

like a h o useh o ld divided against it s elf ; often i t is like

a kingdom in a s tate o f revolution This in ner c o n
.
.

fl ict i s n ot the co n fl i ct between the flesh a n d the s pir i t

-
the flesh lu sti ng aga i nst the sp irit and the spi ri t
again s t the fles h I t is fa r deeper a n d m ore i n timate
.
,

it is withi n the very s prings of o ur being The inner .

soul is n ot at o ne w ith i tself It ha s to d ec id e and to .

act often in so me thin gs most o ften in the teeth o f

, ,

a deadly opp o siti on and the Opp os iti on arises from no

,

o uts i de s o urce but fro m within If the wh ole soul the .

,

pers on at o ne wi t h himself had to meet o pp os iti on o r ,

temptation from w i th o ut it w o uld be a comparatively

ea sy matter but he who goes forth t o battle does not
,

feel sure of hi s tr oop s nay he kn o ws that o ne half will

, ,
-

oppose him and that in the bat t le he cannot be sure o f

,

having his re so urce s at command . W hile fighting wi t h

so me foe fro m with o ut he , h aat s the s ame time t o
fi ght a more dan ger o u s foe w i thin wh o at an y m o ment ,
88 S EL F KN O W LE D GE AN D S ELF D I S C I PLI NE
- -

a
m y hand h i m ov er , bound and capt iv e , to th e enemy .

Th i s i s that i n n er confli ct w hi ch S t P aul d escr ibes .

’
w i th a m aste r s ha n d in th e seven th chapter of the
E p i stle to the R o m as
n . We al l kn ow i t we al l e x ,

p e r ie nce i t dai l y ye t w e sc a rce l y re a

, l i se how an om al ous
it is . T here i s n oth ing l ike i t so far as we k n ow Upo n
earth . E v ery oth e r l i v i ng th ing is at o ne w i th i tse lf ,

though i t m ay be at war w i t h all the wor l d

, , . We ca n~
not i mag i ne tha t th e be ast ato
h s wag e any in ner
co nfli ct w i th i ts e lf in ord e r that i t may li v e acc o rdi n g
to the law s of i ts an i m al li fe . W h a t e ver m ay be
the stru ggl e for li fe w i th i ts e nvi ro n me n t ev ery in ,

s tinc t im pu l s e and passio n c o o pe rate for i ts well be ing

,
- -

and to lead i t to i ts e n d ; the d i m l i gh t that shi nes

w i th in i s s uffi c ien t to en able i t to see thi ngs on ly as
they e xi st in re la t i o n to i ts n arrow a n d c i rcu m scribed
l i fe ; i t i s d i stu r be d by n o m is lead ing ap pea ran c es
fro m w i thout by n o fal se li ghts wi thin
,
. T he who le
mach inery of i ts bei ng co -
Operates to le ad i t d i rect ly
to i ts e n d . The tree S pi n s its wo n d rous web shap in g ,

bran ch an d b ud an d bl ossom and fru i t w i th u n err in g

certai n ty and ste a d y purpose . I t n ever pause s never ,

ma k es a false start never tr ies an other model

, . I t o nl y
 T HE SEA T O F T HE C O NFL I C T 89

know s what it n eed s t o perfect o wn life A mid st its .

a multitude o f other live s di ffere nt fr o m itself it l i ve s

c o ntent its perfecti o n results from its perfect u n ity all
, ,

its res o urces are at its command an d cw p e mte fo r it s

well being -
.

Man al o ne amidst all the s e living things around

,

him l o rd o f t hem all and using them for his service

, ,

H e i s t o rn a
i s not m aster o f him s el f nd tortured by .

t he inner struggle the i nca

pac i ty to rally all the force s
,

with i n him t o pur s ue his end and attai n to h i s o wn

perfect ion . W hat s ucc e ss can he look fo r t i ll this is
secured ' H ow can he meet s o me seductive temptati on
with any h Op e o f vict o ry when he kn ow s already that
his heart desire s and is determined t o have what hi s
rea so n tell s him will be hi s ruin
2 . But again S t P aul sh ow s u s the s eat
, . of thi s
inner c o n flict . It l i es i n the highe s t regi o n o f the so ul s ’

life . There is discord in the c o uncil chambe r of the

s o ul and the wh o le k i ngdom s u ffers fr o m the lack of

union am ong s t its rulers . The rev o lt o r di so bed ience

of t he humbles t serv ant o r the lowe s t o fli cia
l in its
service spring s fro m thi s E very departmen t feels it .

an d s u ffers from it . The conflict is primar il y between

90 SE LF KN O WL E D G E A N D SELF D I SC IP L I NE
- -

the mora l an d i n tell ect ual po wers . The min d a n d w i ll

are n ot at o ne . The m ind sees an d delights i n what
i s good an d the w i l l choos es what i s ev i l .
“I am
de li ghted ,
'
s ays S t P aul
.
, w i th the la w of God a c

cord ing to the in ward ma n 'but I see a n other law i n

m y mem be rs fi ghti n g a gain st the l aw of my m i n d ,

an d c a pt iva ti n g m e in the l a w of s in that i s i n my

'
members . Th e o rd er of natu re i s ove rthrow n the ,

w i ll refuses to o bey the guid an ce of reaso n . T he

leg is lat iv e an d execut ive are i n Ope n c onfli ct . What
the mind des i res the w i ll re fuses to carry out .

W ho d o es n ot know th i s ' W ho has n ot e xp eri

e nc e d i t ' The hat red of th e s in s we com m i t an d

co n t i nue to c o m mit th e love of the good we des ire an d
i n te n d to do a n d yet ofte n do n ot e ve n try to do ;
,

t he will go ing i ts own way in d ir ect d i sobed i e n ce to

th e rea son . We ad m i re an d w i sh for self co n trol -

and hate ourselv es for th e i mpulsivene ss to whi ch we

yiel d . We l o ve the sp i r i t of unwor l d l in es s a n d ar e ,

’
w o rldl y t o the h ea rt s core . W e h ate i n s i nce r i t y and ,

are eloquent in the pra i se o f truth a n d are thoroughly ,

untruthful .

A nd thi s oppos i t i o n be tw een o u r ide a l s an d a cts

92 S ELF K N O WLE D GE AN D S ELF D I SC IPLI N E
- -

chose h i s fr ie nds from the most v ul ga r a n d ign ora n t ;

or of o ne who co n st an tl y v ot ed n ot o n l y ag a in st h i s
o wn party b ut again st hi s ow n in te re sts ' An d what
shoul d w e say to such peop le i f in ex cu s e for the i r
in co n s i sten c i es th ey w e r e to a
n swer tha
t hey could t

n ot hel p it -
“I cann ot do th e th in gs tha t I wou ld
W e cou l d o nly a ssu m e th a t such a c ou rse of a ct i o n
w athe resu l t of in s ani ty
s .

Yet in the m or al li fe suc h pa r ad o x es a re so c om mon ,

such every d ay expe r i e n ce s tha t we scarcel y t hink

-
, of

them or i f we do w e sp e a k of th em as bei n g o n ly the

, ,

in cons i ste n c ie s w hi c h are com m o n to t he fr ail t y of

hum a n n ature . A n d ye t th ey are n ot co m mo n they ,

’
are in d i rect op pos i t i o n to ma n s i nv ar i a bl e rul e of
act i o n i n every other d epartme n t of l i fe . T here i s
n othi n g like i t in al l h i s ex per ien ces . W ho could
i m a gin e a m an co n stan tl y a cting again s t hi s ow n
in terests hi s,
ow n de s i re s an d his o wn t a st e s hat in g
,

th e th in gs th a t h e d id a n d st ill d o ing th e m ; g o i ng
forth w i th the ful l in te n t i o n of pu rsu ing a c e rta i n
C our s e wh i ch he had pl an n ed o ut an d w is hed to
pur s ue a n d d oing th e very opposit e ' N o there i s but ,

’
on e i solate d department in m a n s na ture where th e
 T HE SE AT O F T H E C O NFL I C T 93

law of his acti on i s altogether exceptional . W here

the intel lectual a n d m o ral faculties refuse to co operate -
,

and th e w i ll del iber atel y o fte n contem p tu o usly v i o

, ,

lates the com man ds of the rea so n . I t i s as though

o ne c a m e across a l a n d where al l the rivers fl owed
bac k wards .

This the n is the cause of the loss of that inn er

unity of which every o ne of u s i s so consc i ou s . Man
i s no t at one wi th himself he is not sure o f h i mself
, ,

he i s n ot certai n that he can a nd will d o what he

wants to do he is not master
,
of the m a ni fold re sources
that l i e wi thin h i s ow n n ature becau s e he is
,
not sure
of the loyal ty o f his ow n will . N ay in c e rta in thing s
,

he is almost certain of its disloyalty that it will betray ,

his highest intere s ts and sell his birth r ight as the

, , son

o f God for a me ss of pottage

, .

But why is this if in other things the will and

,

reason co -
Operate so well what
, is the cause o f thi s
excepti o n in the hi
~ of the life of the soul '
ghe s t reg i on
N ow S t P aul traces i t to anothe r confl i ct more
.

deeply seated still . I n a moment i n which he was

c o n sc io us o f this revolt within him s elf he cried out
in amazement at his ow n inc o n s i s tency ,
“The good
94 S E L F KN O W L ED GE AN D 'SE L F D I SC I P L I N E
- -

which I w il l I do not , bu t the evil wh ich I hate t hat

do I H e then proceed s to a na l yse an d record h i s
ow n e x pe ri e n ce . H e fi n ds t hat th es e e x tra ord in ary
moral i n con s i st en cies ar i se fro m th e fa ct th at o ur

n ature i s the scen e of the co n sta n t str i fe of four forc es

each struggl in g w it h the others for its ow n asce n de n cy
over th e soul . Th ey a n ot
re i mpu l ses or what we
,

a
ord i n ar il y me n by pass i ons wh i ch a re vi ole n t a n d ,

fit l in th ei r act i o n they a r e forc e s act ing as forces

,

do a ct u n d e r l aw .

A nd th es e four forces h e ca “
ll s T h e L aw of the
m e mbers the La w of the m in d th e L aw of s in a n d
, , ,

the L a w of the S p i ri t of L i fe
To th e se fou r forc e s worki ng w i th al l th e pe rs i st
,

enc y an d prec i s i on of L aw h e traces

,
a .
'
l that p as se s in
th e sou l of good or e vi l a n d to the i r con fl i ct most of
,

th e pa rado x es . N ow one forc e as se rts i tself n ow ,

a noth e r a n d th e w i ll sways a nd i s ben t accord i ngly

, .

B ut i f w e l oo k mo re cl o sel y w e shal l fi nd that th e se

four L aws w o r k i n pai rs . O n e p ai r worki n g togethe r
for ev il an d the other pa i r for g o od . T h e L aw of m y
me m be rs b rin gs me in to captivi t y to the Law of s i n ,

a nd th e “Law of m y m i nd '
d el i vers me over to th e
96 S ELF KN O WLE D GE AN D S EL F D I SC I PLI N E
- -

kn ow well enough what is defi ni tely r ig ht a n d what

is wro n g but there i s som e th in g e lse in i tself ne i ther
, ,

r i ght n or wro n g belo ngi ng to th e de ba tabl e la n d the

, ,

borderla n d be tween ri ght a n d wro n g . T h e re g i o n

n e i th e r of light n or da r knes s but of twil i ght
, . The
sou l that dwells u n d er the l a
w of this land w i ll cer
a
t inly en d in pass in g o ver in to the k i ngdom of dar k
nes s an d o f S in . T he hea t of the b attle does n ot in ,

fact l i e in the d i re ct con fli ct w i th evi l

, ,
b ut with th i ngs
in them se l ves ne i ther r ight n or wrong . The ma n who
dete rm in es that h e w il l n ot do wh a t i s pos i tively wro ng ,

b ut w il l do ev eryth i ng else tha t h e w i shes w i l l fin d ,

that i n th e lo n g run he can not stop sho rt a of

ctua l s in .

The re are in N atu re a multitud e o f phe n omena a p

p a tl
re n
y h avin g n o re l at i on to o n e a no ther which a
careful study shows to be all th e p roduct of the same
law—th e fall in g of a n app le to th e g rou n d th e m o ,

t io n of the stars in th e ir courses through the hea vens ,

the we i ght of the atmosphere . An d th e re a r e in the

life of m an a n u m ber of a cts and wor d s ,
of d e s i res a n d
in cl in ati on s wh i ch howe ve r in depe n de n t th e y may
, ,

s e em can a l l be b rou ght u n d e r o n e ca tegory the

,
,

wor ki n g of o ne steady an d ch an geless Law whose

 TH E SE AT OF TH E C O NFL I C T 97

o bject is to bring him under the domini on o f sin .

Thi s S t Paul calls the L aw of the mem ber s

. Let
a man yield himself unres istingly to the control o f this
L aw and he will ere l o ng find himself under the cap
,

tiv ity o f the Law o f s in .

W e turn aw ay at fi rst i n disgu s t an d S hrink i ng from

si ns which la ter o n enslave u s . We have n o t yet been
s u fficien t ly habituated t o o ther things which relax the
will and weaken the voice o f c o nscience and l o wer
the m oral t one and prepare the way for a terrible fall .

L ittle act s o f self indulgence n o t o ne of them wrong

-

i n themselves—the delight in the appro bati o n o f o thers ,

the full enjoyment o f the gratificati o n o f t he sense s ,

the shrinking fr o m hard ships and the d i fficulties th at

life inv o lves the whipping Up o f the fagged and tired
,

p owe rs o f mind o r body t o meet so me n eces s ry st rai n a

by res o rt i ng t o stimulan ts the dulling , of pain by a
narco tic the turn i ng from t he uncongenial surr o und
,

ing s o f dome st ic life to a friend s hip that is not in

it self wr o ng but is fraught with danger— such thing s
'
as these ,
n ot o ne o f which in each separate ac t c o uld
be s aid t o be wron g have ended i n the s hipwreck o f
,

a soul . They al l were the outcome of the c o nstant

98 S EL F KN O WL E D GE AN D SEL F D I SC I PL I NE
- -

workin g of that La w of th e m e m be rs wh i ch leads me n

c a pt i ve to th e Law of s in .

It i s ag a in st th i s La w th a t th e soul m ust k eep up a

co n stan t w rfare a . S in can o n ly gain a foot i n g whe n
th i s L aw i s allowed to h a ve fu ll play . T he morti
fi ed a n d d i scip line d l i fe a lo n e w ill be a bl e to re

s i st th e assaults of s in . T here i s as S t P aul says a

, .
,

co n sta n t a n d u n ceas ing war fare betwee n th i s L aw of

th e mem bers an d the Law of th e m in d before the ,

La w of s in ca n e x erc i se i ts sw ay o v er the so ul .

2 . The Law of s in .

F or s in t o o wor k s by l aw
, , . S t J o h n speak s of s in as
.

“
law le ss ne ss ' S in i s the vi olat i o n o f l aw '
. Yet these
tw o st ateme n ts are not co n trad i ctory . S in is the
’
v i ol at i o n of the law of the soul s t rue l i fe b ut sin has ,

i ts ow n terr ibl e law . J ust as disease i s the violat i o n o f

the l aw of phys i cal health ; i t sets i tself to des troy
those won d e rfu l combinatio n s a n d harm o n i e s that are
the re s u l t of li fe ; b ut d i s eas e wor k s by its ow n l aw .

E very phys i c ian kn ows the d i ffere n t sta ges of the

p rog ress of the fev er or the g rowth o f the tum our or
,

ca n cer . H e kn ows the l aw by wh i ch they grow . They

g row by a l aw whi ch i s op posed to th e aof the we l l
l w
 S ELF KN O W L ED G E AN D SE L F D I SC I P L I NE
- -

a nd devel ops b y its own l aw . Its gro wth i s l i k e that

of a n o rga ni sm wh i ch feeds Upo n the very l i fe of the
’
soul absorbing i ts st ren gth
,
. Its l i fe i s the soul s d eath ,

i ts stre n g th the sou l s wea k n ess i ts g rowth the soul s

’
,
’

dec ay . W e c ann ot b a rgain w i th i t an d s ay i t shall go

so far a n d n o farth e r we ca n do b ut o n e of
,
two th i ngs
—kil l i t ,
cut i t out as we would some ca n cerous growth ,

or lea v e i t an d the n i t w i ll grow a ccord ing to i ts

, o wn

la w n ot in o be die n c e to any co n tro l of ou rs

,
. We
p ro b a b l y kn ow n oth i n g of that law of the slowness or ,

rap i d i ty of the g rowth of some one s in wh i ch we leav e

to i tse l f t i l l we fin d how de e p i ts roots hav e spre ad ,

how ex haust ed the soul s l i fe an d how h i deous a n d

’

a b n orma l has b ee n i ts d e velop m e n t . S om e orga ni sm s

grow s l owly othe rs w i th asto ni sh in g rap i d i ty An d
, .

i t i s the s am e w i th th i s p a ras i te s in—som e S in s grow

slow ly an d al most i mpe rc e pt ibl y ; th e growth of such
s in s aselfish n ess
s , pr i d e an d m a ny others i s so gra dual
th a t the co n sc i e n c e of the i r vict i ms i s n ot wa kened
or d i stur bed ofte n t i l l the roots are de e ply e m
bed d ed and th e na tur e we ll ni gh ensla ved -
. O n th e
a
oth e r h n d there ar e s in s th a t grow an d sprea d w i th
,

a
a terr ible ra p i d i ty l ike the le ven wh i ch in a few hou rs
,

s pre a ds t h ro ugh and tr an sform s the m as s of dough .

 T HE SE A T O F T HE C O NFL I C T 1 01

Think o f such a S in fo r instance , ,

aimpatien ce if
s

left unchecked H o w quickly it develops into anger

.
,

bitterne ss revenge Ho w the imaginati o n becomes

,
.

di sc o l o u r ed giving the w o rd s and acti o ns o f other s an

,

utte rly fal se interpretati o n Ho w the victim o f this .

temptati o n i so late s himself m o re and m o re i n m o r o se

and vi n dictive br ood i ng how the reas on bec o me s de
,

l ud e d by the m is leading o f the imaginati o n and the ,

o nce kindly heart is wrung dry o f all affecti on and p os

ses sed by har s h and cruel hate A ll the normal rela .

ti o ns of life be co me strained o r bro ken till the poor

deluded so ul is left i so lated in a bi t ter solitude i ts ,

hung ry nature feeding on a p o is o n that vitiates the

springs of life .

H e then w ho yield s him s elf to the L aw of the mem

be rs will fi nd him s elf delivered over t o the L aw o f s in .

The s e are the two forces w o rking with all the pers i st
ency o f law which co -
operate fo r the ru i n of the soul .

Beginning wi t h the ea sy g o i n g pleasure loving e njoy

-

,
-

ment o f all that life has t o o ff er s hrinking on ly from ,

what is painful and ending in the grim and h o peless

,

s lavery o f sin . O ur L o rd ha s dr awn the picture .

The
P rodigal g o ing fo rth t o a life o f unrestr a in ed pleasure
 S EL F K N O W L ED G E AN D S ELF D I SC IPLI NE
- -

w i th pro ba bl y l i ttle kn ow l ed ge or thought of anyth i ng

pos i t ivel y ev i l a n d e n d in g w i th the cry
, ,
H ow man y
h i red serv a n ts in m y F a ther s H ouse abou n d w i th
’

'
bread an d I here per i sh w i th hu n ger
, .

B ut the re are two other force s that wor k with eq ual

pers i ste n cy a n d c o op erate for th e soul s welfare an d
’

del ive ran ce .

“
The L aw of th e m i n d “
an d the L a w o f
th e S p i r i t of L i fe in C hr i st J esus o ur L ord —o n of e

th ese i s n atu ral the other super n atural yet both e q uall y
, ,

work by L aw an d they work always togeth e r

, . As
trul y as “th e L aw of s in '
nee ds the “L aw of the
mem be rs to pre p are fo r i t so doe s th e
,
L aw of th e
S p i ri t o f L i fe nee d the preparat i o n of the L aw of the
m in d '
. O be d ien ce to the n tu r aa
l law of the m i n d i s
th e p rep a rat i o n by wh i ch th e sou l i s b rought under
the L a w of th e p
s u er na
t a
l power
ur of th e S pir i t of
L i fe
3 .
“T he L aw o f the m in d . I t i s th e l aw of the true
se l f .
T he L aw of the mem be rs is the Law of the lowe r
self a n d this is e ve r warri n g w i th the L a w of th e m in d
,
.

A s o n e or other of th es e ga i n s th e vi ctory o n e ,
of the
other two cor res po n d ing forc es rush e s in a nd takes
p osse ss i o n .
 SELF KN O WL ED G E A N D SELF D I SC I P L I NE
- -

te r p re ts an d appl ies al l e x tern al sta n dards to t he in

div i dual . It w i ll urge o ne to e n ter the pr i esthood and

a n o ther to e n ter publ i c l i fe i t w i ll le ad o n e in to the
,

m arr i ed state an d an oth er in to the sta te of celibacy .

I t i s the La w of th e perfect io n of the in div i d ual soul .

Wh a te v er be the c o m pl i c a t i o n s brought a bout b y p st a

s in i t ca n po in t the wa y to li be rt y .

B ut l i k e al l law its streng th an d i ts w eakn ess li e i n

, ,

the fact that i t acts in the m i n utest deta i l s as w e l l as

i n great th in gs . T he s a m e l a w wh i ch co n trols the

mo ve me n ts of th e heaven s co n tro l s th e a utu m n leaf
ai t falls to the earth
s . A n d the L a w of th e m i nd i s
ever act in g in th e sm a ll est d e tail s of d ai ly l i fe . Wi th
its prophet i c vi s i o n i t see s th e soul alread y perfec t , ,

e nter i n g in to the Vi s i o n of G od ; an d th a t i t m ay
atta in tha t e nd i t i ssu e s i ts com ma n d in som e s mall
,

and i n s i g n ifi ca n t deta il of d uty ; i ts eye i s al wa ys on

the futur e b ut i ts com m and s ar e in the pre se n t
, . As
when o ur L or d h aving for e to l d the m artyrdom of S t .

'
P eter ,
turn ed to h i m a n d sa i d F ol l ow Me -
as
th ough H e would say I f you would be a ble to d ie ,

’
th e m artyr s d ea th beg in n ow b y fol low in g M e .

S o the L aw of th e min d wor k s lik e the sculptor w i th

 T HE SE A T O F T HE C O NFL I C T 1 05

his eye o n the m odel and hi s hand s upon t he clay ,

m o ulding it by touche s s o ligh t that they are scarcely

perceptible We fo rget thi s pr o phetic cha r acter
. of

c o n s c i ence and thinking its c o m mands o ften are

,
in

s i gnificant being unfaithful

,
in that which is least we ,

fail in the great re s ult . I f we w o uld reali s e at each

“
pr o mpting of co n scie n ce this ha s more in it than I
can see , it i s the voice o f my ideal and perfect s el f
leading me on t o perfecti o n thi s little detail i s the ,

next s tep towa rd s perfection ,

we should be more
pr o mpt in obedience .

B ut shall we s a
y then that t o emancipate ourselves
fr o m s in we need bu t to fo ll o w the leading o f c o n
science ' S urely n o t ; we sh o uld fi nd that very soo n
the com ma nds of co ns cience were
o ur p ower b ey o nd
to obey W hat we need even m o re than light to
.

k no w the way i s s tren gth to fo llow it C onscience

, .

with its pr o phetic voice can lead indeed but wh o can ,

foll o w .
“To will i s p r e s ent with me but to am
c co
,

'
p l is h that which is good I find n o t . The soul weak
ened disea s ed and pa r aly s ed by s in can fo ll o w but a
,

little way with falte r ing s teps and ga s ping breath .

I t need s to be led t o O ne who can he l ait wounds

s
 SELF KN O W LE DG E A N D S E L F D I SC I PL I NE
- -

a n d en due i t with power . C on scien ce can not save the

soul from s in, but i t ca n lead it to i ts D el i verer .

4 . The L aw of the mi nd br in gs i t to its L i berator .

An d the L i be rator of the s o ul i s n ot a l aw th o ugh i t

w o rk s by law . I t i s a P erso n . The Law of the S p i rit
o f L i fe i n C hr i st J e sus our L ord . S tr i vi ng to obey the
vo i ce of conscie n c e follow in g i t w i th halting steps the
, ,

soul fin d s i t s el f ha n ded o ver to a l ivi n g P erso n who ca n

fl ood i t s whol e n a ture w i th q u i c k e n ing infl uences and ,

the energ i sin g hope that a pe rson alone ca n g i ve .

Th i s soul hal f d ead i n trespasses a n d S i n s fin d s i tsel f

-

at last en c i rcled in th e sweet B re a th of the S p i ri t of

L i fe i ts fagge d a n d j aded natur e healed an d soothed
,

by the Bal m of H is P rese n ce so strong an d so g en tle , .

B ut even the S pirit of L i fe wor k s by l a w . H is

action Up on the soul i s n e ver lawl ess a n d capr i cious .

H e lead s the soul through the L aw of the m ind .

C o n sc i e n ce i s as i t w e re a v al ve through which the

stream o f grace flowing forth from the S p i r i t of God
fl ood s t he soul . I f conscie n ce be closed an d the L aw
of the m i n d v i olated the stream i s stay ed i f co n, ,

sc i e n ce be op en th e stream rush e s forth in a m i ghty

,

torren t refresh i n g in vigor a t in g Upl i ft ing a ll the powers

, , ,
 S E L F K N O W L ED GE AN D SEL F D I SC IPLI N E
- -

did battle . D av i d w i th h i s sli ng an d sto ne s b ut with

al l the fo rces of ri ghteous ness be hind an d Go li ath ,

with h is g i a n t stre n gth and m i ghty sword a nd a l l th e

e n em i es of G o d be h in d h i m . I f Gol i ath co nq uered
Isra el m ust have been defe a t ed ,
aGol i ath
s fel l t he
force s of the P h i l i st in es fl ed be fore I srael .

An d th us the great mora l ba ttle whether th e soul ,

i s to b e ruled by s in or b y th e S p ir i t of L i fe d epe n d s ,

U po n th e vi ctory of the La w of the m e m bers or the L a w

of the m in d . T h e tr ifl in g acts of sel f in d ul ge n c e or
-

sel f w i ll aga in st wh i ch co n sc i e n ce so v ehemently pro

-

t est s from th e fi rst wa kin g in th e morn in g wh en th e

'
L aw of the m e m be rs c ri es , R est a littl e lo n ger an d the ,

“
L aw of the m in d c rie s A r i se , , and prepare for th e wor k
'
of th e d ay , o n through eve ry hou r alm ost e very,

mom en t of the d ay the tide of battl e ebbs a n d fl o w s .

A n d beh in d these two comba ta n ts whose co nfl ict i s over

thi ng s so tr iflin g that the y sc a rc e seem to h a ve an y
a
mor l v a lu e at all sta n d th e two m i ght y powers of life
,

a n d death of ,
s in a n d righteous n ess awa i t in g the issue
, .

T his th e re fore is the seat a n d ce n tre of self d i sc i pl ine

, ,
-

in th at tw i l i ght l and where th e fin est ray s of l i ght so

b le n d w i th th e d ar kn ess th a t the p re sen ce of the two
c an sc arc ely be d e t ect ed .
D I S C I PL I N E O F T H E WI LL
.
 SE L F KN O W LE D G E AN D S ELF D I S C I P L I N E
- -

se e m i ncapabl e of a n y mora l i nterpretat i on a n d de ,

s i gned ,
if they h ave any des ign at all to force h i m ,

to wor k — the n eed s of bo dy and of m i n d the mot i ves ,

th at set the mach i nery of his n atur e go i n g a n d te n d

to develop th i s power or th at the ambit i o n s or pass i o n s
,

that d ri ve me n t o l ive the m os t stren uous o f lives or ,

the lac k of m oti ve a n d will wh i ch le av es others to

d r i ft a i m lessl y where the curren ts a n d t i des of other
l i ves m ay l ead them the strugg le for food the lust
, ,

of power or m on ey or infl uen ce the vast m ult i tud e

, , ,

of people an d things that cla im men s ti me or i nter e st

or a
ffe ct ion —all th ese things every th in g great a nd
,

sm al l m o st ephemeral or m ost l as t i ng every thi n g that

, ,

compe l s me n to w o r k or dooms them to i dle n ess ,

’
everyth ing th a t calls out a m om en t s i nterest or l ays
i ts gras p upon the heart all these th i n gs whether me n
, ,

be l iev e i t or n ot , or e v er th in k of i t have one suprem e

, ,

o ne etern al re s ult —the ma k i ng of ch a r act er .

W e v i sit the sce n es of anc ien t c ivi l i sat i on o n ce the ,

ce n tre s of i nten se act ivi ty n ow s il e n t a n d deserted ;

,

th e r ecords of hu m an ge ni us a n d amb i t i on are al l

arou n d us , y et the i nter e st wh i ch they a wake n i s not
m e re ly the in t e r est of the a n t iq uar ian the re i s a d ee per ,
 T HE D I S C I PL I N E O F T HE W I LL 1 13

and m or e human interest—these were the scene s of

m o ral c o nflict s the se streets and palace s t he s e m ighty
, ,

temples and amphitheatres witne ssed the s truggl e of

c o nscience with human passion and sin, which we

know so well the stru ggle ,
of the eternal with the
temp o ral . The earthly end o f tho s e ancient civilisa
ti o n s w asoon
s fulfilled and they passed away the ,

thousand thing s that se t its wheels spinning a n d kept

them g o ing they have passed away but the ch aracters
, ,

that were fo rmed by them wh o se shapin g these sile n t

,

streets and crumbling wall s wi tnessed remain for ever ,

a
.

The thing s that seemed so imp o rt nt that stirred the

,

city to i ts depths and fi lled t he s treets with ea

ger
c rowd s have pa ssed like a passing st o rm and left
, no

trace but up o n the soul s wh o bear them fo r eternity .

Ho w little we real i se thi s the supreme purpose o f ,

l ife A s we think of men whose n ames are kn o wn i n

.

the s o cial political an d l i terary world a n d thin k of

, ,

what they have d o ne and how they have made the i r

names mem o rable we forget that the momentous
,

questi on fo r them is not s o much what they have

a
done as what h s be en the effect o f all they have
,

d one upon their own moral character .

8
 S EL F KN O W LE DG E A N D SEL F D I S C I P L I NE
- -

I t i s n ot nece s sary that a man s h o uld real i se this to

m ake i t so . S o me realise it k ee n ly others n ever g ive
,

i t a thought but i t i s true for eve ry

, o ne whether h e
bel i eve s i t or de ni es i t . The ver ies t trifl e r who plays
all his life u po n the m ere surface of th i ngs ,
the
m ater i al i s t who de n ies that there is any future life ,

a n d who profe s ses that moral d is t i nctions are but the

outcome of social in sti n cts a n d hered i tary train i n g are ,

a s deeply marked by l i fe as th e most ser i ous a n d the

m os t rel i gious . N o on e ca n escape from it whatever ,

h i s creed or i f he
, ,
h an o creed
s ,
whatever his ph i losophy
o f l i fe o r i f h e has n o s uch ph i losophy but l i ves o n l y
,

i n th e pass i ng m ome n t . W h e ther h e e ver pau ses to

th i n k of what he i s do in g or n ot the pr i nc i ple i s the ,

same for all —the e ffect the o n e lasti n g effect of l i fe i s

,

character . A s the no i se and moveme n t of the m a ch in

ery of outward things si nk s in t o sile n ce a n d the stra i n ,

a n d pressu re rel axes each o n e p a sses out in to the

,

s i l en t world b ey o n d a lonely fi gure be arin g upon

,

h i mself the m oral results of al l h e has pass e d through

for eter n ity . Ma n h as his e n ds in i t al l a n d they m ay
be only te m poral G od has ,
H is e n d an d i t i s etern al .

I t i s a str ange th in g when we co n s i der i t th a t of ,

 S EL F KN O W LE D GE AN D SE LF D I S C I P L I NE
- -

l ate n t possi bi l i t ies of go od a n d e vi l an d we come forth

,

wel l shaped strong and purp oseful or c rush ed m i s

-

, , ,

sh a pen dem o ral i sed

, .

We a th us led
re to loo k be n e a t h the surface of a l l
that i s go ing o n a rou n d us, an d to see al l as th e
m ach i n e ry de s i gned by G o d for t he m ould ing of
ch a r acte r .

I t i s in d eed a g igan t i c an d m ass ive mach in e ry . B ut

i f w e con s i der th e va stne ss an d com p l e xi ty of the

syst em H e has fo rmed for th e devel opmen t of the

h uma n body n ee d ing cou n t less ages of prepara ti o n an d
,

co mpri s ing n ot merely the e arth but th e so l ar sy stem ,

and for all w e kn ow a g reat d eal more a n d if w e real i se ,

how m uc h m ore va lua ble the m oral l i fe i s tha n th e

phys i cal i t will n ot su rpri s e
,
us . A nd i t w il l mor eo ve r
, ,

en courage ra the r th an d i scour a g e us . F or in t i m es of

d iffi cu l ty w h e n we are depress ed wi th th e s l ow n ess of
our progr es s an d the sm al lne ss of the resu l ts achieved ,

i t wil l h el p us to r ea l is e the g rea tn ess of th e ta s k in

whi ch w e are e ngaged by co n s i d e ring the grea t ness o f
th e ma ch in ery w e must e m pl oy . T he co nq u e st of a
tempt a t i o n a nd the slow d eve lopm en t of so me v i rtue ,

th e gra d ual b u ilding up o f c hara cte r may be gr ea t er

,
 T HE D I S C I PL I N E O F T H E W I LL g1 7

thing s than th ey s eem t o u s . I f it need s so e x tended

and intricate a sy s tem s uch a play o f force s s uch a
, ,

c o mbinati o n o f peo ple and things t o p r oduce re s ult s

,

that seem s o s mall i t may be that

,
I am mi s taken in
my e s timate o f their r eal value . I f t he wo rld and all
that i s in it exists for man and i f man s w o rk here
,
’

i s t o o ve r c o me evil and to d o goo d then , I am jus t i

fied in estima t ing the value o f g o odne s s which , I can
se e bu t dimly by c o mpa
, ring i t with the magn i t ude
and c ost liness o f the machine ry n eeded t o produce
it
.

Think of the am ount of energy of mind a n d b o dy

t hat is expended i n o ne day in such a ci ty a s L on d on ,

and then c o mpare it with the net re s ults a s s een by

the Eye o f G od the results that remain and will remain

,

fo r ever—alittle deepening o f the lines o f charac t er

in each pers o n c o ncern ed the threads o f habit w oven
,

a little firmer the v oice o f conscience s o mewhat clearer

,

o r les s di s tinct the will sunk a trifle deeper int o its

,

ruts or lifted a little out o f them and here and there,

so me grea t vict o ry fo r good o r evil The c o mpari so n .

o f s uch results a s the only permanent o ne s wi t h all

, ,

that it ha s tak en t o prod uce them m ust force , us to

 S E L F KN O W LE D GE AN D S E L F D IS C IP L I N E
- -

re al i se how di fferent G od s esti mate of th e tru e val ues

’

of th i n gs i s from ours .

L ife the n i s but the mach i ne ry by wh i ch character

, ,

’
i s formed . B ut i n j udging of a m a n s char a cter we

a
j udge i t as a whole w i th a ll i ts paradox e s a n d con
,

a
tr d ic tions —it i s a U n i t W e re led in st in ctively to
.

lay stre ss u pon som e th i ngs a n d to pas s over others ,

m o re lightly to br i ng together the g o od an d b ad

, , the

wea kness a nd the strength a n d to blend them som e ,

how in to o n e h arm o ni ous whole . O ne v i r tue doe s n ot

m a k e a good m an or o ne v i ce a bad m a n . The best
me n ofte n have great faults and the worst have the i r
vi rtue s S omet i mes we are su rpr i sed to fi n d what
g ood deed s a ba d m an w i ll do th o ugh we k now that ,

somehow they do n o t cha n ge h is character . P eter

de ni ed o ur L ord th o ugh h e was a S a in t an d J ud as , ,

w i th th a t vi ce that rui n ed h i m h ad the q ual i ti es that,

would have fitted him t o be a n A p ost l e .

I n deed there are n o t a few good m e n who have

,

g raver faults th an oth e rs whom we k now to be bad ,

a n d th e re a re m e n whom we ju s tly j udge to be bad

who have n ever ta kin g deed for deed don e a th in g
, ,

in i ts el f so bad as h abe s e n d o n e by a m an who is

 S EL F KN O W L ED GE AN D SE L F D I SC I P L I NE
- -

j udge of acts as in them se lves right or wron g . A

d i sho nest act i s always wrong an d m u s t be j udged
accord i ngly A murder is a m urder whether com
.

mitted by a C h ri st i a n i n the streets o f L ondon or by a

sa v ag e in the S outh S ea I sla n ds . Yet when we p ass
from the act t o j ud g e the pe rso n who com m itt ed i t at ,

o n ce a m ul titude of c on s i derat i ons have to be take n

i n to accou n t wh i ch mod ify and in fluen ce o ur j udgme n t
at every step . An act i n i tself is ea s ily judged as good
or bad but an act co n s i der e d i n relatio n to the pe rso n
,

who d i d i t i s a very d i fferen t thi ng . F or t he n d ue

we i ght has to be give n to every c i rcu m sta nce of char
a ct e r d i spos i tio n ed ucat i o n re l i g i o n a nd a hu n dred
, , , ,

others . The m a n w i th in herited evil tende n c i es a n d

b rought up u n der e v e ry degrad i ng i n fl uence ca n
sc arcely be co mpare d w i th a C hr i stia n m ai de n brought
up in a C athol i c home a n d she l te red from childhood
from e very b rea th of evil .

Y e t whe n we s ay that th e o n e s u preme outco m e of

li fe i s th e form ati o n of charac te r such a state me n t im
,

pl ie s that th e re i s som e co mmo n bar to w hi ch al l can

be b rought for j udgm en t som e com mo n st an dard by
,

whi ch al l m ay be test e d w h ateve r th ei r t e m pe rame nt

,
 T HE D I S C I PL I N E O F T HE W I LL 1 21

o r t raining whether they be s avage o r civilised

, ,

H eathen o r C hri s tian P r o te s tant o r C ath o lic

,
We .

mu s t get d o wn beneath all the acciden t s o f life ,

to

so me c o mm o n all embracing principle which applie s

-

equally to all whatever their circum s tances or nation

,

ality or religi o n .

I s there any such standard by which all can be

j udged ' There s urely i s . F o r the m o ral re s ult
which the m ultitude o f influence s and fo rces that
act upo n any human life pro duce s can be seen in their
e ffect up o n the acti o n o f the will in o ne special
directi o n . D oe s the wil l s trive after what the man
believe s t o be right o r d o es it deliberately and con
,

s c io usl y ch oose wha t he believe s to be wron g ' The

an s wer that hi s life gives t o the s e que s ti o n s w i ll en

able us t o fo rm a very goo d e s tima t e of hi s charac t er .

A nd t hi s test i s univer s al it can be applied t o all

, .

Many o f the standards by which we would j udge men

are inadequate n o t a few are art i ficial
,
H ere is o ne .

a s wide reaching a s the huma n race and which g o es

to the ve ry r oo ts o f character . By this te s t al l are
bro ught to t he same ao f j udgment
b r . It g oes deeper
than man y of those q uesti o ns by which men are ap t
 S E LF KN O W LED GE A N D S E L F D I S C IP L I NE
- -

to bl in d themselves to the ma in i ssue . N o m a n w ill

ever be j udged by a stand ard which he d i d n ot kn ow .

H e that kn ew the Law s hall be j ud g ed by the Law ,

he that kn ew n ot th e L aw sh al l b e j ud ged w i thout

Law ,
n or will an y ever be j udged beca u s e h e did n o t
’
reach another s sta n dard n or we may be bold e n ough
, ,

to say be cau se he d id n ot
,
re ahc h i s ow n sta n dard ,

only because he d id n o t s tr i ve to reach i t .

T here i s a great deal of em o t i onal se nt i m e n t wasted

by a certa in cl ass of pe o ple in describing the sord i d
a n d degraded l i ves of those who ha v e l i ved from
ch i ld hood in c i rcu mstances th a t s hut them out from
th e p os s i b i l i ty of better th in g s a n d the y as k w i th
,

bitter n ess why should s uch pe o ple be j udged a n d

pun i shed for do i ng wrong that they d id n o t k n ow was
wron g a n d for n ot l i v i n g up to a standard that w a s
i m possible . The answer of c o urse i s s i m ple th e y
, , ,

will be j udged on ly by a standard that they d i d

k n ow . M any of tho s e upo n whom such sent i me n t
i s wasted m ay be i n fact bett e r m en a n d women tha n
tho s e who are pity in g them . Fo r they may be tryi ng
harder wh i le m ore s everely h and icapped to li ve true
, ,

to t hei r own hu m bl e sta n dard of rectitude .

 SE LF K N O W L EDGE AN D SELF D I SC I P L I NE
- -

other th ose who del iberately choo s e what they kno w to

be wr o ng . S ome may ha ve ve ry crud e a n d i m pe r fect
i deas of right a n d wro n g throu g h n o fault of th e ir o wn
,

ad the i r stand a rd s
,

n co n seq u en tly w i l l be very differ

ent ,
b ut th e C atho li c in the ful l light of God s T ru th ’

and with a se n s i tiv e co n sc i ence an d some savage ,

fet is h worsh i ppe r in the he a rt of A fr i ca w i th th e d i m

gli mmer of an u n d eveloped a n d i ll ed ucated co n -

,
a
sc i e n ce e ch stri v ing to l ive true to what h e be l ie ves ,

com e u n dou b ted l y with in th e sa me moral c a tegory

—b oth of th e se m en are good a ccord ing to th e ir
lig hts .

T h is then i s wh a t w e m ean in the bro a d e st se n s e

,

o f t he word whe n we spea k of li fe as the tra i n i n g

,

place of characte r an d a pp l y i t to the whole hu ma n

,

race . I t d oes n ot l ow e r our e st i m a te of the value of

religio n or of a
the sup e r na tur l g i fts of G od far from ,

i t but i t goes dow n to th e root a n d fo und at i o n of

,

charact e r upon whic h such g i fts m ust act .

I t i s a solem n th in g to loo k out upo n th e w o r l d of

me n in the i r m a ni fold spher es of l i fe an d t o kn o w ,

that whate v er th ey ma y be e ng a ged in in bus iness ,

or p l ea sur e in la bour or in r es t somet im es s i l en tl y

, ,
 T HE D IS C I PL I NE O F T HE W I LL 1 25

and almo s t unconsciously s o metimes with effo rt a n d

,

with tears t he will i s gradually but surely turning in

,

o ne or other o f the s e tw o di rectio n s an d with an ever ,

i n crea s ing ease of ch o ice and rapidity of mot i on and ,

that the whole character revolve s with i t .

B ut to con s titute a m o ral act the will must be free .

N o o ne can be held respo nsible fo r do i ng what he

could n ot help doing . There i s n o character in a

piece o f machi n ery . A n act i s a moral act in so far
athe will i s free to cho
s o se o ne of tw o courses which
lie o pen before i t . A nd yet it is undeniable that
while there lies deeply r o oted in every o ne o f us the
ineradicable sense of fre edom there are at t he s ame
,

time ma n y occasions i n whi ch this se n se o f liberty

seems to fail u s i n the moment of s o me great temp
a
t tion . W e have it before and we have it after but ,

in the crisi s o f decision we ofte n lose it .

I think most people have felt this L ooking fo r .

ward t o the temptati o n they anticipate they know ,

th a t they can re s ist at any rate that they can a void

,

it and looking back after the s in ha

, s been c o m

mitted they are filled with shame and remorse and

self c on demnat ion but at the moment it s eem ed as i f
-
,
 S ELF KN O W L E DG B AN D SE LF D I SC I P L I NE
- -

al l the s uccours of the i r n ature fell bac k an d they

were s wept a way in th e strong curre n ts of b l in d in g
passio n .

An d this i s u ndou b ted l y true . W ho would be so

rash as to assert that at a n y mom e n t ev e ry m an is

free to choose as he wi lls ' T hat the acti on of the wil l
i s u nh a m pered by the past ' That howe v er oft e n a
m an has y i elded to a s i n at any moment the will i s
,

absol utely free fr o m the power of that s in ' W hich of

us wh o has even the mo s t superfi c ia l kn owledge of

h i m sel f would m a k e such a n asse rt i o n ' N o such a ,

doctr i n e cou l d o nly lead to rec k less n ess or de s pair .

E very cho i ce that is m ade develops a tende n c y to

choose in the s ame d i rectio n . The o fte n er we cho o se
a n yth in g th e eas i er i t i s to choose i t again . The law o f
ha bi t reign s i n the mor a l order as truly as the law of
g rav i tat i o n i n the phys i cal . The most d i ffi cult th i ngs
becom e easy in t i me . I t would be as d i ffi cu lt for a
sa in t after l o n g hab i ts of vi rtue sudde n ly to fal l i nto
mortal s in as i t wou ld for a m an l i vi n g for years i n
,

hab i ts of v i ce sudde n l y to becom e a sa in t . The law

of h abi t pre sses upo n th e w i ll dr ivin g i t i n to the
,

ch ann e l whi ch i t h as cut for i tse lf an d ma ki n g i t more

,
 SE LF KN O W L E DG E A N D SE LF D I S CI PLI N E
- -

n ot by v i o l e n t an d spasm od i c eff orts a t s e lf a ssertion -

that he w i ll ove rcome ,

but b y steady a n d unre mit

e fl o rts
’

ting at perseverance . The L a w of habit c an

o n l y be co nq uere d by the L aw of pe rse ver an c e . The
w i ll i s und e r one law i t ca n o n l y be freed by be ing
,

brought under a n othe r la w act in g as st e ad il y and pe r

siste ntly .
“Th e Law of th e S p i ri t of L i fe alone can , ,

'
d eliver me from th e Law of sin a n d d e ath . Th e
bonds th at bi n d the sou l ca nn ot be u n do n e by ay
n

a mou n t of ra n dom e fforts to tear th e m o ff, howev e r

vio le n t or by a ny e x pe nd i ture of m u sc ul ar en ergy
,
.

T hey m ust be l oose n ed kn ot by kno t the mad a tt e mpts

to b urst them o n l y dr a w the m t i ghter a n d l eave the
poor ca pt i ve e x hausted an d d esp ai rin g . T h e wor k of
years c an not be u n do n e i n hours .

Th e prod i gal who wa k ens to fi nd h i msel f a sw ine

’
herd in a d is ta n t l a n d ca n not get ba c k to his fath er s
home however m uch he lo n gs for i t sa ve by trea ding
, ,

step b y step the road wh i ch he j ourn e ye d i n l e aving

’
it
.
I f he w o uld h e ar h i s father s welcome an d s i t down
’
once more at h i s father s board the d i sta n c e that separ
,

ates them m ust be traversed every so re foot m i le The

ha tr ed of h i s p resen t d egrad at i on the se n se of the
,
 T HE D I S C I PL I N E O F T HE W I LL 1 29

madne ss of his fo lly in leaving t he fierce rev olt again s t ,

his mi s ery and agai n st t he citiz e n o f that far -

o ff c o untry
to whom he sold himself are o f no ,
use unless they
brace him up to the great re s ol ve ' I will ari s e and gv
'
to my father .

It is the failure to realise this that leads so many t o

de s pair . The deep roo ted c o nsci ou s nes s of freed o m in
-

theory and it s apparent failure in practice . The idea

that o ne can at any m o ment a s sert one s liberty in t he ’

face o f l o ng r ooted habits

-
that the s en s e o f freed o m
need s only to be a s se r ted to realise it i n fact . I t is not

indeed a delu s i o n that s ense of freedom i t is Me great ,

real i ty but he who

,
h aso ld himself int o s lavery mu st
s

pu rchas e hi s free d o m at t he full price he received fo r

his degradation . There are few if any o f t h o se wh o
, ,

have fallen victims to some degrading habit of sin wh o

have n o t made e fforts at so me time t o free themselves .

They knew like S ams o n o f o ld their

, ,
o wn inherent
po wer but they did n o t kn o w the strength
, of habit
and the power o f sin . F rom time t o t ime they wo uld
s hake them s elve s free of t hei r bonds and pro ve t o
themselve s that ,
athey
s th o ught they could at any
,

moment assert the ir l i berty but they did n o t re a

lis e ,

9
 SEL F KN O WLED GE
-
AN D SEL F D IS C I P L I NE
-

that their stre n gth was gr ad ually going from them a n d

that the bonds w i th wh i ch they were be i ng bou n d
were stronger a n d they awake at last a t the vo i ce of
,

the en chan tress to fin d th e ir stre ngth e x haust e d a nd

the i r freedom forfe i ted .

The se n sual i st h ah is moment

s s of re act i o n he lo n g s
fo r pu ri ty he k nows he ca n be pu re
, . I n tim es of sur

feit when the stre n gth o f th e pas si on i s

,
fo r the m o me n t
exhau s ted or sati s fied his be tter self comes for th and
,

a s serts i ts e lf . H e i s fi lled w i th a hatr ed of h i s si n an d

,

m ake s vi ole n t e ff orts to fr ee h i m se lf a n d the ol d habi ts ,

fall bac k an d w ai t —the y k n ow that the y ca n a ffo r d to

wait the e ff orts are too v io lent to last
,
a n d whe n he is
e xhau s ted a n d th e n erv ous r ea ct i o n sets i n these old
hab i t s qu i etly come bac k and b in d the i r cha i ns more
fi rml y an d the d ar k d e spa i r of sl a very s e ttles dow n
,

on h i m onc e m or e .

The Law do es not fe ar the v i ole n t outbreak of an

an g ry mob . I t i s stro n ger however n ume ro us the m o b
,

and v io lent its at t ac k . W hat it d oes fear and r i ghtly ,

fea rs i s o rgan ised revolt

, . a aga
L w in st law o rgan isa
,

t io n against o rganisati o n A n d si m ilarl y n o m o me n t

aove rcome
.

a ry s truggle how e ver d e ter m ined,

, c n the
 S EL F KNO WLE D G E AN D S ELF D I S CI PLI N E
- -

power of r es i s tan ce they d i spl ay . Well th i s ve ry

,
d iffi

cu l ty to ov ercome the e v il m ust give us a se n se of

secur i ty a habi t wh i ch w i ll do such good se rvi ce an d

become th e ve ry bas i s of c ha r ct e r i s w orth stri v in g toa
fo rm .

An d n o dou bt good m en h ave the i r mo men ts of

fa i lure mom en ts i t m ay be whe n u n der the force of
, , ,

v i ole n t t e mptat i o n they s i n . An d though th ey mu s t

gr i e ve ove r such fa il ures a n d gri e ve as o nl y goo d me n
,

can gri eve yet surely the y nee d n ot l o se h ea rt ;

, the

hab i ts o f a li fet i me w i l l n ot be destroyed by o ne fai lu re .

I f they r e pe n t those l o n g fo rm e d hab i ts will rea ss ert

,
-

the m sel v es . Whe n a su m mer storm h a s pa ssed a n d

left beh i nd i t ru i n a n d d i sord er at o n c e e ve ry co n ,

struct i ve power of N ature sets to wor k to men d an d

h eal a n d remed y the wor k of d e struc t i o n . An d o n e
storm of s in w i l l n ot n ecessari ly d es troy al l those
pos i t ive hab i ts of the soul wh i ch have b e en so ca re
fully formed a n d deve loped in the pas t . S i n is in

de e d alway s bad b u t we m ust n ot u nderest i mate

,

th e p o wer of good be cause w e reali se the power o f

e vi l .

T hus , ah abi ts
s ar e formed th e characte r bec om es
,
 T HE D I S C I PL I N E OF T HE W I LL 1 33

e st abli shed fo r g ood o r evil Up o n lines which are n ot

ea s ily shaken . A nd the habit of ch oos ing o r tryin g
to choos e what i s right build s the cha r acter Upon the
firm and s table line of m o ral rectitude and one wh o ,

so act s certai nly is a g ood man .

E verything therefo re in which the will is called int o

acti o n afl e c ts it in s o me way fo r good or fo r evil and ,

fo rms the ma t erial s elf di scipline fitting o r unfi tting

for -

it fo r its great wo rk in the ch oi ce o f right an d wro ng .

The hundred things in which day by day we are

o bliged t o c o me t o a decisi o n and make a ch o ice ,

things in them s elves o f little imp o rtance the s e are ,

t he training ground o f the will

-
I n w or k i n s tudy .
, ,

i n rec reation in
,
the u s e o f all those th ing s which a re
necessary fo r o ur daily life such as fo od and sleep in ,

the interc our s e with others in the daily calls o f duty

, ,

in the exerci s e o f the po wer s o f m ind and b o dy in ,

everything we have t o d o i n our relations w i th every

,

per son with whom we have dealing s by the P r o vi ,

dence o f God the will has t o be e xercised and t r ained ,

and i t beco mes weak o r str ong free o r en s laved firm , ,

o r vacilla t ing ,
athe
s re s ul t . E ach o f the s e occas i o n s
may be smal l in them s elve s and the deci s i o n s perhap s
 S EL F KN O W LE DG E A N D S E L F D I S C I P L I NE
- -

of l i ttle i m porta n ce but the i r frequency enh a nces their

,

value a n d determ i n es the re s ult i n gra ver m atter s .

We come fo rth fr o m the da il y rou n d of work and

pleasure to ta ke p art in th e gre a t mora l c onfli ct s which
at o n ce test and form us . B ut we sh al l fi n d that the
wi ll has a l rea d y its ow n m ar k ed character i st i cs whic h
were de velop ed in sph e r es of cho i ce t h at appare ntly
ha d l i tt le or n o th i ng m ora l about th e m . H e who
hab i tual ly st ru g gle s w i th e v e ry th ing however har m
less in i tself that te n d s to get too muc h h o ld upo n
him chec ki n g a n d mort i fyin g h is a pp e tite deny i ng
, ,

h im se lf i n thi ng s h e l ik e s forego in g the use of th a t

,

wh i ch he m i ght leg i tim a tel y h ave that he m a y not ,

allow these th ing s to e n croach bey on d their pr o per

plac e who tra i n s h i s w i l l to
,
use th e m ater i a l th i ngs
wh i ch he n eeds o n ly a s m ea n s t o a n e n d n ever al low ,

ing them to bec om e a n e n d in themse l ves he i s no t ,

l ik el y to fa il under the temptat io n to u nl awful p l easure .

The vi ctory or defeat in som e sudde n and vi ole n t

ass a ult of pa ss i o n m ay de p en d up on whether o ne h a s
pr a ctised self disc i pl ine in such s ma ll m a tters as food
-

or sleep or little acts of s el f in d ulge n c e

-
.

L ife w i ll th u s be c o me in all i ts m ult i tud i n ous op p o r

 S E LF K N O W LED G E
-
AN D S EL F D I S C I P L I N E
-

not fail h i m . It is h i s attitude an d be rin g t o ward s a

the small th i ng s that wil l dec i de the i s s ue i n th os e
great m o ral confl i cts upo n wh i ch the welfare or ru i n
o f h i s soul dep e nd s .
“H e who i s faithful i n that
wh i ch i s l east i s fa i th ful in m uch he who d esp is eth ,

'
li ttle th i ng s w i ll fal l by li ttle an d l i ttl e .

An d i t i s good to remem ber th a t i f the w i ll ha s be e n

con q uered a n d e ns laved b y s in i n the e ff ort to re ,

cover a n d rega in i ts free dom i t d oes n ot sta n d a l o n e .

Ther e i s O ne w i th i t to g u i de ad to strengthe n i t
n . It
i s a lo ne in i ts down ward cours e . I t has An other to
help i t to r i s e . O ne who will teach i t the wa y il l umin ,

a t i ng the m in d w i th supernatural li ght a n d endow ,

i ng the wi ll with D i vine stre n gth . I t coul d n ot r i se in

its ow n stren gth ; h a bits ho l d i t in the i r i ro n grasp i t is
in tru th fas t bou n d i n m i s e ry a n d i ro n . I ts ow n utter
helpl ess n ess i s i ts hop e . O ut of the depths of i ts de
s pa i r i t m ust loo k up t o th e H igh e st . I n its utter ru in
i t m ust loo k to H i m who created i t . H e who m ade i t
alo n e ca n l i ft i t up an d r e store i t .

An d y et i t is n o easy tas k . a
I ts s l vat i o n does
n ot m ea n a ny c h a n ge of circu m s ta n c e—an y out
ward ch a nge a
t all ; the re m oval of an y o ut w ard
 T HE D I S C I PL I N E OF T HE W I LL 1 37

d i fficul ty . I t m u s t be resto red heal ed s t reng thened

, , ,

illuminated within . Thi s poor br o ken and di s t o rted

,

thing mu st be mended and made fit t o d o th e work

o f G o d to overcome evil and t o d o good
, . W e often
expect o ur prayer s to be an s wered by the rem o val
o f ob s tacles that s tand i n o u r way But no that . ,

w o uld n o t s t ren gthen o r re s t o re us ; o ur prayers are

an s wered by enablin g u s to o verc o me the d iflic ul ty
‘

they are an s wered withi n . W e d o not expect merely

that God will pi ty u s and pard o n us and admit us to
heaven but rather that here on earth God will mend
,

and heal us and e n able u s t o do H i s w o rk . The

s inner m u s t no t o nly be pard o ned but re s t o red befo re
he can enj oy the vi s i o n o f G o d A nd in every s tep o f .

t hi s rest o ra tio n the re mu s t be the act o f t he so ul and

the ac t o f G od the will striving and God helping
, .

'
A part from me ,
said o ur Lord ,
ye can d o nothing ,

ye t wi t h o ut our co -
operati o n God can do nothing .

The rus ty wheels of o ur di s u s ed n ature mu s t be

moved and a s they m ove the unct i o n o f G o d s grace
,
’

mu s t fl ow l
ov e r them . A t first the moti o n i s hea vy
grinding clum s y and ago nising but a s the s acred o il
, ,

o f D ivine grace fl o w s ove r them the m o vement bec o mes

 S EL F K N O W LED G E A N D SEL F D I S C I P L I NE
- -

fr eer . I t is in actio n alone that the restoration ca n

take place and the w i ll w ei ghed dow n by the burde n
,

of the past grad u a lly a nd by slow d e grees rega i ns i ts

strength and e l ast i city . A t fi rst the tas k see ms hope
less the ru s t
,
of long d i suse i m ped es i ts eve ry m o ve
me n t a nd the la w of h a b i t ho l d s i t in its ruts ; but as it
struggles crus h ed b y i ts ow n wei ght th e d i m l i ght of
, ,

fai th grows stro nge r a n d gi ves bi rth to a j o y fu l hop e

that st i rs i t to m or e pers i sten t e ffort an d the s e n se of ,

the D iv i n e H e lp e r be co mes cle a r e r sure r more a bi d , ,

in g . I t fi nds that in ev e ry e ffort of the w i l l there flo w s

in to i t a n d over i t a h ea l in g pow er th a t e nab les i t to do
wh a t was o n ce i m poss i ble a nd through ev ery ch an n el
,

of the sou l the v o i c e of the awa ke n i ng w aters i s heard

after th e lo n g ni ght of w i n ter a n d e ver y where the,

t ok en s of re tu r n i ng l ife are fe l t a n d i t k nows w i th i n

,

i tself th a t he who was dea d i s alive aga in he who wa s ,

lost i s fou n d .
 T H E D I S C I PL I N E O F T H E M I N D .

O N E o f the most remarkable characte ristic s of all

fo rm s of organic life i s the power of adapting itself t o
the circum s ta n ces in which it is placed . I t will en

de a
v o ur unde r the m os t al tered c onditi o ns t o live and ,

in o rder t o live it will reso rt t o all kind s o f c ontrivances ,

sometimes effecting such chan ges in i ts outward a

p

p e aa
r nce that no ne but a trained eye c o uld detect its
i denti ty A nd yet with all the s e adaptation s i t will
.

pres erve its identity .

Man posse ss e s th is power in perhaps a higher degree

than any o ther fo rm of
H e ca n find his h o me in
life .

any country in any climate under an almo s t infinite

, ,

variety o f c o ndi t ion s H e can live and adapt him s elf

.

to circums t ances i nvo lving the m os t vi o lent c ontra s ts ,

and soo n set t le d o wn and find t he means o f making

him self at h o m e . The change of the tempe r ature by
a fe w degree s o f greater heat or col d will kill many o f
t he l o wer fo rm s o f life . B ut man can pa ss fro m the
sunny plain s o f the S o uth to the ice -
fi e ld s of the N o rth
141
 S EL F KN O W LE D G E AN D S EL F D I S C I PL I N E
- -

a n d i s soon at hom e in his new a bod e He wh o h as

bee n brought up i n ri ches and l uxury ca n adapt h i m

se l f to povert y an d o n e who has never k nown a d ay s
,
’

i ll n ess whe n heal th i s l ost in a few months se ttles dow n

, ,

to the l i fe of a n inval id . An d w i th all thes e extern a

l

changes there are correspo n d ing cha n ges in the perso n

h i m s el f no doubt b oth in w ard a n d o utward b ut th ey
, , ,

d o not a
fl
'

ec t h i s i de n t i ty . The you n g m a n goe s fo rth

t o the ba ttl e of l i fe b ra ve an d str o ng a n d c o mes back
ag ed worn an d d is ap po in t ed bear ing th e scars of
, ,

m a ny a con fli ct a n d ma ny a defea t w i th powers , of

m in d a n d body decayed y e t through al l these cha n ges

,

the m a n i s the sam e .

A nd th i s power of ad aptab i l i ty i s a t once the hO p e

an d the desp ai r of al l who see k to do m e n good . I t is

the hope becau se they kn ow h o wever l o w a m an m ay
, ,

h ave su n k i f h e w i ll,
b ut struggl e to ris e he can fi n d
his home a n d h i s happ i ness i n better th ings . I t i s the
des pai r because the y know however high a m a n may
, ,

hav e ri se n he i s capab le i f he falls of m aki n g h i msel f

, , ,

at home i n h i s degrad ation an d his si n . T here a on

re

all s i des me n wh o have r i sen and are happy i n a l ife

a
th t on ce see med i mpossible a n d men who have sun k ,
 S E L F KN O W LE DG E AN D S ELF D I S C IPL I N E
- -

arou n d h i m . M an ca n li v e a li fe pra ct i cally ind ep end

e n t of mos t of these th i n gs . I n th e utmost solitud e h e
caga
th e r
n arou n d him a com pa ny of h i s close st an d
m ost i n t i mate fr ie nds a n d in the cr owd ed thorough
,

fa res of l i fe h e can be alo ne w i th them . 'ou may

te l l a m an by his fr ie n ds but there are n o fri e n ds
, so

in ti mate ah i s thoughts
s . I f you k now the com pa ni ons
of h i s m ind you w i l l kn ow what ki nd of m an he is .

I t is no t the s u ffer i n g s or the co n solatio n s of l i fe

that d i r ec tl y a ffect characte r but i t i s the thoughts ,

wh i ch me n cal l arou n d them at such t i mes . N o ex

t e r nal th in g ca n i n i tself a ffect the i nn er l i fe of the
soul . M e n are m ater i al the s o ul i s sp i r i tual
, . We
ofte n attr ib ut e to such things some m oral character
is tic , b ut in themselve s they are n e i ther good n or
bad . T he same th i ngs do h a rm to one perso n a n d
good to a noth e r— su ff erin g has bee n a curse to some
a n d a bl e ss i ng to others po verty has closed the door
of heaven to some to o thers i t has been the source
,

of a
be titude . The valu e of the s e th i ngs can on ly be
u nd er s tood by the th o ughts wh i ch they are the oc

casio n of the soul c a l lin g aroun d i t . S ome trouble

c om es in to a pe rso n s l i fe a n d i n stan tl y there gathers
’

,
 T HE D I S C I PL I NE O F T HE MI ND 1 45

ar o und him thro ugh the door o pened by that tr o uble

, ,

a cro wd of thought s anger rebelli o n bitte rne ss dis

, , , ,

c o ntent and at the same time th o ughts o f peni tence

, ,

acceptance the example o f our L o rd

, . The o utwa rd
tr o uble h athrown
s o pen an unseen d oo r into the
s pi r itual wor ld and i n flow this m ixed cr o wd o f
,

t h o ughts s wa rm ing around the s o ul and clam o uring

,

fo r a hearing an d it mu s t ch oo se amongst them al l

,

which it will liste n to and wh i ch i t will re ject and ,

by that ch o ice it rises o r fall s . O ne pers o n ch o ose s

t h o ught s that heal enc o urage and stren gthen him
, ,

an o ther th os e that s tir him t o bitterne s s and revolt .

The m o rality lies no t in the thing but i n the per

so n.

The contrast between the outward occas i o n and

the inward ch o ice is o ften startling— th os e thing s t o

which we a r e wont t o att r ibu t e be ne fi c e nt r esul ts

prod ucing n o t u n commonly the very revers e and the ,

things which we consider evil s sometimes being the

so u rce o f great moral ble s sin gs ; o r again the same ,

t hings producing evi l in one man and good in an o ther .

Tw o pe o ple fall under the same calam ity—it de s tr oys

the fai t h of o ne it i s the turning point i n the li fe
,
-
of
IO
 S EL F KN O W LE DG E A N D S EL F D I S C I P L I NE
- -

the o ther a n d the oc c as i on th at fi rst leads h i m t o l oo k

,

t o G od . W e can n eve r fo retel l the moral effect wh i ch

any com bin a tion of c i rcum s ta n ces or event s w i ll pro
d uce upo n a n y on e n ot eve r o n those whom we thi n k
,
.

we k n ow best ; me n g o dow n u nd e r c i rcumsta n ces in

wh i ch o ur know l edge of them wou l d ha v e led us to pre
di ct w i th co nfi den ce th a t they woul d r i se an d r i se whe n ,

w e ex p e c t the m to fall . N ay we ca n n ot a n t i c i pate

,

th ei r e ff ect u po n oursel ves . W e h av e occ a s i o n ally

been a m azed to fi nd that someth in g to wh i ch we
loo k ed forw a rd w i th co n fi den c e as a b less in g has i n
the ev e n t pro ved ve ry m uch the r eve rse . S uch in
stanc es show that th e s e ex t e rn a l thi ng s a re in them
se l ves u n m ora l n e i th e r g ood n or b ad a n d i f we l o ok
, ,

wi thi n ourselv es at any such cr i s i s we shal l s ee ve ry

clearly that the mora l e ffect i s to be traced to the
th o u ghts wh i ch they suggest an d are th e occ as i o n of
o ur choos i ng .

C ould we l oo k th rough the outw a rd happe n ing s in

the worl d of se n se to th e resu l ts in the sp i r i tual world in
wh i ch the soul l i ves our eyes w o uld s ee stra n ge sight s
,
.

S om e e ve n t i t m ay be,
of l i ttl e m om en t a word a
, ,

l oo k a su ggesti o n the pre sen c e o f some pe rso n an d the

, , ,
 SELF KN O W L ED GE AN D S EL F D I S C I P L I N E
- -

good and gradually bec o ming master o f

, its wh o le life ,

the moulder of its c ha racter .

I n d ee d i t i s true
, . T hese se cret an d u n see nm co

pa ni o n s of th e sou l i nta n gi b le a n d volatile a s they

,

a re affect our whole vi ew of m e n an d th in gs aroun d

,

us . The h ard s u bsta n t ia l facts of li fe a re i n terpret ed

,

by them th ey becom e plast i c in their han ds an d

, ,

c hange th ei r a ppearan ce an d colour i ng a t the i r bi d

d i ng . T h e s e pha n t om form s th a t ri se ou t of th e
d ar knes s an d retu rn to i t aga in co l ourless , ,
imp l a
p a
b l e, ethere al that spe a k i n in art i cul a te wh i spers
,
'

an d touch us w i t h gho s tly h an ds they are m o re rea l

,

to us tha n the sol i d e arth an d the stro ng mounta i n s .

They a ve il
c n the he ave n s for us a n d tak e the
bri ghtness out of the su n sh in e a n d d e epen the
shadows a t n oo n day or m a k e the d a r k est day seem
b r i ght . F or they come from the same la n d whe n ce
the soul comes they are of clos e r ki nship tha n an y
,

mater i al th i ng c an be ; an d it i s t he m in d th a t se es ,

n ot the ey e i t i s in the l i ght that b u rn s w i th in th a t

,

a l l outw a rd th in gs a re seen . A m i dst the ple asa n t

l a ughter and gen i a l com p ani on sh i p of fri end s some
thought s i le n tly en ters holds Up i ts la n t er n an d ca sts
,
 T HE D I S C I P L I N E O F T HE M I ND “
1 49

it s pale light aro und an d seen in tha t light all

, is

s udde n ly turned t o ashes the voi ces lo s e the i r ring

,

an d the laughter become s holl o w an d cheerle ss ; o ne

th o ught in a n in s ta n t h as changed the whole scene
from life to death .

It i s thus i n the th o ughts wh ich me n ch oo s e a s

t heir c o mpan i ons o n their way thr o ugh the w o rld
that the key to their i nterpretation o f life i s t o
be fo und D i fferen t me n view the s ame thi ng s in
.

di ff erent way s . A nd the s ame men in the c o ur s e

’

o f a few year s alter their whole view of life . They

have s imply changed their c o mpani o n s on the ro ad .

Indeed the breaking with o ne se t o f pe o ple and the

form ing t ie s o f friend s hip w i th o thers o f a di fferent
type i s o ften but the o utward evidence a n d result o f
a hidden and inward change o f t he m ore intimate
friend s hips of the mind . alearnt
Ho w can o ne wh o h s

t o take delight in th o ughts that are low and degra

ding
ca r e any longer to associate with the high m inded '-

A nd wh o that has fo ught and conque red the evil de

s ire s that once en s laved him w i ll care l o nger to as s oci
ate with the bo o n compa n i o n s o f his pa s t degradati o n '
It is then in the light of o ur th o ught s that we s ee
 S E LF KN O W LE D G E AN D SEL F D I S C I PLI NE
- -

a nd in terpret the people an d th i ngs arou n d us . By

a cha n ge of thoughts we cha n ge o ur vi ew of l i fe . It
oft en seem s to cha n ge the very peopl e wi th whom
we h av e to do . A feelin g of re sen tme n t h a s so me
t i mes the e ffect of app a re n tl y chan gi ng the ex pr es
’
s i o n of a n other s fa c e . A n d the same people l oo k
ve ry d i fferent to the cy n i c an d to the m a n of ge n tl e
a n d kin dl y fe el i n g . I t i s u n dou b tedly true that the
li n es and sh a dows o n the faces of those about us

deepen or grow l i ght e r u n der t h e chang in g thoughts

w i th in o ur ow n m i nd s ; we are aston i shed aga in an d
a ga in to fi nd how a pe rso n s face grows more
’
a
t

trac tiv e be com es som et i mes wholly tran sform ed as

,

acquai nta n ce kin dl e s i n to fr i endsh i p a n d fr ien dsh i p

i nto a ffect i o n . E ve n the to n es of the v o i ce eve n
,

the m e a nin gs of th e word s th at a re spo ken h ave a ,

d i ff ere n t sou n d an d rece ive a d i ffe rent in te rpretat i o n

from the chan g in g m ood s of th e perso n who hea rs
them . I t som e t im es s ee m s i m poss ib le that some
s i m ple ki nd ly m e a n t w o rds should be m i su n derst o od ,

but to the ears of o n e pe rso n the v oi ce sounds in

s in cere a n d the words rece i ve th e c o lour i ng ad

n

i n te rpre ta tio n that comes from a m in d fi ll e d w i th

 S E LF KN O WLE D GE AN D S EL F D I SC IPLI N E
- -

m en t of me n a n d th i ngs ou ts i de wh en th ey a ffect
o ur j udgme n ts of ourse l ves . M an y of us a ppea r to
ourselves to be wholl y d i fferen t people from what
we reall y a re . A few words o ve rh eard in ch i ldhood
h av e b e e n to some the beg innin g of a roma n ce wh i ch
t hey wo ve a bout thems e l ves a n d whi ch colou red thei r
wh o le co n cept i o n of them sel ves through all the y ea rs
that followed a n d eve n s o m e very rude awa kin gs to
,

the real ity have o n ly caused a few hou rs o f pa i n t i ll ,

a
th e y cou l d re djust themsel v es to the s hoc k an d fal l ,

’
bac k in to the i r wo n ted thou g hts . A paren t s m i s
concept i o n of h i s ch i ld h aoften
s settled dow n U po n
h i m as a d ar k cloud th a t preven ted hi m from e ver
k now in g h i mse l f as he was i n tr uth . An d aga i n the ,

const a n t com p a n ion sh i p o f s ome morbid sel f co n sc i ous -

thought h as h ind ered the use fulness a n d stunted the

growth of m any a l ife o n ce fu l l of prom i se . An d
m a ny a man who h as a l ways reg a rd ed h i mself in th e
cold chill in g light of self d epre c i at i o n a nd tim i d i t y
-

has wrapped h i s talent in a n ap ki n an d do n e no th i n g

fo r the world or for h i mself .

ada
B ut i f p tib il ity i s the co n d i t i o n of l i fe an d we ,

pt ourse l ve w i th such e x tra

ca n ada s ord ina ry v ers atil i ty
 T HE D I S C I PL I N E O F T HE M I ND 1 53

t o the changing condi t i o n s o f our phy s ical s urr o und

I ngs we can d o
,
so t o an in finitely greater degree t o
o ur mental a n d s piritual . There i s a limit to the
p ower of end urance o f heat or c o ld yet men can
,

adapt them s elves to the c o nstan t pr es ence o f th o ughts

t hat chill every hOp e and ambi t i o n and blight every
n o ble de s ire The same man may ri s e Up t o the
.

c o n templat io n o f G o d and l i ve in the Co mmu n i o n o f

S aints and fi nd h is j oy on ly in th os e things that are
,

pure and holy and o f g ood report a n d wi t hin a few ,

ye ars he may turn fr o m all this and ch oos e fo r hi s

c o mpani o n s the S pir i t o f ev i l and delight him s elf in
all uncleanne ss H e may do thi s and pre s erve his
.

identi ty adapting himsel f to t he compani o n s o f hi s

,

ch o ice I n two short years at m os t J uda s I s cari o t

.

had run through all the scal e o f spir it ual experience

fro m the highe s t t o the l owe s t I n but a few years
.

the narr o w P har is ee wi t h hi s e x c lu s ive views o f Jewish

privilege and his scor n for the Gentile w o rld break s ,

away from the traditi o ns and train ing of his y o uth

and “
crie s I n C hrist
, Je s u s there is nei t her Jew no r
Gentile B arba r ian S cythian bo nd n o r free
, , , ,
hence
for th he r ej o ice s t o see the G o d o f the Jew s athe
s
 SELF KN O WLED G E AN D S EL F D I S C I P L I NE
- -

God of the whol e wo rl d a n d the M essias not

, aas

deliverer o f o n e sm all peopl e o n ly b ut athes S aviour

of the h um a n ra c e .

Yes w e h a ve al ways to re m em be r for g ood or for

,

e vil th i s al most u nli m i t e d power o f the hu ma n m in d

to ad apt i tse lf w i th com para tiv e ea se to th e presence
of thoughts o n c e u nkn ow n or hated . The con s t an t
p re s en c e of an u n conge ni al compa nio n the hosti l i ty ,

of o ne whose path w e h av e cros sed th e fe e l in g that ,

o ne h as a gr ie van ce such th in gs are ofte n the

,
oc

cas i on of thoughts that w i th terr i b le rapid i ty ta k e

possessi o n of the m i nd an d le a ve the i m press of

th ei r prese n ce u po n the ch aracter .

There ar e m a ny who h a ve fal l e n from a ch i ldh o od

an d ear ly yout h of spotl ess p ur i t y in to a l i fe o f s in .

Th e re are m en of bus ine ss who hav e n eve r d iverge d

from the path of ho ne sty t i l l a fter m i ddle life . There
a men who kn ew n oth in g of the vi ce of in tem perance
re

t i l l l o ng after the i r char a

cte rs and habit were formed s

an d the i r pos i t i o n see m ed well secure d . To such

pers o n s the memory m ust st i l l be c l ear of the fi r s t
approach of the temptat i on that w alater
s to take
so fi rm a hold u po n th e m , of th e r eco il of the m i n d
 SE LF K N O W L ED GE AN D S ELF D I S CI PLI N E
- -

for i t a n d
,
so i t e n te red w i thou t let or h in d ran ce w i th ,

an ev e r wea k eni n g protest from co n sc i e n ce t il l at l ast

-

i t ga ine d po sse ss i o n p res i d ed in the cou n c i l cham be r

,

o f the soul cowed and s i le n c ed rea so n a n d too k the

,

re i n s of gov ern m en t in to i ts own ha n d s .

T hus doe s th e m in d g r a dual l y becom e ha bi tuated

a
an d fin l l y co n trolled by thoughts that o n c e we re a lie n
to i ts whole tr aini ng a n d ha bi t .

W e ha ve in d ee d the power o f refus in g ad m i ss i o n to

them . I n th i s m a tter we a certa i nl y fr ee
re to choose
our fr i e n ds . W e a re n ot re s po n s ibl e fo r the p resen ce
of a thought that w e in sta n tl y repe l . I n the pressure
of the crowd that i s const an tly com i ng a n d go in g no
dou b t s om e thought occa s i o nal ly passes the gua rd of
co n sc i e n c e in d is gu i se a n d such ca n ,
but be e x pelled
the m om en t i t re veal s i ts el f .

B ut atim e
s g o e s o n the pow e r of choi ce be com es
l e ss free . T h e str ea m n arrows an d th e curre n ts be
come stro nger . I t i s j ust as w i th h uma n fr i e n dsh i ps ,

wi th ad v anc i n g yea rs m e n m a k e few e r friends b ut ,

cl i ng a
l l the closer to thos e they have . They become
a p a rt of the i r life a n d th e r i ghts of fri e n dsh i p are
,

strong .
 TH E D I S C I PL I N E OF T H E M IN D 1 57

I n ea rly yo u t h the manifo ld inte r est s o f life ,

th e

ve rs atili ty o f the mind the m o rning fres hne ss that re s ts

,

upo n the wo rld make life ve ry c o mplex—it s cu rrents

,

fl ow fort h in many d irect i ons . But as time go e s o n

it bec o me s more s imple the pas sio n s the de s ire s
, , ,

the friends the i n tere s t s bec o me fewer but all the

, , ,

m o re c o ncentra t ed and i ntense . The many stream s

o f y o uth fl owing in deepen the chan n el and increase
the volume of the river and it is hard to change its
,

c o urse .

So it i s w i th the mind 'i t s choices have been made

l o ng ag o the claim s
,
of the th o ughts t hat have been
its compani o n s fo r years are exacting an d they wil l
n o t easily yield t o a di s mi s sal . They know the ways
o f the h ouse of the s o ul they claim the right o f o ld
,

friends t o come and go a s they will and if they a r e ,

barred o ut they wil l force an entry A th o ught that .

o nce c o uld have bee n ex pelled easily an d with sc o rn ,

dominate s the soul n o w wi th ins o lent c o ntem p t an d

lord s it o ver its cringing and fr ightened ma ster The .

ela s ticity and bu oyancy o f youth are o ver the mind ,

has no l o nger the rebo und that o nce i t had nor the ,

power of cast i ng o ff its old as s ociates .

W he n tho u
 S EL F KN O WLE DG E AND S ELF D IS C I PLIN E
- -

wast y oun ge r thou d id st gi rd thysel f a nd did s t wal k

wh e re thou wouldest but whe n th o u sh alt be o l d thou
,

shal t stretch forth thy ha n d s and another sh l l gi rd a

thee an d lead th ee wh i ther thou would est n ot
,
-
the
s il k e n threads of thought and act have wove n th e m
sel ves in to stron g ro pes o f h a b i t wh i ch bi nd a nd shape
the ch a r a ct e r .

S ow aa a
n pahabi
ct, re t

a p ah a a
.

S ow habi a t, r e c r cter.

S ow ah aa a
c pa
r d i
cter , re e s t ny.

T h e charact e r ,
therefore w i ll depe n d upo n the
thoughts . I am wh a t I th ink . I a m what I thin k
ev e n mor e th an what I do for i t i s the thought that ,

in terprets th e act i on . A n act i n i tself good m ay be

com e e ven b ad by the thought that ins p i red i t . A
CU p of cold water gi ven in th e n ame of C hr i st wil l be
blessed whil e
,
“i f I sh o uld d i st ri but e all my go od s to
fee d th e poor an d i f I s hou ld del i ver my bod y to be
,

'
burn ed a n d have no t char i t y I am n oth i ng
, , . A
kin dl y pe rso n i s o n e wh o s e thoughts ar e kin dl y a ,

b i tter perso n o n e who se th o ughts are b i tter . A m an

who fights aga i n st th e fi rst a pproach of eve ry evil
thoug ht i s n ot l ik e l y to yi e l d to sin in the hour of
 S ELF KN O W L ED G E AN D S E LF D I S C I P L I NE
- -

an d there the c os tl y ed ifi ce of som e seem i ngl y c o m

pact ad n wel l bu i lt character fal ls totteri n g t o
-
its

ru in ;

C lothed in th ese sh adowy a nd i llus ive form s the

m i ghty forces of r ight a n d wro n g do battle arou n d the
wil l while the fa i r world sm i l e s in the j oyous sun
sh in e a n d the m e rry vo i ces of ch il dren are h ea rd in th e
streets .

W hat a co n trast th e re o fte n i s be twee n the outward

ca l m and the i n ner storm . T he q u i et life spe nt in
the n arrow rou tin e of domest i c d ut i es wh i ch see ms so ,

sheltered ,
so p ea ceful so i g n or an t of e v il — who kn ows '
,

I n ward ly it m ay be the prey to wild thoughts of re vo lt

and am bit i o n hunger in g ,
fo r the e x c i teme n t of the
great w o r ld that has o n ly bee n seen in feveri sh dream s ;
or d a i ly do i ng b att l e w i th n a ked pass ion s that l i ft i t
to the hea ve n s a n d ca st i t dow n to hel l . F or n o out
ward b arr i ers ca n li m i t the sou l or b ar th e door to the
thoughts th at s eek to e n ter .

I t i s n ot a
k
t en; a perso n i s that matters but what ,

he i s th i n ki ng about . The whole ed ifi ce of th e sp i ri tual

l i fe m ay be totte ri ng to i ts ru in a n d the e ne my rush
i ng in li k e a flood wh i le the su bje ct of this terr i bl e
 TH E D I S C I PL I N E OF TH E M IND 1 61

di s aster i s o n hi s kn ee s and uttering the sac red wo rds

o f p r ayer .

I t is within therefo re that the great battle

, , of life
mu s t be fo ught ; it i s w i thin with o wn th o ughts, o ur ,

tha t we m u s t struggle if we w o uld s ee the w o rld o f

men and things ait really i s

s .

O ur character therefore will largely depe n d up o n

, ,

the pract ice of that inner discipline by which we Shall

be enabled t o gain c o n tr o l over o ur th o ughts. Till we
have d o ne something in t his directi o n we m ust alway s
have the feeling o f i n secu rity ; we cann o t feel s ure o f
o urselve s ; for we d o n o t know whi ther o ur th o ughts
may lead us o r what t hey may ind uce us t o d o The
,
.

ex t ernal restraint that we put up o n o urs elves may give

way any m o ment fr o m t he pre s sure fro m wi t hin . A
s to r m o f bi t ter th o ughts w i ll find vent i n w o rds perhap s
when we least de s ire it o r long i ndulged th o ughts o f
,
-

sensuality may in one unguarded mome n t lead t o an

a
act th t cau s e s expo s ure a n d ruin .

We mu s t strive therefo re to gai n cont ro l over o ur

, ,

th o ught s guarding the approaches of the mind that

, ,

amid s t the crowd that is c on stantl y com ing and g o ing

none may escape our vigilan ce , ad n ,
above all that
,

1 1
 SE LF KN O WLE D GE AN D SE LF D IS C I P L I N E
- -

no ne m ay be p erm i tt ed to a ss e rt an in depen d en t
authori ty .

An d y e t s uch a tas k re aso n a bl e a nd n atu ra l as it

,

see m s ,
i s n ot e asy . F or q u i te in depe nde n t of th e
i nhe ren t d i ffi cul ty of exer c i s in g th i s co n st a
n t v i gi la n ce ,

a n d of th e fact th a t whe n we b egin to ta ke the wor k

s e ri ously in ha n d al re a dy th e mi n d h as form e d i ts
,

h ab i ts an d we fi n d th a t man y a thought e n ters

,
un

b id de n a n d refus es to go wh en ordere d or i f i t g oes ,

retur n s al most be fore w e a re aware a n d that so m e ,

have e n slave d the i m ag i n at i o n an d others the reason

a nd others the heart an d that th e se facult i e s revolt
,

aga in st th e com m an d s we put u po n them and pus h

as i de th e guards we s e t Up an d ope n th e d oor to
them them selv es . B es i d es a l l th i s th er e i s an o ther
,

d i fficulty sti l l grea t er an d frau ght wi th more se r i ous

,

da n ge r . T here i s the d a n ge r that ar i s e s from the

e x ceed in g d e l i c a cy an d s en s i t i ve n ess of the m ind

i ts e l f
. I t w ill no t bea r an y u n wo n ted str ain . An d
an y u n d u e in trosp ec t i o n in duc es a mor bi d co n d i t i o n
wh i ch n ot u n freq ue n tly has m or e d i sastrous results
tha n th e lac k of d i sc i p lin e i tself . I t has so m e ti m es
e fl ort
’

h a p pened th a t an ea rnes t to g a in co n trol ove r

1 64 SE LF KN O W LE D G E AN D S ELF D I SC I P L I N E
- -

There i s a be tter way . The pos i t i ve rather tha n

the negativ e way . L e t n ot your m i n d be o ve rcome
w i th ev i l ,
but overcome e vil by g ood Th e emptyi ng
the m in d of evi l i s n ot the fi rst step towards fil l in g i t
with g ood . I t i s n ot a step i n that d i r e ct i o n at a
ll .

I f you succ eed ed in em pty ing y our m in d of e v ery un

d es i ra ble thou ght what t h e n ' You can not e mpty i t

,

an d t h e n beg in to fi l l i t w i th better thoughts . No ,

yo u m ust e m pty i t of e vil by fi lling i t w i th good .

N atur e ab hors a v acuu m . You d rive out d a r k ness by

fi ll in g th e roo m w i th l i ght . I f y ou would fi l l a gl ass
wi th w ater you do n ot fi rst expe l the a i r y ou e x pe l ,

th e ai r by pourin g in water . An d in the moral l i fe

th e re i s n o in term ed i at e stat e of va cuu m poss i b le in
wh i ch ha vi n g dr iv e n
,
o ut th e evil , y o u beg in to br ing
in g ood . A s the good en t er s i t e x pe ls th e ev il .

T her e fore th e e ffort of the soul m ust be to fi ll the

m in d so fu ll of h ea lth y though ts th at there i s n o room
for oth e rs —try in g n ot so m uch n ot to th i n k of what
i s e vi l as to th ink of what i s goo d .

T he m i n d i s eve r wor kin g n e v er a t r e st , . I t wil l

fee d U po n whatever food is giv e n i t . I f i t i s g i ven
who le som e food i t wi l l d eve lop an d grow stro ng
,
.
 T HE D I S C I PL I N E O F T HE MIN D 1 65

If it is given unheal thy foo d it ,

w ill g ro w m o rbid and
'

s ickly I f it i s given no food it wil l feed up on it s elf

.
,

and wear it s elf o ut .

Mental sl o th inacti o n a lack o f any intellectual

, ,

interest leaves the mind Open to bec o me the prey

,

o f any th o ughts that may en t e r o r turn s it in upo n ,

i ts elf I f it were kep t in a healthy activi ty and it s

.

in t ere s ts we re c on stantly engaged a g reat deal , of

mi schief wo uld be av o ided A nd this co n sideration

.

s h o uld n o t be fo rg otten or ignored o n the ground

,

that any w o rk of re s torati on o r pen itence can o n ly

be d one by the grace o f G o d That i s pe rfectly true
apart fro m H im we can do n o thing . B ut the use of
D ivine grace never di s pen s es us fr o m t he exercise of

prudence and common sense -

. If y o u are il l i n b ody ,

prayer and faith do not p revent the us e o f medicine

and pro per diet n o r do you need les s such natural
,

remedies fo r the ailments of the m i n d .

H e therefore w ho would o verc o me any habit of evil

th o ughts m ust d o so i n d irectly ra t her than directly ,

trying n o t so much n o t to indulge in anger as t o fill

the mind wi t h loving and kindly thoughts m eeting ,

disc o ntent by rejoicing i n the W ill of God self c o n ,

-
 SE LF KN O WL E D G E AN D SELF D I S C I PLI N E
- -

s c iousnes s by wrapp in g o ne sel f round in the P r esen ce

of Go d—tum ing as promptl y a s poss i ble to thi nk of
som e th i ng b ra cing whe n o ne i s co n sci ous of th e pre
sen c e or app roach of e vi l .

T h i s and the co n st an t e ff ort to k ee p the m in d

,

in terested an d oc cu p ied about h e a l th y su bj ects that

i t can e nj oy w i thout strain or we a r in ess w i l l d o much
,

to re cove r i t from t h e il l e ffect s of the lac k of d i scipl in e .

I t is a gr ea t m atter to kn ow how to gi ve i t relax at i o n

w i thout l axi ty a nd by i ts stu d ies a n d rec re at i o n s to
,

pre p ar e i t for pr aye r an d the mor e str en uous wor k of

l i fe . A m ind th a t h aa w i d e
s r ea ch of in tere sts a n d
i s co n st an t ly ke pt b usy w ill h av e n o ti me a n d n o c a re
fo r mor bi d t h oughts . And the m ind th a t i s co n s tan tly
fed o n heal th y a nd n our i sh ing food w ill tu r n a wa y
fro m po i so n howe ve r d ain ti ly served .

A l l this i t w i l l be perceived c an be do ne w i th l i ttl e

, ,

i n trospect i o n or s e lf anal ys i s -
. I t i s based o n th e
w i se st of al l s y st e ms tha t N a ture wor k s be st i f she i s
,

n ot too c l ose l y w atch ed . A perso n who i s al ways

anxious a b out h i s heal th w ill n ever be health y . N ature
kn ows her own l aws a n d i t i s n ot good to in te rfe re
,

too m uch even fo r the ake of p utt ing th e m r i ght

s . It
 SEL F KN O WLED G E AN D SEL F D I SC I PL I NE
- -

A nd i t i s the s a me w i th the thoughts . A s i s the

m i nd so are the thoughts
, . Any d efect i n the m in d
d i sclose s i tself at o n ce i n the thoughts . A h eal th y ,

vi gorous m in d w il l prod uce health y thoughts a n d a ,

diseased m i nd m o rb i d thou ghts . W e ofte n a ct like

me n who wonder at the bad ne ss of the i r wor k and
try to i m pro v e i t but do not real i se that the cause
,
of

i t i s ill heal th a n d that they ca n not do be tter t i ll the y

-

a re stro nger . A nd w e wonder at our thoughts th at

the y are so u n worthy ,
so feeble , or so little u n der
con trol b ut w e do no t re al i se that t h e fault lies in the
,

u n health y or u ntra ined co n diti on of th e m ind . I t w i ll

n ever do better work t i ll i ts h eal th an d training are
i m prove d .

N ow i n the or i gi nal d e s i gn of G od th e m in d of m a n
,

wa s one all i ts powe rs

,
co -
ope rat ing for the well being -

of t h e pe rso n a n d a l l gu i d in g a n d aid in g th e will in

i ts cho i ce of G od . A s we loo k d o wn in to the d epth s
of o ur being w e a co n scious of d um b
re , bl i nd move
m en ts of passio n a n d feel in g a n d e x c i temen t . We
feel that th e re i s a worl d o f une x p res md de si re of ,

i na r ti culate th o ught wh i ch li ve s without a n y act of

,

our ow n wh e r e in,
a
l l the e leme n ts of li fe a r e strivi n g
 T HE D I S C I PL I N E O F T HE MI ND 1 69

for utterance . I t i s the see t hing tumul t u o u s Spring

,

o f the s o ul s life ’
. W e hear it like the v o ice of many
waters we feel i t like the dumb pulses o f a strugglin g
,

life . It live s with o ut any ac t i o n o f the wil l we cann ot

tell whence i t comes or whi t her it goe s . Then from
thi s so urce the s tream o f life g o es fo rth in tw o d ire c
t i o n s—into the field o f kn o wledge and i n to the field
o f l o ve O n the o ne side in search o f all that is t o
.

be kn o wn and o n the ot her t o ward s al l tha t is to

,

be l o ved The s e t wo streams were intended ever to

.

fl ow t o gether a n d in t ermingle I nt o the h o t currents

.

o f pa ss i o n and feeli n g the c oo ling water s of reaso n

we re t o fl o w tempe r ing and c l ming t hem A nd the
,
a .

c o ld stream o f reason was t o be wa r med by the h o t

wat ers that fl ow fro m the heart . The heart w at os

kindle with its warmth the pale l ight o f rea so n . A nd

t he light o f t he rea so n was to illuminate and c o ntr o l
the blind impul s es of t he heart . Thus l o ve s hould be
reas o nable and reas o n sh o uld be agl o w with l o ve
, .

B ut in o ur fallen nature t he s e tw o p o wers which

were intended to o perate fo r the well being o f the
co
- -

pe rson tend to drift apart The in t ellec t bec o me s

.

separated fr o m the a ffections Speculation fro m prac t ice

, ,
 SEL F KN O WLE D GE AN D S ELF D I SC I P L I N E
- -

pure reaso n fro m th e m oral l i fe . T he r e aso n acts

al on e and as i f i t w e re su ffic i e n t to i tse l f ; a n d l ove
u n co n trolled a n d u nguid ed by re aso n g oe s forth a s a
bl i n d i mp ul se a pas si o n ate ou tbu rst an d los ing i ts
, , ,

lustre i ts sul le n fi res sm oulder in the sen se s

, ,
co n

su ming th e whole na tu re .

W e nee d th erefore by co n sta n t d i sc i p l i ne to br in g

, ,

th es e two o utfl o w ing strea ms together a n d to m in gle

the i r wate rs . D o n ot be conte n t to kno w the Truth ;
rouse you r heart to lov e i t . D o n ot be co n ten t w i th
an u ni n te ll ige n t l o ve of the be au ty of Truth ; kn ow i t ,

stud y i t th ink of i t
,
.
“T hou sh al t l ove the L ord thy
'
G od w i th thy whole heart and th y who le m in d .

I n d e ed the d ev out C athol i c will fin d in h i s hol y

, re

l igio n the be st o f a l l schools of d i scipl ine . H e w ill n ot

be co n te n t w i t h a n i g n ora n t d e l i g ht i n the beauty of
h i s F ai th an d h e w i ll fin d i t scarc e l y poss ib l e for l o ng
,

to res t in a co l d in tel l ectua l stud y of i t for here the ,

hea rt sets th e b rai n o n fi r e a nd the more h e kn ows ,

the m ore h e l o ves a n d e very n ew thro b of h i s heart

,

opens some h i therto u n se en door in to a dee pe r k n ow

l e dge a n d the w a rm a n d lum in ous stre a m of th e se
,

in term in g ling w a ters be ars h im o n the i r stron g c urren ts

 SEL F KN O WL ED G E AN D S E LF D I SC I P L I NE
- -

dev el o ped to the detri men t of the other the m in d ,

will s uffer in co n se q ue n ce an d w i ll fai l to gain the full

kn o wledge of the truth . F or the heart is needed e ve n
fo r the acq uis i t i o n of k now ledge . T here a re s ec rets
tha t c a n ever be
n d i sclos ed s ave o n the co n dit ion of
love . T he poe t has a rev elation to giv e wh i ch is

wh o ll y u nkn own to sc ien ce . L ove op en s the ey e to

see what the u n aided r e ason n e v er could see , or i f i t
d i d cou ld
,
not u n dersta n d . N o one ev e r y et kn ew
a n o ther th o roughl y who d i d n ot fi rst love h i m . I t is
not merely that l ove tra n sforms a n d i de al ise s i t re ve als ,
.

“H e that loveth n ot kn oweth n ot G od . I f th e refore

the in t e l lect be u n d ul y developed to the neg l e ct of the
h ea rt the in te ll ect i tse lf wi ll fin d that the r e ar e c e rt ain
,

fie lds of kn owledge cl os ed again st i t to wh i ch th e h ea rt

al o n e asuppl y the k ey
c n .

An d certa in l y one who has li ved the li fe of the

a ffect i o n s to the negl ect of the in tellect will n e ve r e xp e

r ie nce the h i ghest enj oy m en t of th e affection s . F or

th e re i s such a th in g as in t ell ctua l love a
— l o ve th a t
e

sprin gs from an d bl e n ds w i th kn owledge ; such a l o ve

as that wh i ch we c an i mag i n e a m a
n of sc i e n ce who i s

al so a po et to hav e for N a ture . S uch love as our L ord

 T HE D I S C I PL I N E O F T HE MIN D 1 73

co mmand s u s t o exerci s e towa rd s H im s elf when H e

“
say s Th o u s hal t l ove the L o rd thy God wi t h t hy
,

wh o le mind
W e sh o uld t he refo re di s cipline o u r selves by the culti
—
va t i o n o f that s ide in whi ch we are defective s tir ring
our hearts t o l ove what we know while I was thus
'
mus ing t he fire kindled ; or fo rcing o ur minds to
acquire deeper kn owledge of what we love that the ,

wh o le mind bei n g bro ught to bear upon the who le

truth as a flawles s m irr o r it reflects it
, ,
ait s is .

B ut o nce m o re . The soul s tands midway be tween

the past and the future . The li ght of the prese n t fall s
for the m o ment upo n i t , but o nly fo r a m o ment ; i n an
in stant the prese n t become s the past . A nd the past
sink s i n to the darkne ss and cann o t return the futu r e ,

is shro uded in darkness and canno t be fo reseen . But

for the light o f the passing moment the Soul s life w o uld ’

seem t o be s urro unded on all sides with darkness ;

l ike the bird that flie s thr o ugh the lighted cham ber
co ming fro m the night and return ing t o i t again .

Yet man mu s t l oo k backwards and fo rwa rd s . He

cannot live in the fleeting present . O ut of the past
come the ex peri ences the w arni n gs the l ess ons which
, ,
 S E LF KN O WL ED G E A N D S ELF D I SC I P L I N E
- -

are to gu i de h i m an d i f he c ann ot
,
see som e l i ttl e way
in to th e futu re he w i ll sta n d t rem bl i ng upo n the e dge
of the light of the pr e se n t , too t i m i d a n d fearful to
pres s o n . H e mus t l oo k b ac k w ard s an d fo rw ar ds i f he
i s to m a k e the best us e of the mome n t . Th e currents
of the past m ust press h i m forward the eage r an t i c i ,

p a
ti o ns of the futur e must d raw h i m o n ward s .

God h agi ven

s h i m two gre at powers —o ne wh i ch
l oo k s b ackw ards in to the farthest past an d stores up
i ts t reasu res ,
the othe r whi ch p res se s forward a n d li fts
the vei l overh an gin g the future . T hese two pow e rs
are m e mory a
nd i m ag inat i o n . Wi thout m e m ory we
should gain n o e x pe rie nce ac q u i re n o kn ow le d ge
, . We
should have mome n ta ry vi s i o ns of sw i ftly p s si ng a
sce nes ri sing for a n in st an t in to view an d plu n g in g
,

in to th e dar kn ess . L i fe woul d be a be wi ld er ing sc e ne o f

kalei dosco pi c ch a
nges e ach ,
v i s i o n i so late d an d d i s
c o nn ected . L ike o ne h urryi ng thr o ug h som e str an ge
cou n try at b re ath le ss speed never abl e to pa use a nd,

co n s i der ad d raw lesso n s

n from wh a t h e see s for eac h ,

moment s vi s i o n stan ds
’
a
lo ne . By memory w e t urn
the great sea rchlight of th e m in d Upo n th e p as t a n d
di spel th e d ar kne ss ; a n d wh er eve r th e c i rcle of that l ig ht
1 76 SELF KN O WLE D G E AN D S E LF D I S C I PL I N E
- -

wi sdom of the past a n d the an ti cipatio n of the futu re

tread w i th head erect a n d w i d e e yed -
v i sio n th e path
that is set before us.

Yet thes e tw o gre a t powe rs g ive n us by Go d to a i d

us i n our ea rthly sojou rn ca n be a b used and become ,

not the s p rin g of pr og ress b ut a source of stag na ti o n

and failure .

I t i s poss i b le to us e both m em ory an d i magi na t i o n

as in stru m e n ts of se lf in d ulge n ce as an en d i n them
-

sel v es and not as mean s to help

,
the soul o n w ard .

T h e re a re those who fi n d in the m e mory n o sti mu

l an t to act i o n n o lesso n or war nin g for the prese nt
, ,

but a ch am be r of pa le d r ea m s a n d ghost l y form s

where they spen d l i stless hours of s ad n ess or regret ,

and from which they come forth u n man ned and spen t
a n d i n capabl e of a ct i o n . Th e y l i ve in the p ast n ot in ,

the presen t o r future . T hey l ive in i t n ot to l e ar n an y

,

l esso n s but to in dulge th e mse lves brea th in g i n those

,

faded perfumes wh i ch lik e n arcot i cs d e aden and stupefy

the powers , un fi tting them for the wor k of l i fe . Who
th a t has passed m i ddle l i fe d oes n ot k n ow the da n ger
of tu rn i n g the cham ber of memory i nto a pl ace of

shado wy drea m s an d vain reg rets an d w ear y lo ngi n g s '

 TH E D I S C I PL I N E OF TH E M I ND . 1 77

Where the heart exhau s t s its st rength by the pa ss ion

of its yearn ing fo r what can never be again and the ,

m ind grows weary in think i ng what it mzjglzt lza z/e

'

d o ne and o ld deeds buried in the years rise and lift

,

accu s ing eye s that make the heart grow sick with
despair . W ho d o e s n o t know what it is to c o me fo rth
fr o m such mem o rie s unmanned a n d exhausted an d ,

feeling their ghostly a n d unhealthy shadows ro b t he

very s unsh i ne o f it s s weetnes s .

A nd imagi nat i on , too . I t ca n be abused a n d become

a source o f self i ndulge n ce and a hindrance rather than
-

a help t o life .

I t is the greate s t o f all the powers —the creative

—
faculty the powe r o f vi s ion by which thing s a r e first
,

s een and then made real . It s a

w t he w or ld s great
’

building s befo re a s t on e was cut in the quarry . It

has heard mu s ic that the S kill of the m u s ician h a s

so ught in vain to reproduce and seen form s o f beauty ,

o f which the greatest works o f art are but a faint

shad o w Its vi s i o n s have led science on to it s great

.

disc o verie s anticipating w i th giant strides the s low

,

pro ce sse s o f the rea s on I t ha s pla n ned the battle

.

and s ecured t he victo ry fo r the great ge n eral befo re

12
 S ELF KN O WLED GE AN D SEL F D I S C I P L I NE
- -

the fi rst b low was struc k . I t has a n t i cipated ev ery

forwa rd step that th e h um a n race h as e ver ta k e n ,

pai n t i ng the v i s i o n in vi vid colours be fo re th e eye

of the s ee r who h avin g se e n urges m en forward to
,

m ake the vi s i o n real . I t has stood from the d awn of

o ur race bec k o ni n g us o n ward like some great magi
,

afi ll in g
ci n the a i r w i th s i ghts an d sound s that seem
l ik e drea m s but s ti r men s m i nds to th ought an d
’

the i r ha n ds to act i o n .

An d so i f we d raw fro m the treasury of th e memory

a
th e w i sdom of the p s t i m agi nat ion u rges us ev er
,

f orw ard ;
“
i t i s the st i n g that bi ds n or s i t n or sta n d
'
b ut g o .

An d th i s gr e at power that tr an sforms l i fe a n d cre a t e s

ne w world s can be a nd i s by not a few pr os tituted to
, ,

be the sourc e of idle am useme n t a n d self i ndulgenc e -

.

The re are m any who do n ot t ry to m a k e re l the a

cr e at i o n s of the i r i m ag in at i o n or use the m as a mu
s ti

la n t to act i o n b ut who turn to them from th e r e al i t i es

,

of l i fe ; who l i ve in a dream l and of the i r own fanc y

wh i ch be comes to the m mor e re al th an th e facts of
l i fe i tself ; who use th i s great g i ft ah s t e hand m aid of

th ei r v a n ity or se n s ual i ty a n d fl y for refuge from the

,
D I S C I PL I N E
A F F E CT I O N S .
 S EL F KN O WLE D GE AN D S ELF D I S C IPLI N E
- -

Tru th an d rejec t in g the ex tremes of bo th T he God

“
.

head i s o ne in T hree P e rso n s T he F a th e r i s G od ,

the S o n God a n d th e H ol y G h ost G od and ye t n ot

, ,

'
th r ee God s but o ne G od .

S o a gain , in th e doc trine of the Inc

,
aa
ti rn on . T he
m i n d fa ltered be for e th i s g rea t doctr ine and ben t n ow ,

towards o n e s i d e n ow toward s the o th e r . S om e , ac

cord in g to the i r na tu ral tem pe ram e n t or th eir se n se

of the nee d s of m a n press e d the G od hea d of C hr i st to
,

th e inj ury of H i s per fe ct M a n hood . O th e rs sa cr ifi ced

th e pe rfect i o n of H i s M a n hood to w ha t they be
lieve d e ssen t ial to H i s G od h ea d ; or yet ag ain so de ,

fin ed the u n i o n of the G od he ad an d M anh ood as

to d e s tro y the U ni ty of H i s P erso n .

B ut a m i d st al l th e se co n trovers ie s th a t spre ad over

several hu n d re d y e ars ran gin g fr o m gross here sy to
,

the n i ce st and m ost del i cate o v erpres sure or u n d e r

stat e m en t of a T ru th ,
the C hu rch e ve r k ept the
ba l a n c e betwe e n th e ex tre m es of the co n te n d ing
,
“
p a rti es a n d ta u g ht t h at C hr i st i s pe rfect G od an d
pe rfect m a n a n d th a t th e U n i o n w as e ff e cted n ot by
,

co n fus i o n of su b sta n ce but by U n i ty of P e rso n

S o, aga in , w i t h the d octr i nes of i mm al if
n e
. Th ere
 T HE D I S C I PL I NE O F T HE A FFECT IO NS 1 85

h aalway s been
s ,
l ong befo re they were cle arly defi n ed
and condem n ed a tendency in certai n m inds towards
,

C alvinism o n the o ne S ide o r P elagianism o n the o t her .

S o me l oo king Upon the n ature of man have felt most

, ,

keenly its inhe rent badne s s other s its i nherent good ,

ness and the o ne have form ulated their be lief in the

,

extreme d o ct r ine o f C alvini s m the other of P elagian ,

is m B ut the C hurch r ecogni s ing fully all the evi l and

.

all the good that i s i n man t augh t that hi s n ature is ,

neither wh o lly bad n o r wh o lly g oo d but that he is a ,

being created in the I mage of G o d but fallen an d , ,

that wi tho ut G o d s grace h e cannot attain to hi s per

’

fec tio n .

A gain in regard t o m an s sp ir itu l life There have

,
’
a .

’
been th o se wh o have taught tha t man s greatest act
is to be stil l ad
n t o lea ve G o d t o w o rk within him ;
that man can d o n o thing God must d o all ,
. O n the
o ther ha n d the r e have bee n others wh o feeling the in
, ,

tensity of their own s truggle and little sen se o f super

natural help have taught that man m ust fight as be st
,

he can hi s o wn battle s A nd the C hurch rec o gn i s ing

.
,

what wa s true and rejecting what was err o ne o us and

,

exaggerated in each tau ght ,

th e Tru th in the great
 SELF KN O WL E D GE A N D S EL F D I S C I PL I N E
- -

a
par d ox of S t P a ul . ' W o r k out your own s al vat ion ,

for it i s God th at wor k e th in you

There i s the same d a n ger of this pre ss i ng of p art of
a truth i n the p r a ctica l life M a n ha
. s m a ny sides to

h i s n atu re and h i s c on sc i e n ce m u s t ta k e them a ll un der

,

i ts care . I f he n eglects p art he wi l l fin d that he ha s

in j ured the whole for al l are a part of the o n e P erso n

, .

I t is true in m ore se n ses tha n one that the ey e c an

'
n ot s ay to the ha n d I ha v e n o n eed of the e . Every
mem b er of the bod y m ust be used fo r the welfare of

the wh o le o rga ni s m . A nd every side of li fe m ust be

us ed i f a m a n i s t o be at h i s bes t . I n deed i f a ny one
,

sets h i m sel f to d evelop m erel y o n e s i de h e w i l l fi nd,

that h e fa i ls to perfec t eve n that s i d e ,

fo r i t n e ed s
m an y th i n gs th a t com e to i t fro m other q uarters .

O ne m a n determ in es to develop th e soc ial s i de and

al toge th e r neglects the relig i ous but he fi nd s i n t i me
,

th a t the soc i al s i de fai ls i n i ts perfect i o n through the

l a c k of j ust those th in gs that relig i o n alo n e could g i ve
hi m . A n other n eg lects the soc i al s i de for rel i gio n a n d ,

he soon fi n d s that his rel i g i o n be come s fa n c i ful fan tas ,

t i c an d d ecept ive u n less i t be brought in co n tact w i th

the hard facts of hum an li fe and e x peri e n ce . An
 S ELF KN O WLE D GE AN D S ELF D I S C IPLI NE
- -

t en d ed in i ts gro wth by the in t e l l ect as we ll as by the

wi l l a n d a ff ecti o n s an d h as to en du re m uch seve re
,

p run i ng at th e h an d of r eas o n ; i t m ust be abl e to l i ve

in the Ope n an d bear the hard d ea l in gs of the rough
wor l d a nd i t m ust grow in the s i le n ce of prayer a n d
,

the P rese n c e of G od . T h e re may be s uch a th ing a s

the overgrowth of o ne vi rtue to the c rowd in g out of

others that are eq ua l ly or pe rhaps m ore n ecessary .

O r o n the other h and w e m a y d eve l op a vi rtue in

, ,

o n e dep a rtm en t of l i fe to th e n eglect Of a ll others .

I t i s n ot u n com mo n to fin d a m an a ve ry d i fferent
being in h i s domest i c relat i on s fro m what he i s in
pu b l i c l i fe . T here are n ot a fe w who are th orou g h ly
truthfu l a n d honest in all th e co n c er n s of li fe e x cept
in the co n d uct of the i r b us in ess . B ut a vi rtu e i s n ot
a C hr i st i a n virtue i f i t i s exe rc i s e d w i th e x ceptio n s .

I t m ust have i ts roots in th e p erson a n d spr ead

’
th r o ugh every dep a rt m e n t of the sou l s li fe .

I n the e ff ort to co n quer our faults th e re fore we , ,

have to be o n o ur gua rd ag ain st th e dan ger of be

in g O ne -
S i d ed . F or the very vi rtu es that w e may be
s tr iving for a re n ot so s i mp le as th ey seem a n d the ,

m ate r ial s of w hi ch th ey a r e form ed ,

if n ot m ixed in
 T HE D I S C I P L I NE O F T HE AFFEC T IO NS 1 89

exact pr oportion may produce not a virtue but a fault

, .

H umility is the perfect blending of the very highest

and the l owlies t thoughts of oneself The humble .

m ais c o nsci o us
n at once of his ow n no th ingn es s an d
’
Of hi s e x altat i on as God s creature wh o m H e w o uld
unite to Hi m s el f . A nd he s o mehow c o ntrive s with
the deepest s e n se o f his o wn unwo rthines s t o m a
in tain

a dignity a
th t w ins respect ; if he leaves o ut this self
respect h is humility is n o t true humility a n d e n d s in ,

self degr dation

-
a . Meekne s s is the bl ending of ge n tle
n ess an d strength—a s trength that ha
s bee n w on by

victory over self a n d passi o n and a gentlene s s that ,

is the witness tha t this vict o ry is the o utcome o f n o

hars h n ess and bitternes s toward s s elf or the world but ,

of l ove . Test true meekness by the severe s t trial s

t o which it can be put and y o u will find in it no ,

flaw of weakness or harshnes s but a daun t le ss c o u rage

,

of the loft iest ki n d an d an inexhau s tible gen t lenes s .

So wi t h chari ty C hristian charity i s not a blind dis

.

regard of facts a refu s al to see thing s as t hey are a

, ,

con d o ni n g o f the s i ns o f others . I t is the love o f the

sin n er springing from the l ove of God which nec e ss i

tates the hat red o f S i n . The re is a g reat deal o f

 S ELF K N O WLE D GE AN D SE LF
- -
DISC IPL IN E

spu ri ous cha ri ty in the worl d mak i n g ex cu se fo r si n

or ex pla inin g i t away dev o i d of stre n gth a n d v i ri li ty
, ,

an d ofte n m ix ed with in si n cer i ty an d un real i ty . True

C hrist i a n c h ar i ty b len ds in perfect proportio n j ust i ce
a n d lo ve .

T hus we m i ght g o o n an d se e how eve ry v i rtue in

v olv e s th e b al a n c in g an d blen d in g of ch aracter i s ti cs that
s ee m at fi rst s ight al most Oppos i te a nd th us em brace ,

the whole m an y s i d ed n ature

-
of m a n a n d keep h i m
exac t an d wel l proport i o ne d
-
. T here i s more truth
tha n we re al i se i n the sa y ing,
“E v ery vi c e i s a vi rtu e
ca rr ied to ex trem es
N ow fo r the tra ini ng of our character here on earth
,

e ach of us h as two Sphere s of d i sc i pl in e a n d act i vi ty .

We have our l i fe an d d uty to oursel v es a nd we h ave ,

o ur l i fe in i ts relat i onsh i p to others . A du ty i s a

d e bt som e th in g that we owe
,
. T h i s de bt is n ot of
ou r ow n ma ki n g ; i t i s a law un der wh i ch w e fin d
a
ourselv e s pl a ced — law in deed wh i ch w e are fre e to
, ,

k eep or to b rea k but wh i ch ,

if we bre a k we m ust
be ar th e cons eq u en c e s an d the i m med i at e
, co nse

q ue nc e i s some moral l oss to oursel ves . I ca nn ot w i th

im pu ni ty vi o l at e m y d uty to m yse l f for the d ear est
 S ELF KN O WLE D GE AN D S ELF D I S C I P L I N E
- -

com e more in volv ed and far rea ch ing an d our d u ty

-

,
to

self m o re pe re mptory an d e x act ing .

A nd co n se q u en tly i n th e li fe of ev ery m a n whose

chara ct e r i s de v elop ing o n i t s proper l i nes the re w i ll ,

be fou n d to c o e xi st two a ppare ntly co n trad i ctory char

-

ac te ris tics — d epe ndence a n d i nd e pen de n c e . Th e se

two m ust b l en d a n d h arm o ni se in d ue proport ion as
l i fe a d van ces . T he m a n who i s rec k l e ssly in d i ffe r en t
to oth e rs be ars th e m ar k of fa i lu re s tam pe d upo n h i m ,

a n d h e who i s whol ly d epen d en t l o s es al l in d i vi d u .

a l i ty an d al l power of i nfl u en ce in th e world . Th i s i s
true of thos e who are n a tural ly stro ng est or wea k est ,

an d i t app lie s eq ual l y to w o m en a nd men . It is a

co n sta n t surpr i se a n d delight to fin d thes e two ch a r
ac te ristic s co -
e xi stin g ofte n where we least e x pec t i t .

T he stro n g ma n whos e most prom in e n t characte r i st i c

i s in d ivi dual i ty lead e rsh i p th e powe r to sta n d alo n e
, , ,

i n propo rt i on as he is i n fl ue n ced by re l i g i o n w i ll b e
fou nd to h av e a su rpr i s i n g cons i derat i o n for others .

T h e re i s in h i m n o rec k less in d i ffere nce to the me n

he has to d eal w i th he doe s n ot g lory in i solatio n
,

an d tram p ling U pon th ei r op ini o n s but he feels a nd ,

reco gn i se s the i r righ ts . A s we g e t to k n ow h i m better

 T HE D I S C I PL I N E O F T HE A FFEC TIO NS 1 93

an o ther s ide o f his character discl ose s it s el f rich wi th

,

th e tie s of many fr iendships and a large tolerati o n ,

and Open t o many influence s that s o ften and widen

and enlarge his wh o le n ature . W h o d oes n o t kn o w
s uch men and feel the c o ntra s t between them and
,

th os e who delight i n di ffe r ing fro m o ther s and in forc

ing their o wn o pini o ns and i n s tanding apart and al o ne .

A nd on the ot her hand ,

h o w many wh o s eem
m os t weak and easily influenced when it c o me s t o ,

a questi o n o f principle S h o w a s tre ngth that can

resist the world .

I t is the har m o n is ing of these two appa rently

o ppo s ite characteristics balancing one an ot her and
,

c o rrecting o ne an o ther tha t produces such exquisite

,

a n d delicate r e s ults The ro ughne ss and ind ep end

.

en ce which i s the natural danger of the strong man

gives place t o a conside ratene s s a readiness to be ,

influenced a delicate s en s itivene ss that i s all the

a
,

m o re attr c t ive becau s e of it s unexpectedne s s . A nd

the m os t dependent ad
n naturally weak i s pr o tected
fro m colourle s s insipid i ty by a m o ral st rength that
r o und s the
‘

aat
ch r c er off and s ave s i t .

A healthy life therefo re s h o uld have i ts roots

, ,

I3
 S ELF K N O WLE DG E AN D SEL F D I SC I PL I N E
- -

spread d ee p a n d w i de in th e so il of the h u m an fam il y ,

an d its wh ole n ature open to the m an ifo l d in ter e sts

a nd infl uences an d as soc i ati o n s of th e wor l d a rou n d i t ,

a nd at the sam e t i m e an ev er d eepen in g sen se of the

-

cla i ms of God o f consc ien c e a n d o f Truth so that

, ,

i t n ever l ik es to p ar t com pa n y w i th i ts fell o w men -

b ut i s stro n g enou gh to sta n d ag a in st the whole world

at the com m a nd of d u ty .

N o w thi s depend en ce of our na ture Upo n others by ,

a
wh i ch w e are me n t to be hu m an i sed ad n ke pt from
go i ng o ff in to ecce n tr i c i t ie s of thought a n d act ion ,

i s se cure d fo r us in m a n y ways an d a mon gst othe r s

,

by the fact that i n the two stro n ge st a nd dee pe st

feel in gs in o ur n ature w e ca nn ot sta nd alo n e .

M a n was m ade for ete rnal h a pp in ess a n d i f he ,

refus e s i t he m ust have et e rn al s o rrow Joy an d .

sorrow th e refore are n o super fi c ial th ing s they are

, , ,

the hei ghts an d the depths of our n ature . A nd i t

i s a str an ge th ing that whatever el se each of us c n a
keep to h i m self i ndepe n den tl y of the whole w o rld n o ,

ma n i s in de pe n d e n t in h i s j oys or h is sorrows . The

veriest stran ger whom we have n ever seen befor e can
for a mom en t clou d our happi n ess or cas t a r ay of
1 96 S E LF KN O WLE D G E AN D SEL F D I S C I P L I N E
- -

h ato
s gi ve her . T wo hum a n beings wrapped in o n e
’
a n othe r s lo ve can s ee the worl d go to wreck an d
ru i n w i thout a s i gh “
An d trul y the l i ght o f the
.

who l e world d ies when lo ve i s go ne 'es o ne pe rso n ,

h as m o re po we r to giv e j oy or s o rrow t o an other tha n

all the wea l th an d infl ue n ce in the world . T he heart
c anno t res t or fin d i ts sat i sfact ion in these th in gs ; a
per son steps i n am o ngst them a n d chan ges them al l .

The pr ese nce of an u n lo vi ng husba n d or w i fe h as

o ften tu rn ed al l the weal th a n d m ater i al comforts a n d
socia l e nj oymen ts the world h as to g i ve i n to ashes .

An d p i nch in g poverty an d co n sta n t i l l h eal th a n d -

gr in d i ng wor k have been transformed by th e pres en ce

of l ove .

I t i s u n dou bted l y true each of , us, m en an d wo men ,

i rrespo n s ib le a n d thoughtl ess a s w e Often are hold ,

w i thi n o ur ha n ds th e happ iness an d sorrows of o th ers .

W e ca n n o t help i t or escape from i t . T he pow e r

i s in us in al i ena bl y al most from b i rth to death ; in us

be cause we a pe so n s ;
re r an d we a re r esponsi b le for
the use we m a k e Of it . I n d ee d so m y ster io us is
,

th i s power that the very prese n ce of a perso n who

d oes n ot rea l i se his r es po n s i b i l i ty i s oft en th e source
 T HE D I S C I PL I N E O F T HE A FFEC TIO NS 1 97

o f the keenes t pain o f all What gre ater mi s ery i s

.

there than to be link ed to an o ther wh o igno res you ,

who S how s neither i ntere s t n o r c o ncern i n y o ur d o i n gs ,

neither blame s nor approve s nei ther l o ves n o r hate s but

, ,

freezes yo u up by t he blight o f an abs o lute ind iffe r

ence . It w ould be easier to bear aggre ss ive d i s like .

The failure to exerci s e the power to give happine s s

t o o ther s is not merely negat i ve i n i ts re s ult s it i s ,

t he so urce o f the m os t positive sufferi ng o f all Thu s .

there i s n o escape from the responsibility i nv o lved in

the posses s i o n o f this p o wer N ot t o use it where i t
.

is due is t o des t r oy all happines s .

S trange power indeed , , to be c o m mitted to s uch

weak and unw o rthy hands yet there c o uld be but
, o ne

t hing wo rse that no ne could i nterfere with the joy s

,

and so rro ws o f o thers W e migh t envy their happi

.

ne ss and pity their so rro ws but we c o uld n o t help

,

t hem I t wo uld be a w orld o f is o lated i ndividual s

.

wrapped in inviolable selfi shness a

e ch must take care
of himself and the world must o its way
g .

N o w t hi s p ower of giving happi n ess and s o rrow t o

i
ot hers s prings ma nly from two great pas s io n s that
exi s t in every member o f the human race—L ove a nd
1 98 SEL F KN O WLE D G E AN D S ELF D I S C I PLI NE
- -

H ate . T her e i s n o one w i thout th em . They a re the

s trong est a n d dee pe st po w e rs we pos ses s . I t i s by
th e s e the world is ru l e d . I t i s dou b tless true that
eve ry gre at m ov em en t depen ds up o n tho ught ; the
co nfli ct th a t e ffec ts a great revo l u tion is a con fli ct of
i d e as an d th e revol u tio n
,
is the v i ctory of o n e set of

i de as over the oth e r . B ut t he m as ses w i l l n ot be

mo ved by ph ilosoph i c al co n ceptions ; th ey are moved
by passio n and ph i losophy h as to be tr an slated i n to
,

th e hot la n gu age of fe el in g be fore the m ult i tud e are

st i rred . The crowd s s ur ging through the streets of
P a r i s o n th e eve of the g re at Revol ut i o n kn ew l i tt l e
an d c ared l i ttle ab out the spe cul at ion s of a d reamy
ph i los opher ; those i deas h a d com e t o them i n the
pract i ca l form of p a y in g o ff O l d scores . C old spee n
lat i o n w aon fire wi th h um an P ass io n a n d the face
s o f
S oc i ety was cha nged .

L o v e an d hate the n ar e the most u n i versally fel t

, ,

a n d the most eas il y e x c i te d of al l the powers of o ur

n a ture a n d i t i s m a in l y by th e se th a t the ha pp iness

,

a n d sorrows of oth e rs are affected . The presen ce o f

l o ve where ver i t i s in h owever o b scure a perso n wil l
, ,

at least d o someth ing tow a rds l i ghte nin g the sorr o ws

 SELF KN O WLE D G E A N D S E L F D I SC I PL I N E
- -

w o rthy o bj ect an d in a wrong way ,

but it is n ot the re
fore a evi l
n th in g a n d n o more i s hate
, . T hey a re
’
bo th pa rt o f the eq u i pm en t of ma n s n atu re . The y
wor k t o gether they grow together an d tog ether they
, ,

d ie .

An d the ins tru me n t w i th wh i ch hatr e d fi gh ts its

battles i s Anger . An d An ger too i s a n e sse n t i a l part

, ,

of ma n s n atu re a s i t is also a D i v i ne attr i bute

’
,
. If

m an i s to be Godlike created a s h e i s in H i s i m age

, ,

he m ust b e l i ke Hi m i n th i s too W e read of

“the
“
.

'
wrath O f God . W e are told that o ur L ord loo k ed
'
about u pon them w i th a n ger ; n ay i t i s a n A p o stol i c
,

precept ,
“B e y e angry and si n not '
. An d yet if I ,

were to as k what h as hurt the a ffect i o n s bro k e n the ,

hea r ts a n d ru in ed the hom e s of m e n more th a n per

h aps a n yth ing el se y ou would tel l me th a t i t was
,

An ge r .
An d yet n o m an i s worth the n ame of ma n
wh o doe s n ot someti m es get an g ry . I n d ee d the an ger
,

of no o n e i s perhaps to be fear ed as th e an ge r of the

j ust an d good H ow i s th i s '
.

’
Ange r i s the sword whi ch G od pu ts i nto m an s
h and to fi ght the great moral bat t les of l i fe . Th e
mor e he l ov es G od the mo re he wil l love good a n d
 T HE D I S C I PL I N E O F T HE A FFEC T IO NS 20 1

h ate all that ass aults o r tri e s to undermine good . A nd

ahe was c reated t love God and all el se in God so
s o , ,

he was o n ly ha te all that w aopp os ed t o t hat l o ve

to s .

A nd i n to t he hand s o f hatred wa s given the glitte r ing

and sharp edged s word o f A nger
-
to fight its bat t les ,

that is to a ss ault and drive o ff every app roach o f evil .

W i t h o ut ange r hatred could but sm o ulder in the heart .

I t n eeds an in s tru men t Of defence an d a t tack and ,

t hi s w a
s given i t by God a power for go o d that doe s
, ,

n o t hurt the man who u s es it aright but m akes him ,

stro ng and keeps him safe .

Bu t man alas ' , can turn away fro m God and live
fo r him s elf or fo r the thing s o f earth and in so d o ing
, ,

h e change s the cen t re ar o und which the orbit of h is

life wa s mea nt to m o ve from G o d t o sel f H e bec o mes
, .

s elf centred But in tu rn ing fro m God he loses n o ne

-
.

of t he p o wer s o f hi s n a t u re H e find s him sel f there

.

fo re po ss e ss ed of manifo ld gifts and end o wme nts all ,

of which were meant to aid him in tha t moral and

s piritual life which lead s to G od a s its end A nd .

t he s e gifts he n o w uses fo r h i m self A nd finding in .

a
hi s h nd the s w ord o f A nger he s eizes it and figh ts
wi th i t hi s own bat tl es . not the great m o ral battle s
 S ELF K N O WLE D GE AN D SEL F D I S C I P LI N E
- -

fo r which al one i t was in te n ded . H e d raws i t a n d

s trikes at e ve ryth in g that hinders h i m in the pursu i t
of his o wn ends e v er y thin g th at touches h i s se l f love
,
-
.

He uses i t for pu rpos es th e very re ve rse of th ose for

wh i ch G od gave i t to h i m . He can use i t to oppose
good a n d to establish ev i l . Yes a wi ld mo b wi th
,

fl ashin g swords of An ger drawn in r ec kless m a d n ess

,

aroun d the C ross striking an d wou nd i n

,
g the al l hol y -

“
S on of Go d cry in g th is i s th e Hei r come l et us ki ll
, ,

a '
h i m th t the in h e ri t an c e m ay be ours ; th i s w as in
deed the m ost supreme a n d m ost dram a t i c momen t
in wh i ch me n us e d a gainst God the weapo n H e

put i nto their ha n ds to fi ght H i s ba ttl es Th e .

wea po n O f Ang er let us n e v er forget i s good God

, , ,

g i ve n th ou gh it m ay be draw n i n a m os t u n worthy
,

cau se I t is n ot the a nge r that i s bad i t i s the il l use

.
,
-

to wh i ch i t i s p ut .

The peevi sh i l l tem pe r o f a va in wom a n i s e ssenti

-

ally the sa m e th i n g as th e sple n d i d m oral i nd ign at i o n

of the sa in t . O n e i s used as G od m ean t i t to be used ,

’
th e other i s a b us ed for m a n s u nworthy purposes .

I n the o ne c a se the u se of i t s tre ng the n s th e stead y

arm that wi elds i t an d i t l ose s n on e of
,
its sh a rp ne ss
 SE LF KN O WLE D G E AN D S EL F D IS C I PLI N E
- -

that . We m u s t stri ve to co nq uer th a t wh i ch i s the

ca use o f i ts abuse and that as we have seen i s
, , , the

reign of s e l f in the soul — the livin g for se l f in stead

of for G o d . A s we choose God a s th e e n d of our life .

a
more a n d more ste d i l y e ve r y pa rt of our n atur e will
fall in to pl a c e an d wor k for the dev e lopme n t of
,

the sou l a s H is cre atur e a n d i n H i s serv i ce . Th e

b attl e w i th o ur anger m ust be bo th d i rect a nd in

d i rec t —
d i r ec t ,
to ch ec k a n d restrai n i t whe n it ar i se s ,

li ke a ma n who h as got i n to th e hab i t of pu tt in g h i s

ha n d to h i s sword o n e ve ry occas i o n on wh i ch he i s
v exed ; in d i r ec t by th e co n sta n t e ffort to dethro ne
,

s elf a n d se t G od i n i ts pl ac e . O n l y as th i s i s e ffe cted

ca n a n y vi cto ry o v er tem per be last i ng or a vi ctory tha t ,

“
d oes no t destroy b ut fu lfi ls '
. O n ly SO ca n we fee l
sure that we do no t lose a ny of the fi re a n d force of
our n atu re w i th wh i ch G od h as e ndowed i t . A per
fe e t victory o ver a nger does n ot m ak e the ma n who
ga ined i t colourl e ss tame or e ff em i n a te n o m ore tha n
, ,

it i nj ures a p i ece of m ach ine r y to pu t b ac k in to i ts

place some part th at h ad g o t out of gear a n d by its ,

d isplaceme n t a n d u n due prom in e n ce h in dered the

wor k of the m ach in e S a ul of T arsus the h o t head e d
,
-
 T HE D I S C I PL I N E O F T H E A FFEC TIO NS 2 05

and int o lerant per s ecut o r l os t n o ne of hi s fi r e and

,

“
energy when he be came the slave o f Jesu s C hri s t '

S t J o hn the A p o stle o f l ove wa s the S o n of Thunder

.

t o the ve ry end .

a
I t is therefore n o ea sy task The man who is the
a
.

slave o f an ger h s al l owed that hatred which w s

or iginally but the ha t red of evil which i s ,
but the
o th er side o f love t o G od , t o break away fro m
thi s l o ve and to exi s t apart and to act ind ep e n

d e ntly I t has no l on ger any t h i ng to d o with the

.

l ove of God It ha s pas s ed o ver t o t he s ide o f sel f

.
.

E ven when it d oe s r i se Up in anger against evil it ,

become s la rgely a pers o nal feeling Of bitternes s and

irri t ati o n . S uch hatred has lo s t its s avour and i t is
,

o f s uch that the A po s tle speaks the anger o f m an

wo r keth not the j ustice o f God I t is n o t so t o
,

s peak the s harp edge o f l ove it i s rather its enemy

, , .

The l o ve o f G Od begets a holy and ennobling hatred

o f evil but n o hat red n ot even s uch hatred o f s in
, , ,

will ever beget the L o ve of God .

Therefore to win anger back to be the in s trument

’
of the soul s p ro per warfare the hea rt m u s t r e t urn to
,

its true h o me an d shelter in God . Loving G od the ,

soul will l ove al l in an d for God a n d will hate onl y ,

 SEL F K N O W LE D G E A N D S EL F D I SC I P L I N E
- -

what God h a t es a nd wi ll d raw the sword

, of A nge r ,

sh a rpe n ed a n d polished o n ce more by fa i thful d isc ip

l in e ,
in th e s ac red w a rfare of J usti c e an d Truth .

An d i f a n ger an d hatred a re the ca

u se of su ffering ,

lo ve i s th e un fai li n g sour ce of happ in ess . H owe ver

u n ga in ly a n d u nin teresti ng a per s o n m ay be in ot h er
w ays love c an t ra n sform h i m
, ; howe ve r hum b le a nd
u n g i ft ed i t en do ws h i m w i th a n i rres i stible power
, .

A m an m ay r es i st argu m en t or force a n d fee l th e

stro n ger for i t but n o o n e e ver y et fe l t th e s tro n ge r
,

for res i st in g pure lo ve . O n e who ca n be co nq ue red

by n o other power c an be co nq uered by th i s an d th e ,

va nq u i shed i s n ot humbled by h i s d e fe at n or the ,

vi ctor elated by h i s v i ct o ry I t i s th e one th in g th a t

.

bin ds m ore closel y the co nq uere d and the co nq u e ror .

F or love was m ade to wi n an d all th in gs were m ad e

,

to y i e l d to i t . I t i s the bond th at holds the H o sts of

H eaven toge th er an d bind s th e m to the Thro n e of

G od , ad
n where ve r o n ea rth th e re i s l a st in g u ni o n
love has m ade i t . I t c an n ev e r rest short of posse s
s i o n a nd to ga in poss ess i on i t w i ll b rea k th rough
,

every barr i er . I t i s lov e w hi ch b rought G o d down

fro m h eaven that H e m igh t u ni t e H i m s el f to m an
 SELF KN O WLED G E A N D SEL F D I S C I PL I N E
- -

A power that can co n quer th e worl d in the ha n ds of

a ma n who has the in st in c ts of a sav age i s a terri b l e
power . There fo re to bri ng happ in ess t o i ts possessor
ad
n to the world i t must be d i sciplin ed ; wi thout d i s
ci
p line , the stro nger i t i s the fi erce r it is .

B ut you say l ove do e s n ot go or com e at my bi dd in g

, ,

it acts spo n ta n eously I ca nn ot help l ov in g

, . An d yet
God lays H i s com mands ev e n u po n our hearts Thou
'
shal t l ove the Lord th y G o d w i th th y whole heart
H e would n ot bi d us do what i s i m poss i bl e . To b id
us love H i m i s n ot o nly to a ssu re us that we can but ,

to forb i d the lo ve of all that would ta k e us from H i m .

“
It i s the fi rst a n d ch i ef of a ll the co m m a n d me n ts
Love i s n ot a m ere b l ind pass i o n i t must be co n,

troll ed by reaso n .
“L ove h as eyes ' an d the eye of
,

the heart i s the reaso n . B ut i t i s in i ts fi rst mov eme n ts

that the out go in g of the heart must be co n trolled later ,

on i t may be i mposs i ble . There i s a moment in the

growth of a ny u n due or u nlawful affect i on when wi th ,

co mparat i vel y l i ttle e ffo rt i t could be chec k ed whe n

, ,

co n sc i e n ce a n d rea so n g ive the i r warn i ng and i f the ,

w i ll ex e rts it s elf all w i l l be we ll ; i f such wa

rn in gs are
n eglected the he a rt q uic k l y b r eak s a way fro m a ll
 T HE D I S C I PL I NE O F T HE A FFEC TIO NS 2 09

contr o l and beco me s the m os t violent o f t he pas s i o n s .

It i s by the yielding in things smal l and in s ign ificant

in them s elve s each o ne o f which c o uld have been
,

ea s ily re s is ted that l ove bec o me s a n unruly pas s ion

,

and a so urce o f s u ffering a n d mi sery to it s victi m an d

t o the wo rld .

A nd o n the other hand it is by s mall th i ngs o ften

, , ,

t hat the l o ve which we owe to other s is gradually

killed o ut . Y o u may all o w yo ur mind t o dwel l Upon
the verie st trifl e S — so me little manneri s m some natural ,

defec t the t o ne o f the v o ice —

,
in a per so n with a l o vable

and gener o us nature till all the a ffecti o n you o n ce had

,

and which yo u o we a s a duty i s de s troyed .

But a s it is with an ger , so it i s with l ove . I n so a

f r

as the s o ul deflects from God ait

s s true end , so far
will i t fi nd these g r eat powers which G o d gave it
fo r ed ifi c a
ti on become a source of destructio n . No
one can keep his heart i n order except by turn ing
it fi rs t t o G o d . The power that i s in it i s too s tr o ng
me r ely to be restrain ed ; it need s an outlet a n d the ,

o utlet is the infinite Bei n g of G od To try to rule o n e s .

’

heart in the le s ser thi ng s of life while its whole current

is misdirected ,
is fo lly . If the river breaks from its
14
 S E L F KN O WLED G E A N D S EL F D I S C I PL I N E
- -

cha n nel a n d d oes not hear and obey the c a ll of the

,

ocean ,
its str en gth bec o mes a source of da n ger . A nd
if the heart be n ot tur n ed to God e v e ryt hing that ,

ma k es it a power fo r go o d ca n make it a pow e r fo r

evil —the i n tens i ty of i ts a ffection i ts l oy al ty i ts fi del i ty
, , ,

al l th ese rem ai n to be expe n ded o n u n wor thy or un

lawful o bjects .

Therefore the a ff ect i o n s ca n on ly be really d i sc i pl in ed

as the current of the soul strea ms G odward . I t i s n ot
m ere l y w i th th i s or that s in, b y exces s or defect of love ,

th a t we ha ve to de al . T o try to lo v e a l i ttle m ore or

a l i ttle les s in such c as e s would be a va in tas k . We
m ust l oo k dee per . O nl y as we try to love God ar i ght
ca n we lo v e ma n ar i ght o n l y by tur nin g our h e art
stead i l y toward s God shall we be a b l e to set i ts move
m en ts r i ght towards m an .

N ow o n e g reat school of the a ffect i o n s i s the Moral

Law . Th e T en C om ma n d m en ts . O ur L ord in terprets
the who le Law as teach in g the love of G od an d the
lo ve of ma n . 'ou wi ll n ot i ce th e order —n ot fi rs t the
l o ve of m a n b ut fi rst the love o f G od
,
.
“T h i s i s the
fi rst and great com m a n d me n t ' Thou shalt love the
L ord thy G od w i th th y whole heart thy whole m i n d , ,
 S ELF KN O WL ED GE AN D S ELF D I SC I P L I N E
- -

w a rd . H ow true to e x peri en ce i t is that the loss of al l

lo v e to G od ca n be traced to the br each of o n e or more
of th ese com man dm e n ts . S om e i dol i s se t Up in the
he art wh i ch becom es H i s riva l the worship of H i s hol y
na
m e is n eglected the s p i r i t of lowly reve r en c e i s lost ;
the t i m es whi ch shou l d be de vot ed to H is serv i ce are
negl ec te d an d , Go d has ce ase d to be lo ve d . An d i t is

on l y by the o bs er van ce of the fi rs t com ma n d me n t th a t

we can kee p the se co nd The more we l o v e G od th e
more we shal l l ov e m athe l ess we l ov e God the less
n,

we sh al l in th e t ru e s en se of the word lo ve ma n ;
, , our

l o v e wi ll be com e ca pr i c i ous , fi tful ,

u n rel i able ,
not
ch a r i ty but p a ss i on . If y ou feel that you r l ove fo r

your fell ow men i s d yin g out in the fum es of

-
se l fi sh

n es s th ere
,
is b ut o ne ato revive it—strive for
w y ,
pray
for the lo ve of G od
, . A s th e heart tu rn s toward s its

source it w ill be q u i c k e ned a n d e x pa nd ed . Th e re i s

no tr ue n o lasting sp i r i t of cha r i ty a pa rt from th e
,

pr act i ce of R el i g i o n .

T herefore w e c ann ot keep the com mand m en ts wh i ch

c ompri se our d uty to m en u nless w e a re kee p in g thos e
,

wh i ch teach us our dut y to Go d . An d th e se l ast

educate an d d iscip l ine our a ff ecti on s tow ards o ne an
 T HE D I S C I PL I N E O F T H E A FFEC TIO NS 21 3

other . They begin wi th the fi rst duty o f children to

their parents and regulate and c o ntro l the o utg o ing s
,

of the heart t owards o ther s forbidding hate lu st , , ,

selfi s hness in s incerity covet o u s ness ; c o ntro lling un

, ,

lawful de s ire s checking pa ss i on in its firs t beginning

, ,

and thu s keeping the heart pure a n d it s current s

fl o wing in their pro per chan nel s .

A s k yo ur s elf if y o u find that y o u fail in cha r ity

, ,

whet her by l oving in a wro ng way o r by failing t o l o ve

as you o ught by l oving t oo much o r l oving t oo li t tle
, ,

ak if there i s any one of the ten c ommandments yo u

s

are deliberately breaking . A re you yielding t o anger

o r s en s uality o r selfishne s s o r unki n dness in s pe ech
, , ,

or di sc ontent o r envy and jeal o u sy ' A ll these o r an y

, ,

o f them injure or wh o lly destroy that s pirit o f charity

,

which i s the L o ve o f G od manifes ting it s elf in the

hum a n heart toward s it s fellow creature s -
.

L o ve mu s t thu s be tra i ned and di s ciplined and the ,

L aw i s the s ch oo lma s ter O bey the L aw place y o ur

,

self Under it s c o mmands and r e s tra i n ts and yo ur l o ve ,

will cea s e to be pas s i o n and guided by rea so n it will be

,

a so urc e o f bl es sin g to yourself and t o t he w o r l d .

 T H E D I S C I PL I N E O F T H E B O D Y .

T HE Revelati on which God has given t o H is Ch urch

i s at o nce st imulating and di s appointing . It i s sti mu
lat ing inas much a s it deals with mat ter s so great and o f
such va st interest t o mankind and a ff ecting us so in

a
tim tely , and it is di sapp o in t ing in that it fails t o
an s wer so many que s ti o n s which we l o ng t o have
an s wered .

It confine s it self chiefly t o tw o p oi nts —t o disclose t o

man the meaning and the reas o n of his p resent myste ri
o u s state and the me thod o f his re st o ra t ion A ll el s e
, .

is s ub sidiary t o thi s . The F all an d the Res to rati o n of

man . The Revelati on is ma d e to ma

n and fo r man and ,

a
l way s fo r practi al c n o t s pecula t ive end s . I t doe s n o t
s ati s fy o ur c uriosi ty h owever reve ren t and na t ural that
,

cu ri os i ty may be but c o nfines i tself t o the purpo s e it

,

ha s in hand .

I t i s re markable that whil e the mys tery of man s ’

bein g haa lways be n the subj t of s tudy and specula

s e ec

ti on , fa
scinating and perpl exi n g bey o nd all oth rs th e ,
e

21
7
 S ELF KN O WLE D G E A N D SEL F D I SC IPLI N E
- -

greatest m in ds of an t iq uity see m nev er to have come

anywhere near the simpl e so lut i o n wh i ch R evelatio n
—
g i ves that ma n is create d in th e I m age o f God an d ,

fallen H e i s in the I mage of G od an d i s therefore

.
,

ever haunt ed by grea t i deals ; ever see k in g after G od

and str ivin g to be G od l i ke H e i s falle n a n d the j ar
-
.
,

o f the fal l ha s d i slocat ed h i s whol e be ing a n d robb e d ,

h i m of that S uper n atura l g i ft wh i ch pr es erv ed th e order

an d harm ony of his n at ure an d k ep t th e body u n der
the con tro l of the S p i ri t .

Wh erever we turn throu ghout h i story we kno w that

me n were feel in g that struggle of the flesh w i th the
spir i t of wh i ch we a re ou rsel v es so consc i ous . H ow
e ver far bac k we loo k howe ver stran ge the li fe m en
,

l i ved o n e th i ng en a bl e s
,
us to b ri d ge th e ag e s a n d
to e n te r i nto sym path y w i th th e m . W hatever their
intere sts a n d a i ms an d however d i ffere n t from ours
, ,

these m en a n d wom en w er e lik e us in th i s at least ,

they kn ew an d fel t wh a t we fee l . B e nea th the surface

there w athe s a m e struggl e
s ,
i ssu ing as i t doe s to day -

in th e li fe of each in d ivi dual i n the victory of the

,

sp i rit over the fl e s h or of the fle sh o ver th e sp ir i t .

An d y et as to the cause of this struggle th ei r s pe cu l a

 SELF KN O WLED GE AN D S EL F D I S C I P L I N E
- -

whe n we try to forget the fl esh a n d to ri se on the

w in gs of the s p i r i t i t i s o n th e Body
, of o ur Lo rd
that we feed our souls .

An d we are con scious of som eth in g corr e spo n d ing

w i th bo th th ese cl asse s of say ing s in ou r own ex
p e ri

e n ce . There are m om en ts wh en i t s ee ms to us as if
the sou rc e of al l the e vil were in the fl esh ; w e feel
“
the corrupti ble fl esh wei gh i ng dow n the in corruptible
'
sp i r i t ; we feel the t i des of pass i o n a n d m ateri al is m ,

th at tak e the i r ri se i n th e fle sh wash o ve r an d swamp

,

the s p i rit ti l l fo r the m omen t the a nima l n ature appears

to be wholly tr i u m phan t . An d we kn ow how true S t .

P aul s words are ' I f ye liv e accord ing to the fl esh ye

’

S hal l d i e
B ut aga in the re a re t i m es whe n
, the bod y i t self
s eem s l i fted U p a n d parta k es of a nd ad ds to the j oys
,

of the sp i r it . W a ve after wav e of sp i r i tu a l j oy sweeps

th rough th e Open c ha nn el s of the fl esh a n d fi lls i t
,

w i th a n ew and in t o x i cat in g j oy be fo re wh i ch the ,

p l eas ures of the fl esh see m poor a n d s i c k ly . A t such

m o me n ts we are d i m ly a war e of the possib i l i ty of

the body a fter a l o ng process of tr aini ng a n d d i s

,

ci l ine , be in g up li fte d and s p i r i tual i s e d, an d e nte rin g

p
 T HE D I S C I PL I N E O F T H E B O D Y 22 1

into a cl os er and m o re intimate uni o n with the life o f

the so ul where the lu s t o f the flesh against the s pirit
,

and the s pirit again s t the fl esh would be a

t an en d .

A nd then we kn o w t hat t he flesh is not evil no r the

so urce o f all evil in o ur life .

Le tu s alway a
not y S pi f
s sh fl h da y te o t e es to -

ma d h a d ad g a
,

I str ov e , e i dg u d
e n h wh l ; ne ro n on t e o e

As t h bi d wi g a
e r d i g l
n s n ay a
l l g d hi g
s n s, e t us s oo t n s

Ar e ou ul h lp fl h m
rs , nor so ew h afl h h lp
s es or e no t n es e s so ul .

Yet s uch moments of spiritual e xal tat i o n are rare ,

and have oft en t o be paid fo r by a reaction in which

the flesh renew s wi th greater vi o len ce it s as sault s up o n
the s p irit . They h o ld out to us no certai n pr os pect
o f s uch a happy uni o n here o n eart h a s t hat of which
the p oet speaks when n o r s o ul helps fl esh m o re no w

than fle s h helps s o ul O n the c on tra r y t h o ugh they ,

abe the earne st of a p

m y e rfect uni o n t o c o me like t he ,

Tran s figurati on of o ur Lo r d a m o ment o f pr ophetic

,

visi o n of wh a
t shall be hereaft er they warn , US that
the warfare ha
s by n o mean s ended that t here is need ,

of renewed vigi lance and self di s cipline -

.

B u t apart from such rare m o ments of exal t a t i on ,

which s uppor t a n d are the mselves ill uminated by the

 SE L F KN O WL ED G E AN D SEL F D I SC IP L I N E
- -

teach i n gs of R evelat i on me n m i ght we l l as k if th i s

,

age long con flict be twee n fl esh and sp i rit

-
is n ever to
com e to a n e n d ; i f there i s no r e m edy to heal th i s
’
strange d i scord in th e highes t of G od s cr e atu res U po n
earth .

The w i t n ess of e ach in d ivi d ua l i s that i t i s per si sten t

a n d unc easi n g from the dawn of consc i ousness t i ll i t
i s l ost in d e ath . That n o o ne c aever
n rem e m b er its

be g in n i ng a n d
, so far as e x peri e n ce g oes i t ha s n o e nd
o n ea rth . T hat o n e d oes not escape from i t e i ther by
yi eld in g to the fl esh or by l iv i n g for th e spir i t . T he
sa i nt bears u po n h is fac e th e m ar k s o f th i s ce asel ess
struggle ; th e most sen su al bears those trac e s of the
prot es ts of the ba ffl ed sp i ri t th a t show th e m an i s n ot
a m e re a ni ma l . N o o ne h as ever y et reached that
spir i tual he i ght wh e re h e cou l d rela x his watchful ness
an d cease to struggle . There are stori es told of those
who aft er years of self d iscipli ne an d mo rtifi c -
a
tion

gre w care l es s a n d re l a xed the i r v i g ila nce a n d fel l .

No ,
so far athe
s e x pe r i e n ce of i nd i v i d ua l s goes ,

the ba ttle i s l i felo ng an d u n c easi n g . Vi ctory of the

h i gher n ature o ver the l ower ca n o nl y be ga in ed by
constant struggle , ad
n be ing gai ned i t c an on l y be
 S ELF KN O WLE D GE AN D S EL F D I SC I PL I N E
- -

c i vi l i sat i o n that coul d sta y i t or heal i t ,

or that on e
who i s the he i r of al l that m od e r n progress a n d the
deve lopments of later t i m e s h as to gi ve su ff ers fro m ,

th i s t errible dualism one wh i t l ess th an the pr i m i tive

savage . T he tri u m ph of th e fle sh m ay show i tself in
less gros s an d brutal wa y s n o d o u b t , ,
but the con fl ict

i s n o n e the l ess keen . An d as lo n g as that con fl i ct

lasts a n d men kn ow n o rem edy for i t surely our ,

—
bo a sted c iv il i sat i o n i s but su rface d ee p u n der n eath
are st i l l b u rn in g the fi res of the volcan o . Ma n y a
ma n who h as been b rought up u nd e r all the refi ning
i n fl u en c es of h i s a ge l ivin g am o n gst the most cult i
,

v t d an d educat e d m en of h i s d ay has th row n a

a e p ,

p a a
e r to th w
nc e s in ds a n
e d b en ea th the,
g arme n ts of
culture a n d c iv il i sat i o n has show n h i ms el f w i th the
na ked pass i on s of a sa va g e .

N 0 howe ver fa r w e loo k b ac k in to th e p st th i s

,
a ,

dualis m i s see n where ver m a n i s found and there i s ,

n o s i g n or to k e n of i ts ceas in g n or of the co nfl ict ,

betwee n flesh an d sp i r i t be com i ng less acute . There

i s n o l ivi n g mem be r of the hu m a n race that ca n say
he has found the rem edy an d m ad e a truce . W e who
are th e ch il dren of a l a ter ag e an d have he r d the , a
 T HE D I S C I PL I N E O F T HE B O D Y 2 25

pr o phet s of day pr o phesy great thi n gs an d

o ur o wn

declare the wo nder s that are to be wr o ught by science

and education a n d a deeper kn o wledge of the laws of
life know full well that h owever gr eat the en richme n t
,

o f life in material things and however wide the spread

,

o f kn o wledge n o t the smalle s t step ha s been taken

,

t o ward s set t ing man at o ne with himself .

W hat then i s t o be the end o f it ' W e can n o t s up

po se th at the God o f order a n d unity created ma n i n
thi s state of dis o rder a n excep t i o n to all H is other
,

wo rks . Yet we find n o human record i ts begin ning ;of

we find no h o pe no hint o f a n y pro s pect o f it s ending

, , .

O ne o f two things alo n e seems p o ssible if this stri fe

i s not t o be eternal .

I S o me have lived a s th o ugh they wo uld trample

.

up o n and c o nquer the s piri t t ill the la s t s park of it s

,

life is dr o wned as the unchained pas s i o ns of the fle s h

burs t fo rth like the lo o sened water s an d s wamp it and ,

unity i s purcha sed at the price of a

th t which rai se s
man above the be sts a . There have indeed been ti me s
in the pa s t whe n it h aalm os t
s s eemed a s if it would
be so . There are men in o ur o wn time wh o s eem
to have wel l ni gh s u c ceeded i n beatin g o ut
-
th e m a
n
IS
 S E LF KN O WL E D G E AN D
-
S ELF DIS C IPL IN E
o

ad
n beatin g in the beast . B ut howe ve r l ow the y
ma y ha v e sun k however stro ng the ani m a l na tu re
,

a n d w e a k the sp i r i tu a l i t still l i v es o n i f o n ly to
, re

bu k e a nd c o n dem n —“aspar k d i sturbs th is cl o d a ,

s ting that b i d s nor s i t n or sta n d b utg o M a n can n o t

destroy i t an d be happy aa
s be ast . W he n he has
“
su nk to the l owe s t depths an d fai n would fi l l h i s be lly
,

'
w i th the hus k s that the sw in e di d eat ,
h e b egi n s t o
’
d rea m a bo ut his F a th e r s home and the poss i bil ity
o f aris in g from h i s de g rad a t i o n . H e has tr i ed hard
e n ou g h a n d long e n ough to d estroy th e d ual i sm wh i ch
torme n ts h i m by slay ing h i s sp i r i tua l nature — me n try
i t st i ll — but i t i s i m pos s ible for i t i s h i s very se l f
, .

2 . O the rs h a ve sought to br i ng the inne r str i fe to

an end by the destruct i o n of the fl es h . T he y have
l oo k ed upo n the fl esh as a s n are i n wh i ch ma n who i s ,

a spir i tua l bei ng has bec om e e nta n gl ed

, . I f he would
tram ple Up on i t d e sp i se i t st arve i t to death a n d try
, ,

to l i ve am uch as poss i ble as i f he h ad n o body

s ,
the n

the sp i r i t wou l d ga in stre ng th as the coil s of th e fl esh

we re loose n ed a n d a t l ast the soul w o uld cast i t as i de
, , ,

for eve r i n death li k e a d i s honou red and thread bare

g ar men t a n d l i ve h e n ce fo rth aap ure S p i ri t
s .
 SE L F KN O WLE D G E AN D SE LF D IS C IP L I N E
- -

W h a t th en i s th i s d i scor d to g o o n for e v er 'a n d

,

i s m an to be con te n t to strugg l e on in d ar kne ss w i th

n o li ght ato i ts or igin
s or e n d ' Age after age wen t
by ; the str u g gl e wa xe d fi e rce r an d fi e rce r t i m es were
whe n the fles h s ee med whol ly vi ctor i ou s a n d the spi ri t
dethro ned a nd d i shonou re d ; me n q uest i o n ed one an

other as to wh a t was to be the en d . B ut n o answe r

was given t i l l C hr i st came . An d He came a n d la i d
Ope n n ot o n ly th e secret of the fu tu re b ut of the past .

H is a n swer to m an w a s th i s . T his d u a l i sm that

’
r end s an d tortures y o u i s n ot of G od s m a k ing b ut
y ou r ow n . I t h ad a beginning an d i t w i ll have an
en d .
I t i s th e pe n alty of that act of disobed ie n ce
where by A d am sa cr i ficed the su per n atura l un i o n w it h
God wh i ch h eld the body su bj ect to th e sou l . T he
soul u n a id ed i s n ot abl e to keep the whol e n ature in
’
harmo n i ous order . M an s n ature was never i nten ded
to be com plete in i tse l f i t w as created so that it could
,

o n l y fulfil itse l f an d i ts dest iny by u ni on w i th God .

That u n io n was l ost by si n . a

T he n beg n the c on fl i ct ,

“the fl e sh lusting a gain st the s pirit a n d the sp i r i t

'
aga i nst the fl esh B ut the bod y however rebellious
’
i s a n in teg ra l pa rt of m a n s n at u re . H e m ust be saved
 T HE D I S C I PL I NE O F T HE B O D Y 2 29

bo dy and s o ul ,
or he cann o t be saved at all . Men
m u s t pay the penal ty of the F all that i nner c o n
,

a
fli ot which ends onl y i n the separati o n of s o ul and
body i n death B ut the body sh all ri s e gain and
.
,

the risen and glorifi ed body shall live i n perfect uni o n

with the so ul ; “
then They S hal l no m o re hu n ger n o r
thir s t neither s hall the
,
s un fall Up o n them nor an y
heat . For th e Lam b which i s i n the midst of the
Throne s hall rule them and s hall lead them unto the
fo untains of the waters of life an d God shall wipe
away all tear s fro m their eye s .

The ans wer then of

C hristian Revelation to man s ’

perplexity lie s in di s clo s ing the pa s t and t he fu t u re the ,

F all and the Re s ur recti o n . A nd betwee n the se the ,

di s pen s ati o n of C hrist wherein H e be s tows Upo n man

,

the s upernatural gift of grace by which on ce more he

is re s to red t o uni o n with G od
An d this gift doe s no t
.

indeed establi s h t hat i nner harm o ny which w as forfeited

o n ce fo r all by the F all but i t bestows Up o n him a

,

p ower by which he can gain co n trol over the flesh

t o di scipline and train it t o chec k ,
its rebelli o ns and
teach it t o take its place o f s ub o rdinati o n a s the s o ul s ’

servant and n o t hi s master and thu s prepare it for

,
 SELF KN O WLE D G E AN D S EL F D IS C I PL I N E
- -

the R e s urr ectio n whe n o n ce m ore body and soul wil l

meet an d liv e for e ver in that perfect u n io n wh i ch
k n ows n o str i fe n or di scord .

T he d octri n e of the R esu rrect i o n thus prot ects the

doctr i ne of the F al l . I t i m pre sses U po n us th e fact
that the body i s a n i nt egral part of our na tur e that ,

the c o n fli ct b etw een fl e s h and sp i r i t wh i ch w acaused

s

by the F all e n d s when i ts pe n al ty h as been pa i d a n d ,

m a n i s restor ed o n ce more in the co m pl e te n ess of h i s

n atu re . G ive up the d octrin e of th e R es urr e ct i o n a n d
the doctrin e of th e F al l goes w i th i t an d w i th that the ,

doctr i ne of the I n c ar na t i on ' I f th e re be no re surrec

ti o n of the d ea d the n is n ot C hr i st r i se n again an d i f ,

C hr i st be n ot r i sen aga in your fa i th i s a lso vain

A nd th us in H i s L i fe o n e rth
,
a ,
our Lord re fus ed to
d ea l w it h m am erel y as a sp i ri tual be in g
r. . I n all H i s
ac tion s i n e v ery work of he a l ing what w a s the
, ,
instru

men t with wh ich H e healed ' I t was H i s B ody . H is

To uch restore d the de ad to li fe the mo i sture from H i s
,

L i ps gave li ght to the s i gh tle ss eyes H i s F in gers p ierc ed ,

the clos ed ears of the d ea f a nd Opene d th e m to h e ar

i n g th e very touch of H i s ga rm en ts stee pe d i n the
,

pow er th a t fl o w ed forth from H im h ea l ed the wom an

 S E LF K N O WLE DG E A N D SEL F D I SC IP L I N E
- -

e ve r cha n g es w i ll have pas sed upon th e bod y in th e

R e su rrect i o n th e orga n i c u ni ty be twee n the r i se n an d
,

morta l fle sh w i l l be “
pr e se rv ed ' I n m y fl e sh sh ll I a
se e G od
Th e d eeds tha t i t does U po n earth th e h abi ts i t ,

forms th e l i fe i t l ives m ust as surely a ffec t i ts future as

, ,

the y a ffect the future of th e sou l . C h a ra cter i s st a m ped

Upo n the whol e b od i l y frame ; the way a ma n walk s or
s i ts or sta nd s al l h e l p to show someth ing of h i s char
a cte r . We a re t ol d tha t e very thou g ht i s r egi ster e d
in th e mo l ecula r cha n g es w h i ch i t e ffects in th e
b rai n ; an d certa in l y the fac e i s th e m i rr o r in wh i ch th e
sou l i s r efle cted U po n wh i ch i t s ta mps w i th e ve r dee p
,
-

e ning l ine s i ts thou gh ts , its p a ss i o n s, its a m bi t i o n s .

The d i ffe ren ce be tween the fa c e o f a ch il d a n d that of a

m an is the sa me as that betwe en a wh i te sh ee t of p per a
an d o n e covered w i th wri t ing or be tw ee n that of a n ew ,

ga rme n t and o n e th at h as been lo ng wo rn . I t h as

been s ai d by a we l l kn own a n d l ea rn ed psycho l ogi st '
-
l

I be l i e ve that we ar e su bject to the l aw of ha bi t i n co n

s eq ue n ce of the fact th a t w e ha ve bod i e s . Th e pl as
tic ity of th e l iving m atter of our n erv ous syste m in ,

1 Pr ofe ssor W . a
'm es , a
T l ks to Te ah
c er s on Psy chology .
 TH E D I S C I PL I NE OF T H E B O DY 23 3

sh o rt is the reason why we d o a thing with di fficulty

,

the first ti me but soo n do i t more a nd m ore easily

, ,

and fin ally with su fficient practice

, ,
do it sem i mecha n
-

a
ic l ly, or with hardly any c o nsciousn es s at all . O ur
nervous system s hav e grow n t o the way i n whi ch they
have been exercised just ,
aa sheet
s of paper or a coat
once creased or fo lded te n d s to fal l fo r eve r afterward s
'
i n to the same identical fo lds . H ad we b ut eyes to
see we might take scalpel and m i crosc o pe an d read in
,

th e bodily frame the moral hi s tory of the life of the

soul that Wa
s i ts te n ant . I ndeed many a character
istic i s stamped so clearly that n on e can fail to see it .

Many we fain would hide but cannot the tell tale ,

-

flesh has , so to speak mater i alised the thought s o f the

,

mind give n the m fo rm and shape a n d revealed them

, ,

to the world . As the body lie s still a n d silent in death ,

its mystery a n d i ts path o s is th at it h abeen

s the in
strumen t a n d co -
operator and remains the material
,

record of N o th ought ever passed

’
the soul s life .

thr o ugh the mind for o ne brief moment but the body
took its part an d wrote the record . Wa
s ever history

writte n with such unerring accuracy as is writte n the

hi s tory of the s oul in the bod y which it inhabits .
 SELF KN O W LE D G E AN D S EL F D I S C I PL I N E
- -

A n d th i s body m ust r is e ag ai n . W hatever chan ges

i t m ay have to u n dergo i t i s th e s am e bod y the ,

partn e r of the soul h ere o n e arth th e m at er i l crys , a

aa
t llis tion of the l ife of th e i m m ate rial sou l ; the
a
s e rva n t th a t o fte n g ine d th e m a ste ry a n d en tan gled it
in its m e shes an d sed uc ed i t to s in . Th e body m ust
r i se again be arin g U po n i t fo r good or e v i l th e tra ces
,

of it s earthly li fe .

If then we a ab l e
re to form any co n cep t i o n of the
co n d i t i o n of the r i sen bod y i t w i ll h e lp us an d gu i de
us i n th e p racti c e of se l f d isc i p line
-
. The obj ect of al l
such d i sc i pli ne i s to su bd ue the flesh a n d b r ing i t i nto
a sta te of o bed ien ce , ad thus prep are it for
n i ts l ife in
the res u rr ectio n .

C a n w e th en form an y i d ea of the gl or ifi ed bod y '

F or i f we awe
c n shal l know bette r wh a t our a i m is ,

a n d we sha l l fin d in i t the pr in c i ples wh i ch a re to

govern us in th e pra ctice o f th e d i scip l i n e of our
mort a l bo d i es . W e sh a l l h av e a m ode l by wh i ch to
gu i de ourse lves a nd we shal l n ot be overbol d if we e x
,

pe ot to fin d here on ea rth some d i m fo reshad owings

of what that li fe is to be beyond the gr ave . N ow S t , .

P aul gives us in C or i nth ian s xv fo ur chara cteristi cs

. of
 SEL F KN O WLED GE AN D S E LF D I S C I P L I N E
- -

W e ca n n e i ther act no r th i n k but by th e e x pend i ture

of e ne rgy wh i ch i f it ca n n o t be ren ewed i s soo n e x
, ,

h a ust ed . B ut in the Resu rrect i o n all pa in a n d su ff e r

in g an d dec a y w i l l h av e p ass ed a w ay for ever .
“
T here
shall be n o more sorrow n or su fferin g for th e form er ,

'
thi ngs ar e pa ss e d a way . T he shadow of death n o
l onger l i es across the path way i t l i es beh in d, . T he sou l
c an loo k bac k an d see the g a te of de a th throw n ope n ,

th e secrets of th e gra v e l ai d ba re an d i ts myster y

e x pos ed . I ts te rrors l i e beh in d . I t looks forward
a n d sees the Ope n pla in s of e n d l e ss l i fe bath ed in
u ncloud ed l i ght . Whe n l ast the s o ul an d body w e re
un i ted th e ago n y of de a th w as Upo n i t every n erve
, ,

w ao n the r ac k as they gra ppl ed i n the i r fi n al str uggle

s .

An d now they ha ve me t an d are un i t ed o n c e mor e ,

an d through th e vein s th e re su rg es the curre n ts of

a l i fe so stro n g that th e m em or i es o f th e k ee n est
mome n ts of y ou th see m but li ke th e splutte ri ngs of
a dy i n g can d l e com p a r e d with i t . T i m e has n o
m eanin g a n d wor k n o pow e r of wea ry ing
, . Th e re
stre a ms through ev ery channe l of the flesh a torr en t
of ine x hausti b l e e ne rgy that n e v er fl ags . A ges go by
an d th e body i s u n touched by ti m e in the ex h i lara t i o n
 TH E D I S C I PL I N E OF T H E B O DY 237

o f perennial yo uth .The energy of the D ivi n e life

brea th s fro m it s no stri l s shi nes Upon its brow and radi
,

ates from its presence How could su ff ering o r dea th

.

appro ach s uch a be ing wh o fill s the wh o le air with it s

pul s ing life . A n d this i s the body which to i led and
s u ffered o n earth seeking t o hu s ban d its failing strength
,

and v i tality that it might live o ut the threescore years

and ten o f its earthly pilg rimage .

A nd where d oes the body get th i s wonderful life '

N ever i n the m os t exubera n t days of youth h ad it
anything li ke it . W hence then has i t received it '
The b o dy has n o t w it/l in its elf the gift of immortality .

Yet it know s that with such a life flowing i n its veins

s u ffering and death are im poss ible . Ho w then h a
s

the frail and su ffering flesh bee n so tra ns fo rmed a n d,

whence comes that t o rrent o f life that tran s fo r m s it '

Its so urce is in the so ul not i n the bod y i t flows o ut ,

Up o n the b ody fro m the so ul . The s o ul i s s o strong

‘

the vigour of its li fe so great that eve rything gives

,

way before it a s it g o es coursing through the vein s

and fl oo ding t he body wi t h i t s energy . A s the dark
ne s s flie s fro m th e face o f the m o rning s un , so do su ff er
ing a n d d eath befo re thi s mighty s tream o f life .
 S EL F K N O WLE D GE AN D S ELF D IS C IP L I N E
- -

B ut wh en ce does the sou l get this power ' I t re

ce ive d i t h ere o n e a rth I ts fi rs t germs were i m pa rt ed
.

to i t at th e fo n t “T h i s i s the test im o ny th a t Go d
ha th g i ve n to us E te rn al L i fe an d th i s L ife i s in Hi s
,

S on . H e that hath the S o n hath li fe a n d h e th at ,

hath n ot the S o n hath n ot l i fe .

' “
A nd aga in I am ,

com e that they m i ght h a v e l i fe a n d that they may ,

'
have i t mor e a b u n dan tly . Th i s mor e a b undant life
gi v e n in B apt i s m i s nour i shed b y the S a crame n ts a n d
dev e l o ped by the stru g gle w i th s in . I t sprin gs fro m
u nio n w i th H im who i s t h e F o unta in an d S ource of
E ter nal L i fe . T ha t l i fe n ow fl owi n g w i th suc h ener gy
had to be cu lt i v a t ed an d de ve l op e d a m i dst all th e
d i fficu lti es of e a rth ; ofte n i t was so weak an d na tu re
so stro n g that i ts pu l ses w e re sc arcely felt beat in g b ut ,

eve ry stru ggl e stre n gthened i t e very S acrame n t , in

a
c r e se d its powe r . An d n ow wh en th e soul s pro b a
,
’

t i o n i s e n d ed a nd ev ery d iflic ul ty i s o vercome an d

i ts u ni o n w i th C hri s t i s perfect ed beh ol d the l i fe that
,

is in i t pours out upo n th e fle sh tra n sform ing i t an d ,

m a ki ng i t parta ke r o f its j oys .

A n d to gain th i s gl o r i ous gift fo r t he bod y the soul ,

whe n on earth had to carry o n a c o n stan t warfare

 S ELF KN O WL ED GE AN D S E L F D I S C IPL I NE
- -

sh ines w i th a li ght tha t tr an sform s i t .

“Then sh a ll
the j ust sh in e . H er e we c lo the oursel ves w i th gar
me n ts that are to rem in d us of our fall en state ; the n
the body n ee ds n o ga rments ' I t i s d ecked w i th l ight
as w i th a garm en t T h e pall or a n d d i sho n our of
death hav e pass ed fro m i t as ni ght p as ses be fore
the co m in g day .

B ut wh ence h as th e bod y th is b r i ghtness ' I t re

ce ives i t from th e soul . Th e body h as become ,

ai t
s

were a lan t e rn th rough wh i ch the r a d ian t soul sh in es

,
.

A nd th e sou l ' W h en was i t se t o n fire by th i s D i v in e

l i ght th a t rad ia tes forth from i t an d d oe s n ot co n sum e
i t ' The fi rst spar k of that fire w as k in dled w i th in i t
o n e a rth an d h a d to b e te n d ed a nd guard e d through
,

'
all earth s storms an d trou b l e s .
“I h ave come '
,
sa i d
our L ord ,
“to se n d fi re Upo n the ea rth .
'
I t i s the

gi ft of hol in ess th e prese n

, ce in the soul of that S pir i t

who c a me dow n Upo n the A postl e s a t P e n te cost i n

th e form of fi e ry to ng ues . Th a t fi re i s fi rst kin dled
in B apt i sm an d the wor k of li fe i s to fa n i t in to a
,

brighter ad n ev e r b ri ghter fl am e . The fi re m ust be

w i th in , S hi n i n g ou twards from w i th i n “H e was a
'
burn ing a n d a s hinin g l i ght . F i rst bur nin g a n d the n
 TH E D I S C I PL I NE O F TH E B OD Y 24 1

shining . There are man y who have a w o nde r ful

power o f catchi ng and reflecting the light o f anothe r
as it s hines upo n t hem fr o m with o ut ; s uch light leave s
the pe rson wh o reflect s i t in darkness when it i s with
’
drawn . It i s not merely the reflecti o n o f an o ther s in

fl ue n ce that will ad o rn bo th body a nd s oul with light

eternally .

W e mu s t therefo re have the fire of per so nal h o line s s

burning within u s and s hining forth fr o m US , h oweve r
dimly here if hereafter we are t o sh i ne a s s tars in the
,

H eavens .
“Ye ' says o u r L o rd “are t he
, light of the ,

wor ld ; and ag a
' “
in Let your light s hine
,
A nd the
fooli s h vi rgin s in the h o ur of death wake n ed Up to
find their lamp s going out and the d oo r o f the
H eavenly K ingd o m cl osed again s t them while t he ,

wi s e t r im med t heir lamps and went fo rth to meet t he

Bridegroo m .

The wo rk o f li fe then is t o tend the D ivine fi r e

, ,

o f holine ss that has been kindled wi t hin ,

a
gain s t
every b reath tha t may endanger it a nd every holy ,

deed and th o ught hel ps to feed and fan the flame .

I n pr o por t ion t o the brightne ss o f the fire that burns

withi n whe n the s o ul goe s fo rth to meet its Judge will
16
 S EL F K N O WL ED GE AN D S ELF D I SC IPLI N E
- -

be the glory w i th wh i ch it w i ll clot h e the bod y i n the

morn i n g of th e Re surrec tio n . T here is o ne glory of
t he su n a n d another g l ory of th e moo n a n d a n other
glory of th e sta rs for o ne sta r d i ff e reth from ano ther
,

'
s tar in glory . S o a lso i s the R esurrect ion of the dead .

An d the glory w i th whi ch these heav en ly co n ste ll at i ons

s h ine i s kin dl e d here o n earth .

B ut there i s an othe r fire th a t m ay b urn w i th in us ,

before whose l ur i d fl ames the D i v in e l i ght grows pa le

a n d d im an d at last d i es o ut. T he fire that at fi rst as
th e fa in test sp a rk b ur n s in th e fl esh a n d grows wi th a
fearfu l rap i d i t y de m a n d i n g ever m ore a n d m ore fu e l
,

a
,

t i l l l l th a t i s noblest in the sou l i s s a cr ifi ced to feed

i ts al l co n su m i n g fl am es a n d the hea ve n ly fla me d ies
-
,

e x haust e d a n d u n t en d ed .

Th e r e fo re w e ha ve consta n tl y to m a k e o ur cho i ce
We ca nn ot k eep both these fires a l i ght w i th in us ,

we m ust starve o ne th a t we m ay feed the o ther . In

feed ing th e D ivin e fi re in t h e s ou l the fi re w i th in the
fl esh m ust d i e for lac k of food . We may try to
trampl e Upon i t an d ex t in gu ish it w e m ay m a k e
vi ol en t a n d e x h a us ti ng e fl o r ts , o n l y to fi nd that i t h a s
fl amed o ut more furiously . W e s hall n ever p ut i t out
 S ELF KN O WLE D GE AN D SE LF D I S C I PLI N E
- -

be r . With falte ri n g an d fee b l e steps the feet had ta ken

a
the i r l ast j ourn ey a n d refus ed to be r the bod y farther .

T he b ad cou l d n ot li ft the f od to the l i ps

n o ,
the weary
ey es could l oo k n o l o nger o n th e s i gh ts of e arth ,

an d the sou l i m pr i so n e d in the worn out fram e o f the

-

bod y could n o lo nger ex press i tse l f . A s the qu i ck

brea th com e s from the hea vi ng c h est a nd b urn i ng l i ps ,

a n d the sweat st an ds th i c k Upo n the b rows and the ,

falt e r i ng li ps refuse t o frame the b r ok e n an d ati

in r cu

late words the dy in g b od y pre se n ts a p i cture

,
of the
utmo s t wear i ness a n d exh a ust i o n . Th e j our n e y of li fe
l eav es i t c ast a t t h e gat e of the g ra ve too wea k ,
too

u tterly worn out to ta k e o ne step farther

, . V er i l y i t i s
“sow n in w ea kn ess
Th a t i s the last tha t is see n o f the body b efo re the
threa d of l i fe i s bro ken an d the sou l s li ps fo rth i n
sol i tu de .

A n d wh en nex t i t i s s een i t i s as a g ia n t
,
re

freshed w i th w ine . I t wa ken s from t he s le ep of

de ath to find i tse l f rene wed i n vigor a te d en e rgised

, , ,

w i th a pow e r that i s i n ex haust ibl e an d u n w ea r ied .

H e re th e bod y has to dr ag i tse lf a ft e r th e m i nd by

slow and w ea ry mo vem e n ts b ut n ow th e body i s borne
,
 T HE D I S C I PL I N E O F T H E B O D Y 24 5

al o ng on the str o ng wings of the it flashe s with

the sw i ftnes s of t hought from place to place The m o ve .

ments of th e wh o le man are in perfect union n o l o nger

,

does the corrupti ble fl e s h weigh d own the in corruptible

spi r it but
,
the im po n derable flesh pe n etrated with the
,

energy of t he sp i r i t keeps step wi th i t i n its gl o ri o u s

,

m o vements .

W hence then ha s i t rece iv ed this gift ' I t fal ls t o

sleep in death i n the utmost exhau s tion i t waken s to ,

the life of the Re surrecti on re n ewe d with an energy

that transfo rms it A gain we answer this g i ft is n o t
,

inherent in the body i t is imparted to it from the s o ul

, .

But whence did the soul receive it ' I t s h o wed n o s uch

po wer dur i ng its earthly life on the c o ntra ry o ft en the
,

’
vigour o f the so ul s life is gained at the e x pense o f the
weakening of the body .

A nd yet i f no such p o wer was ma n ifested in the

soul here o n earth there s urely were anticipations of
,

it There were manife s tations o f a D ivine energy that

.

n o thin g c o uld repress o r des troy an indomitable spirit

,

t hat wo uld lash o n the body however weary o r ailing

, ,

and for ce it t o o bey A n energy that w a

. s awakened

by n o hOp e of earthly reward and that wa s ofte n alien

 S E L F KN O WL E D GE AN D S E L F D I SC I PLI N E
- -

to the na tur a l ma n . I t i s n ot of ear th but of H ea ven .

I t i s i mparted to th e sou l through i ts u ni on w i th our

L ord by the gi ft of D ivin e grace . It aof th i s gi ft

w s

our Lord spo ke wh en H e s ai d ,

“
T he zea l of th ine
hou se ha th e te n M e a up
'
. It w aof th i s
s H i s great
s e r va nt s poke wh e n h e cr ied ,
“
T h i s o n e th i ng I do ,
fo r
gett in g the th in gs that a re b eh i nd I press to ward s ,

th e m a r k to the pr ize of the supe rnatural v oca t i on of

'
G od in J e su s C hr i st T h is in dom i table power he
ma ni fested through h i s li fe bear ing alo n g his fee b l e
,

body in the a rm s of h i s tr i um phan t sou l “i n str i pes ,

in pr i sons in sed i t i o n s in la bour s in watchi n gs in

. , , ,

fast i n g s N oth in g cou l d ho l d b ac k that sp i r i t set

on fi re fr o m a bo v e an d the poor ex hau s ted body m ust
,

nee ds o be y a n d fol low as he drags i t in h i s tempestuou s

zeal fro m east to we st fro m o n e en d of E urope to th e
,

oth e r .

An d ea c h in h i s meas u re an d deg ree m ust m ani fest

som e sp ar k of that D ivine power here o n earth i f h e
i s to e n ri ch th e bod y w i th i t h e reafter . The t i red
’
body c ri es out aga in st the sou l s act i v i ty . The sp i rit
i s w i ll in g b ut the flesh i s weak . Yet e ve ry v i ctory
of the sp i r i t o ve r the fle sh w i ll g a in for the fle sh that
 SELF KN OWLE D GE AN D S ELF D I SC I PLI N E
- -

becom e s spi ri tual ised . T here i s so m e th ing a n al og ous

to th i s in the n atural ord er . The m ost s o l i d s ub

s tances u n der the a ct i on of h ea t t ak e the form of a

g ;
s

a
though the y rem in chem i ca l ly u n c han ge d the i r pro
p e rtie s ar e so ch an ged that i t i s i m poss ibl e fo r the
untra ined eye to r ec ogn i se th e m ; a h e a vy m ass be

comes buoya n t e last i c tra n spare n t a nd a we i ght that

, , ,

a stron g m a n could not li ft fl oats avap s o ur in the ai r .

An d somethin g an alog ous to th i s take s p l ac e in the

r i s en bod y . The soul a
flam e w i th th e fi re of G od ’
s

P resen ce a cts up o n th e bod y as fi r e Upon solid m a tte r

a nd tra n sfo rm s a n d S p i r i tu a l i s es i t . Th e he a t of th e
b u rn i n g sou l transm ute s i t . I t i s fl esh st i ll as truly as
,

ev ery atom of the steam w a s onc e sol i d i ce b ut i t i s ,

sp i r i tual i se d tra n s form ed g l or ifi ed

, , . T he in te n s i ty of
’
the sp i r i t s l i fe ra di at e s t hrough e very n er ve a n d fi b re ,

b u rn s o ut all th a t i s gross a n d ea rthl y a n d lifts i t i nto ,

a per fe ct partn ersh i p w i th i ts ow n glor i ous li fe .

An d th i s power wh i ch wor ks such wo n ders in the

Resu rrec t i on i s bestowed u po n the sou l here o n earth ,

and i f i t i s to prod uc e its ful l e ffects he reafter it m ust

be de velope d am i d s t th e di ffi culties of th i s life . The
soul b y th e power of D ivi n e gr a c e a n d kin d l i ng w i th
 T HE D I S C I PL I N E O F T HE B O D Y 249

the fire of the L ove o f G od m u s t strive a

s much a s may

be to spiri t uali s e the body refining it a n d purifying it

, ,

m o re and more from the c o ar s enes s and gr o ssness of

it s na t ural s tate
'

. There are many things short o f s in

in which the body can be permitt e d or refu sed ind ul

gence—all th os e thing s by which the light of fai t h

i s dim med and the s o ul is endangered o f lo s ing some
of its l u s treThe s tr o nger the h o ld the go od thin gs
.

o f th i s w o rld have Upon the b o dy the weaker the s o ul

bec o mes . There is s uch a thi ng as livin g in the
—
s en s e s the delight of the s en s e s i n their own e n

joy me nt what S t P aul call s

-
. wal king after the flesh
I t i s n o t what is o rdi n arily meant by s en s uality ; o ne

may l i ve s uch a life and never even be temp ted t o

s en s ual sin B ut it i s the rever se of S pi ri tual I n p ro
.
.

porti o n a s one l ives such a life the spiritual life be

comes weaken ed and the things o f faith lose some o f

their power .

I n the struggle with the body to o verc o me th i s

tendency t o walk i n the Sp iri t n ot after the fle s h
, ,

to deny it plea s ures t hat though n o t sinful have the

danger of becoming inordinate the s o ul develop s that ,

p o wer wh ich i n the Res u r rectio n lift s the body into

2 50 SE L F K N O WL E D GE AN D S EL F D I S C I P L INE
- -

that u ni o n with i ts e lf by wh i ch i t i s r aised a sp i ri tual

'
body .

We a pe rm i tted for our en cour age m

re e n t so m et i m e s
to s ee h e re o n e ar th me n an d wome n who h ave so a
d

v ad
nc e in the sp i r i tual li fe that th e y see m to ha ve
come as n ear th i s a s i t i s poss ibl e in th i s life . T he i r
bod ies see m a l most ethereali s ed . They sat i sfy i ts
wa n ts so f aas r i t i s neces sary to k eep i t ali ve a n d ,

th a t i s all . They reduce i ts wa n ts to a min i m um ,

b ut the i r l i fe the i r j oys ar e ch i e fl y thos e of the sp i ri t

, , .

Th us th e R es urr e ct i o n becom e s the m o st pract i ca l

a
thought in the d i ly l ife of the de v out C athol i c . T he
vi s i on wh os e d i m out lin es are ever be fo re h i s eyes
becom es the m odel by wh i ch he wor k s a n d i ts l aws ,

the prin cipl es b y wh i ch he t

ra i ns th e bod y for
i ts B eat i tud e whe n the d u al ism of earth w i ll ha ve
,

ce ased a n d gr as pe d in the m i ghty arms of the soul

, , ,

i t e n ters in to i ts j oy an d part ake s of i ts g lory .

 M O RTI F I C A T I O N A N D T H E S UP E R
N A TU R A L LI FE .

T H E R E are two wo rd s that c o n s tantly keep ringing

the change s thr o ughout the teaching o f o ur L o rd and
' '
H i s A p ostles O ne is L ife and the o ther i s D eath
.
,

A nd di fferent pe ople acc o rding t o their di fference o f

,

tempe rament and trainin g take up one or other of ,

the se wo rd s a s t he keyn o te of their s piri t ual life .

Th e G os pel of Jesu s C hri s t s ay some

“ is a Go s pe l , ,

o f L ife I t breathe s with the vig o ur o f a fre s h

.

energetic life fr o m beginning t o end I n H im was .

‘

’
L ife and the L ife wa s the L ight of me n .
‘
I am c o me
a
th t they might have L ife and that they might have it ,

m o re abundantly .
’ ‘
They will not come u n to Me
that they might ha ve L ife .
’ ‘
I am the Resurrecti o n
and the L ife . H e that believeth in Me shall n ever
d ie .
’ ‘
I am the Bread o f L ife ’ ‘
The L w a of the
S pirit o f L ife hath delivered me fr o m the L aw of S i n
’
and o f D eath . F ro m first to last it is full of this
thought of living rather tha n dying ,
of g i vin g forth
2 53
 SE L F KN O WL ED GE AN D S EL F D I SC I PL I N E
- -

rather tha n restrai n t of l etting y ourse l f go in e ner

,

getic a ct i o n rather tha n ho l d i ng yoursel f bac k i n

t i m i d self repress i o n
-
. W hat we ne ed i s n ot to d i e
but to liv e and to li v e m ore ab u n dantly to d i e to s in ,

b y l ivin g to r i ghteous n ess co nq uer ing e vil by g o od

, .

I f w e th o ught l e ss of our se lves a n d ga ve ou rselves

out more to others we shou l d get r i d of a mult i tude o f
,

'
faults bre d of self a na ly si s a n d morb i d se l f repress i o n
- -
.

And so these me n tell us th at the Gospe l i s a

G ospel of L i fe ; a n d i n L i fe n ot death in a ctio n rather
a
,

than in mortifi c tio n we a re to fi n d the remedy for

our n eed s . An d as we hear them spea k st i l l m ore ,

as w e w atch them li ve w e feel th a t they certa i nly

,

h ave n ot got th e whole of the truth a n d part of a ,

tru th i s oft en very m i slead ing . There i s too m uch

tal k a bout li fe ad
n living to be healthy ,
to o m uch of
the v er y s el f co ns c i ousness that i s deprec ated too
-

l i tt l e taki ng in—it al l seem s to be g iving out an d a ,

g ood d ea l of i t a w ast e of en e rgy . S om ehow such

people though they m ay q uote the word s of
,
our L ord
a bo ut li v in g ,
se e m ve ry far from reprod uc ing th e
c al m s trong l i fe that H e lived an d ta ught .

An d the n th er e are others w ho read the te ach ing

 SELF KN O WL E DG E AN D S EL F D I SC I PL I N E
- -

’
have part of o ur L ord s teach i ng but certa in l y they
,

have n o t the whole . A nd i n their l i v es we fee l the

ch i ll a n d the r i gour of death b ut a d ea th that , h a
s

little cheer or hope a n d st i ll less l o v e . W e m ust

alway s re s pe ct the s i ncer i ty a n d co urage of those who
a read y
re to deny them se lv es a n d who r ed uce l i fe s ,
’

pleas ure s an d comforts to a m ini mu m . B ut we do

no t feel in cl i ned to fol low th e m or to bel i eve that ,

they have the tru e secret of th a t G os pe l wh i ch sets

'
men s hearts o n fi re . G od has n ot g i ve n us th i ngs
mer ely that we sh o uld g ive the m Up , or powers mer ely
that we should n ot use them .

F or th e fact is that each of the se has t a k en but

,

o n e S i de of o ur L ord s teaching an d ign ored the o ther

’
.

These two w o rds L i fe an d D eath r i ng out w i th e q ua l

, ,

d i sti nct n es s and ever re curre n t rhy th m on e alway s

-

, ,

fol l o w ing c l os e U po n th e other . N ow H e see m s to be

speakin g a bou t th a t Li fe wh i ch H e ca m e to g i ve a n d ,

wh i ch H e would ha ve us li ve a n d
, ,
10 ,
H e i s speak i ng
of D eath ; a nd again H e i s spe a king of the C ross an d
,

the T om b an d beho l d i t i s o f L i fe H e spea k s

, . T hey
a re n e ve r separ a ted in the t ea ch i ng of o ur L ord .

N ei th e r l i fe st an ds a lo n e n or d eath a lo n e . An d i t i s
 MO RT I F I C A TIO N AND T HE S U PE RN AT U RA L L I F E 2 57

the part o f th o se wh o w o uld fo ll o w H im t o rec o ncile

the s e two p r inciple s in their o wn practical live s . No
d o ubt it i s ea s ier t o take one of them
“

ad n try t o pr o
duce that but it will n o t be the C hri s tian life
, . You
may die t o every thing that the w or ld ha s t o give o r ,

y o u m ay live with the s tream o f life ever at full fl ood ,

but y o u will n o t have that exqui s ite grace that w o nder

,

ful blending o f Opp os i t e characte r i s tic s so free fro m

ext reme s s o e ss en t ially true that i s the marked pro
, ,

duct o f t he faithful foll o wing o f the teaching o f C hris t .

N o w o nder if it reconcile s li fe and death which —are

,

ever in deadly antag o ni s m that it bring s t o gether

,

and ha r m o ni s es in t he s oul oth er characteristics that

seemingly are irrec o nc il able .

We mu s t then in o ur practical life c o n s tantly bring

, ,

together the s e two principle s o f life and death . D eath

mu s t eve r s ugge s t nay if I m ay s ay s o bring with it
, , , ,

so me new experience o f life and life m u s t alway s

,

have upo n it the shad o w o f the t o mb o r better s till

, , ,

the light that s hines upo n it fr o m the o ther side .

D eath i s not all darknes s n o r life all light The light

, .

of life illuminates and warms the pall o r o f death .

The daily dying is robbed o f the chill coldne ss of the

I7
 S ELF KN O WLE D G E AN D S E L F D I S C I P L I NE
- -

tomb ,
fo r in th e ago ny of d ea
th th e h ea rt see ms o n l y
to grow warm e r a n d more hum an . An d th e l ife i s
freed from th e no i se a n d bluster that so vulg ar i s es i t ,

a n d gai ns some th i n g of the re ve ren ce and r es tra in t o f

th e cham ber of dea th . A l ife w i th out an y mortifi c a
t i o n q u i c k l y ru n s to s ee d a n d mortifi c
, a
ti on pract i sed
as a n en d in i tse lf soo n d eg e n era tes i n to hardness a n d
cyni c i sm . I n e ve ry a ct of dy i n g we m ust ga ze i nto
the tom b w i th the M ag d al e ne t i l l we see i t tr an s
form ed by the vi s i o n of l ife a n d bea uty that l ie s be
yo n d i t a n d S h in es through i t . A n d i n every act of
li v ing th e re must be j u st that e lem en t of mortifi ca
tion

whi ch pre v e n ts us fro m dr aining li fe dow n to th e d re gs

an d ex haust ing i ts en ergi es in the de a th of decay from
wh i ch ther e i s n o door in to ay
n li fe beyo n d . We
al l kn ow the w ea r iness an d d i sa p po in tm en t that fl ows
q u i c k ly Upo n the footsteps of s e l f i n dulgence -
.

We m ust keep before ours elves con stan tl y in th e

a
p r ct i c e of mortifi c a
ti on t his prin c i pl e i f w e woul d get
,

good fro m i t i n st ea d of h ar m . Th er e i s n o p a rt i c ul ar
a
a d v a n t ge in th e mer e a ct of giving up what w e l ik e .

T he i d ea of gi ving up th e good th ing s of th i s l i fe i ts ,

p l eas ures and enj o ym en ts s im p ly be c a u se i t i s b etter

,
 S ELF KN O WLE D GE AN D SEL F D I SC I PLI N E
- -

se l ves with fe ar b ecau se they do n ot su ff er more .

W h en prayer or s e lf den i al be comes a pleasure to

-

them th ey fee l as i f a good d e al of the i r valu e w a

s

go n e . N o doubt suffer i ng h as its own gr ea t an d

a
m yste ri ous o ffice as a me n s of pur i fy in g the soul an d ,

a s penan ce for s in b ut that i s a d i fferen t th i n g

, . I
a m co n s i der ing i t n ow mere ly as an e lement in mor
a
tifi c tio n a nd se l f S -
aifi
cr ce , a n d th e i dea that i t i s tlze
es sen t i al e leme n t upon wh i ch the v alue of a ny act of
self d e ni al depe n ds i s assure dly n o n Ch r i st i a n
- -
.

A n d y e t aga in the pract i c e of mortifi c tio n i s no t

,
a
based Upo n the i dea that the th i ngs we g i ve Up are in
thems e l v es b ad . There h as always been a t en den cy
w i th som e m in ds to rega rd c ertain th in gs th a t h a ve
been ab us e d by m an y people as in them selves ev il .

E v eryth i ng in th e world has been cre ated by G od ,

an d o n th e morni n g of C r ea t i o n “G od s a w al l that
'
H e h a d m ade a n d be ho l d i t was very good
,
. T h o se
th i ngs that ha v e caused the gre a test e vil upon ear th
are good an d capa b l e of do i ng good . The ev i l lies
n ot i n th e th in gs b ut in the me n who a buse the m a n d
,

b ecome e n slav ed by th e m . The a b use of n a rcot i cs

’
h as been the curse a nd ru in of ma n y a m an s l i fe ye t ,
 MORTI F I C AT IO N A ND TH E S U PE R N AT U RA L L I F E 26 1

the pro per Us e Of them ha s s aved many an ot her

“The
.

'
love of m o ney i s ,
says S t Jame s .
,
a r oo t o f
all evil ,
'
yet in the hand s o f a go od am oney is an
th n

im men s e p o wer fo r g ood . The C hurch ha s o ften been

pre sse d t o condemn thing s th at have been the so urce
of much evil and ha s been l oo ked Upon as lukewarm
,

because she will n o t take the extreme view that is so

o ften taken by th ose o utside but s he has ever bee n

“every
,

firm in main taining that creature o f God i s

g ood and n o thing
, to be rejected if i t be r eceived with
a
th nk sgiving fo r it i s sanctified by t he W o rd o f God
,

and prayer
Therefo re in t he practice o f mo rtifi c a
, tio n we d o , no t

c o ndemn those things which we give up . We d o no t

thr o w the blame Up o n them but upon o ur s elve s . He

w ho gro ws in the C hri s tian s pirit of mo rtifi c tion a
l oo k s with n o cold eye of contempt up o n the fair
world in which he live s stil l le ss d oe s he condemn
,

tho s e wh o u s e what he give s up . The c o ndemnati on

he re s erves fo r him s el f al o ne and he regards with ,

reve rence th os e things from which he turn s away .

If there be in him any touch o f bitterne s s or hard

ness o r an y spirit
, of condemn at i o n of those who
 S ELF K N O W LE D G E
-
AN D SEL F D I S C IP L I N E
-

e njoy what he h a s aba n do n ed we k n o w tha t ,

he h as

fai le d .

F or the va l ue of mortifi c a
ti on is aa m ean s to an
s

en d i t i s the e n d th at i nterprets
,
a nd atifi the
s nc es

mea n s . An d th e e n d i s n ot death b ut life . I t i s n ot

the act of mo rtifi c a
ti on in i tself n or the pa i n that i t
costs wh i ch gi ves i t i ts v al ue b ut wh a t i t gain s ,
.

I t i s not th e m e r e gi v in g up but the r e ce i v in g The .

su rren der of someth i ng good i n i tself for someth in g

be tter . The pai n of th e s a cr ifi ce i s v aluable as a
w i t n es s an d test of the worth of that for wh i ch the
sacr i fice i s m a de a n d the fa i th of h i m who m ak e s
it . I t i s a surrend e r of the lower fo r th e higher the ,

d yin g to th in gs less worth hav i ng to w in thi n gs more

costly .
T h e act of dyin g i s but the passage in t o a
larger l i fe .
W e do n ot d i e for the s a ke of death b ut ,

as be in g the o n ly way to brea k through the b arr i ers

that ho l d us ba c k from a b e tter a n d w i d e r l i fe . The
m art y rs have bee n kn own to s ing Te D en nis in the
fl am e s an d on the rac k —they caught gl i m pses of the
life to wh i ch death was the short an d painful passage
but it was o n the l i fe beyon d that their eyes rested .

I t was for the m the co n d i t i o n of en ter i ng in to th e

264 S EL F K N O WLE D GE AN D S ELF D I S C IPLI N E
- -

p a rt in g w i th what we val u e less for wh a t we v l u e a

more . He would be u n re a so nab l e who on l y thoug ht
of th e pri ce he pai d in stea d of th e th ing he p urch a s e d .

H e forge ts his l o ss in th e j oy of h i s gain . I t i s th e

p os s es sion tha t h i s m in d del i ghts to dwel l upo n ra ther
th an the co st . A m a n ca nn ot kee p hi s mo ney an d a t
the same ti m e get wh a t he has set h i s h eart upo n ha v
ing . T he q u es ti o n i s wh i ch he v l u es most ; an d
, a o ur

Lord says ,
“T h e K ing dom of H eav e n i s l ike u n to a
trea sure hid den in a fiel d whi ch a m an having foun d
,

hideth an d for j oy th ereof goe th an d s ell eth al l tha t

,

'
he hath a n d b uye th th at fi eld . T h e pain of parting
wi th ever yth i ng w as l os t an d fo rgo tt en in th e j oy of
h i s ne w pos sess i o n . Th e p redom in n t a feel in g w as

j oy n ot so rrow gain n ot ,
1035 . T h e p al lor of d eath
i s l ighted Up wi th th e glory of the li fe bey o n d .

“Morta
l i ty i s swal lowed up by l i fe .

S uch th en i s the pr in c i ple of mo rtifi c tio n tau ght a

by oh r L ord an d exempl i fi ed in the li ves of a v ast
m ul titud e tha t n o ma n can n u m be r . It is in tru th
th e c arryin g o ut of a n atu ral law in th e S pi ri tual li fe .

a
T he S in t i s but do ing i n the h i gh e r sph ere wh a t i s
do ne eve ry d ay in th e ma rk et plac e -
. The prin ciple
 MO RT I F I CAT IO N AND T H E S UP E R N AT U RAL L I F E 26 5

is , “L i ttle for li ttle much for much and all fo r all '
, , .

H e who values this life m o re than the life beyo nd the

grave will purchase its pleasures and enj oy men ts at the
price of that li fe H e wh o believes that he w a
. s made

fo r eter ni ty and that in that o ther wor ld is his home and

ha ppin es s will be ready to sacri fice this w o rld fo r it ;
,

and he who so believe s and fi nd s anythi ng here o n earth

c o me between him and the life which he ha s ch o se n

will be ready at whatever c ost to give it Up Fo r the

, , .

joy of the hidden t rea s ure he i s rea dy t o sell t he field .

But it is n o t always t o the next w o rld that we have

to sacrifice this Ther e are ev er rising before us while
.

here o n earth wor ld s of hi gher po s sibilities than that

in which we dwell A nd as the vi s io ns o f such wo rlds
.

rise before us a n d s ti r o ur hearts with the desire to

enter into them the law by whi ch we ente r is alway s
,

the same . If we wo uld rise into a w o rld a bov e us

we must sacrifi ce the o ne we dwell in W e can no t .

keep ho ld of thi s and at the same time pass up . The

boy loo ks i n to the g rea t w orld of manhood an d sees
the larger life of th ose wh o dwell there but he ca n not ,

en t er int o it till he dies to hi s boyhood and gives Up

its pleasures and its occu pati o ns and passes up i n to
 S ELF -
'N OW L EDG E AN D S EL F DIS C IPLIN E
-

the world above hi m in to which he had

, so long gazed ,

of whi ch he had dreamed for which he had prepared

,

h i m self . An d so the yo ung m al

n o oks up out of a
l i fe of i dleness and plea s ure -
se e kin g in to th e more
stre n u ous l i fe o f thought a n d us e fuln ess . H e loo k s up

a n d sees those who li ve i n that h i gher world h e fee l s ,

i ts attract i o n an d at the same t i me the strength of the

bon ds by wh i ch he i s hel d i n h i s pres en t world ; that
h i gher w orld i s all arou n d h i m appeal i n g to h i m by
,

its prom i se of be tter th in gs a n d i t s v i si o n ma k es

,
his

low w o rld of pleasure look very small and lim i ted a n d

poor but he ca n o n ly pass in to the h i gh e r by the law
,

of sacri fice a n d mortifi ca

tion he must seek the th in gs
,

of that world a bove h i m , se t h i s affect i on u pon i t a n d

mort i fy the membe rs of his body that cl i ng to a n d a re
e ntangled in that l o wer world in wh i ch he l i ves . If
he ca n n o t die to the old l i fe he can not l ive to th e new .

I t offers i tself w i th al l i t has to g i ve but he m ust make ,

h i s ch oi ce live a n d d i e e x hau s tin g h i s powers i n the

,

n arrow l i fe of pleasure , or d ying upward s in to a l i fe

that o pen s o ut w i der pr o spects and st i rs h i s heart by
mo re st i m ul at i n g h o pes . T hose who watch h i m ahe s

passes in to th e n ew l i fe see th e meetin g a n d ble n d ing

ho w poor a n d shadowy a n d w orthless the world we
leave seem s whe n loo k ed a t from above l ik e th e toys ,

of childhood seen by the eyes of a

a m n .

S o we p a ss onward an d upward fro m the lowest to

the highest edge of the kin gdom of hu ma n natu re ,

e v er dy in g that we m ay live more full y the pa th w ay ,

of our life stre wn w i th those th i ngs wh i ch on ce w e

v al u e d a n d cast away that we m i ght fi ll our ha n ds
w i th th in gs mor e prec i ous . Th e eye bec om in g more
keen of v i s i on to see the true v al ue of thi ngs th e h an d ,

m ore sens i t i ve to the i r touch .

B ut can we ri se n o higher ' Is the lim i t of our

natural power the li m i t o f our poss i bil i t i es ' A re al l

our resources t o be fou n d w i thin ourselves a n d the
sphere of the i r act i v i t i es in th e world of men ad
n

thi n gs arou n d us ' N o . There are t i mes whe n most

m e n feel capac i t i es for greater thi n gs tha n th i s world
suppl i es . A poss ibi l i ty of kn owledge a n d acti o n th at
cra ves for a w i der sphere th an they ca n fin d here on

ea rth a power of love th a t can not be satis fi ed

, . L ik e
p ini one d eag le s me n beat aga in st the bars of creat i o n
a n d would soar aloft to the in fi n ite . H a vin g r i se n
th rough o n e real m after a n oth e r in the n atural ord er ,
 MORTI F I C A TIO N A ND T HE S U PE R N A TU R A L L IF E 269

fro m a life of pleasure and self indulgence t o a life o f

-

th o ught and u sefulnes s man cann o t rest he w o uld still

, ,

pres s o nward break through the lim i tati o n s o f his

, o wn

nature and pres s his way upward s into the kingd o m

that is above him -
the K ingd o m of H eaven .

a
B ut h o w can he ' W here c n he fi nd a lever to rai s e
him abo ve him self ' A ll that is human he can d o but ,

with i n the lim its o f hi s nature lie the lim it s o f his pos si
bilities The beast may d evel o p insti n cts and inte ll i
.

gence that are alm os t huma n but he canno t cr o ss

, the

bar rier o f hi s own kingdom . N 0 m o re can man un

aided enter into the K ingd o m o f H eave n than the

beast the k ingd o m of human life or the in orga n ic the ,

a
world o f o rg n ic life .

If he is to rise he mu s t be lifted acr os s the barri ers

a n d placed by the hands of O ne s tr o nger than he by ,
,

a C itizen o f that H eaven ly C ity within i ts realms , .

A n d in the fi rs t o f all H is P arable s the P arable of ,

the S o wer o ur L o rd taught from the analogy of

, ,

N a t ure the c on diti o ns under

, w h i ch such a p s s agea
fro m a lower kingd o m t o a higher wa s p oss ible and ,

that it w a
s the object of H is c o ming on earth so to
rai se man .
 S E L F KN O W LED GE AN D S EL F D I S C I P LI N E
- -

The m e thod by wh i ch his tr an sfo rm a ti o n is e ffect ed

a
d oes not s t n d a lo n e a startl in g e x ceptio n to all G od s ’

abe tra c ed
,

a
w ys wh e re v er els e they c n ; on the con

ta
’
r r
y there
, i s a close an alogy betwee n G od s m e thod
of wor ki ng in the natural a n d the super na tural ord e r .

O ur L ord b i ds us l o o k an d study in the wor ki ngs of

N ature the meth ods o f grac e .

T he s i l en t mot i onless in org ani c wor l d fin ds i tself in

, ,

close relat i onsh i p w i th a n oth e r wor l d touch ing upo n i t , ,

seem i n g ly almost w i thin i ts re ach , ye t in fi ni tel y se p ar

ated from i t . A kin gdom of l i fe a n d bea uty r i ch wi th
all the m ani fold var i ety of form a n d structure a n d
co l our . Th e re i s a presence there that i t feels b ut
ca nn ot u n derstand that ru les e very where an d tran s
,

form s a ll that i t touch e s . I n to that kin gdom i t ca nn ot

force i ts way . I t i s shut down an d held b a c k by im
passable ba rr i ers . I t can push i ts wa y up in to the
H eave n s or assum e stran ge form s that m i m i c l i fe ; a n d
,

u n der th e a cti on of c e rt ain forc e s i t see ms e n dowe d

w i th a l most the attr i but es of l i fe i t can press forward ,

to the utmost l i m i ts of i ts ow n domain a s the s ea bea ts ,

Upo n the sho re b ut i t cann ot pass the m

,
. T he b arr ie r
betwee n th e in orga ni c a n d th e organi c c ann ot be
 S ELF KN O WL ED GE A N D SE L F D I SC IP L I N E
- -

who cou ld have guessed its latent poss i b i lit i es wh i ch

the seed h as r ev eal ed ' The fo rm the col o ur the , ,
struc

tu re the organ i sm of the fl owe r i t

,
h arece i ved
s from
the l i fe whi ch wa s i n the s eed ,
but the mater i al of
wh i ch i t i s m ad e i s ta k e n from the l i fe l ess ea rth . Ta k e
it t o p i ec es a n d
, y o u w i ll fin d nothi n g b ut what i s of the
lower k in gdom of i norgan i c m atte r . The m i croscope
can d i sclose n oth i n g else e x c e pt that myster i o us h i dde n
,

pr ese n ce wh i ch no eye h aever seen

s , wh i ch binds an d
fu ses the var i ous eleme n ts of earth i n such wonderful
com bin at i o n s a n d harmo ni ses them i n to a comple x
u ni ty . W h e nc e com es th e g l ory of that fa i r flo wer the ,

ex q u i s i te ble n d in g of i ts colours th e pe rfect mould i ng

,

of i ts petals an d the swee t perfu me that bathe s i t in an

atmosphere of i ts o wn ' I t comes from the l if e . I t is
the crow n of gl ory wh i ch l i fe ca n se t Upo n the du ll
b row n earth if it yi elds i tsel f i n to i ts ha
n ds . A s lo ng
a s th a t prese n c e u n seen y et v i bratin g thr ough e ve ry
,

at o m holds them tog e ther they l i ve an d ar e parta ke rs

,

of the glory of the king dom into wh i ch they h ave been

tran sp l anted i f i t relaxes i ts grasp th ey turn b c k
, , a
towards the earth from wh i ch they ca me . W hen that
pre se n ce i s w i thdraw n those wo n derful com bin ati on s
,
 M ORTI F I C AT IO N A N D T H E S U PE RN ATU RA L L I FE 573

di ssolve thei r beauty pales and dies the g tes of death

, , a
are o pened that these elements o f the earth may pass
a
b ck again int o the i norgan ic kingd o m fr o m which
they were lifted and the p o wers of that hi gher kingdom
,

are withdrawn fo r ever . The earth ro se thro ugh the

gate o f dea t h dyin g upwards into a high er wo rld i n the
,

gra s p of the power i n t o wh ose hands it yi elded . It

a
dies b ck agai n through the death o f decay i n to the ,

l ower w orld from which it came .

A nd o ur L o rd “
s aid ' The K ingdom of H eave n is
like unt o a seed which a man took ad
n ca st i nto the
'
earth
If man w o uld ri se bey o nd the limits of his ow n

nature and e n ter i n t o the K ingd o m of H eaven he can ,

only r ise by the same laws as those by which in org n ic a

matter can pas s into the kingdom of life .

I A vi s it o r from the hi gher K ingd o m mu s t des cend

.

int o the l o wer take i n to H im s elf the elemen ts of which

,

that l o wer kingd o m is c o mposed making them H is

,

o wn infu s ing int o them H is o wn L ife and holding them

,

in its grasp end o wing them w i th H is power e n ri ching

, ,

them with H is at t ributes cro wn ing them with H is

,

beauty and pen etratin g them with H is P rese n ce a n d

, ,

18
 SEL F K N O WLE D GE AN D SELF D I SC IP L I NE
- -

a
thus tr n spla n ti ng the m in to th e K i ngdom from wh i ch
H e comes .

A nd th i s w as done on c e for al l wh en “
the W ord
who was w i th God a n d w aG o d
s became fl esh an d
dwelt amongst us whe n the K i ng of that hea ven ly
K ingdom H i m sel f cam e down an d u n itin g m a n s n atu r e ’

to H i m self l i fted it across every b ar ri er th at h a d

h i therto held i t dow n burst Ope n the gat e s of death
, ,

a n d bore i t i n H i s m igh ty gr a sp to the v ery Thro n e

of God .

An d i t i s do n e for each o n e of us in d i v i d u a ll y whe n ,

in B apt i s m th e S ower sows the seed of th e I n carna te

,

life i n o ur n atu re . The n there i s i mparted to each of

us in our w e a k ness a powe r that w o r k i ng l ike a s ee d in
,

th e so i l ca n l i ft
,
us Up a b o ve the cap ac i t i es of o ur ow n
n ature m a k i n g us a s S t P ete r s ays
, ,
.
,
pa rta k ers of th e
D i v in e n ature ,
a n d tra ns pla n t i n g us from the ki ngdom
of earth to the K in gdom of H eave n from the kin gdom ,

of N ature to the K i ngd o m of Gra c e .

A s the earth i s powerl es s to r i se t i l l the seed b r i ng ,

in g a new an d m yster i ous fo rc e in to i t seizes Upo n ,

thos e eleme n ts in i t wh i ch y i e l d themsel ves to its

infl u en c e an d tra n sform s a n d ra i ses them so i t i s ,
27 6 S ELF K N O WLE D G E AN D S EL F D I SC IPL I N E
- -

own wea knes s a n d i ts power . An d as the ea rth

u n der the mould in g ha n d of the l i fe th a t i s in the
s eed revea ls m a gi c powers th a t tr n sform i t so does a ,

’
m an s n ature as he yie lds to th e form ing a n d q uicken
in g powers of gra ce . I t c an be as d i ffe re n t ath
s e

wa vi n g cor n fi el d r i p e w i th i ts gold en h a rv est d ifl ers

’
-
, ,

from th e b a rre n e a rth . W h ere th a t heave n ly seed

h as bee n pla n ted all th in gs be com e poss ible ,
the
K in gdom of H ea ve n w i th all i ts r i ches l i es o pe n to be
“
en ter e d a n d t aken poss e ss i o n of a l l th in gs a re yo urs
,

’ ’
a n d ye are C hr i st s an d C hr i st i s G od s An d as the
fl ower in a l l its glory of colour a n d beaut y of form i s
b ut m att e r u n d e r the n ew cr ea t i ve infl ue n ce of l i fe ,
so

i s i t w i th ma n n ew born in to the K i ngdom of G od

,

w i th the e n er gy of th e D i vi n e life act in g w i th in h i m .

The m ater i al i f I m ay ,
use such an e x pr e ssio n of the ,

vi rtues of the S a in ts i s h u ma n the crea t ive force i s ,

D i vin e . T h e e l e m en ts o ut of wh i ch the nobl e st

C hr i st i an vi rtue s a re form e d ar e th e e leme n ts ta k e n
from th e ea rth of o ur poor h u m a n n ature but th e,

“
m oul d in g forc e i s in th e se e d wh i ch i s the Word of
G od
2 . B ut th e re i s an oth e r law . T h e s ee d cann ot a c t
Upon th e earth exc ept it s urrenders itself t o it . I n the
P ar able Of the S o wer o u r L o rd ta ught that the growth
O f t he seed i s entirely dependen t Upon the s oil if it i s
hard or roc ky o r th o rn y it will preven t Or mar its

gr o wth if it ,
is “
go od soil , yi eldi n g i tself entirely
t o the action Of the seed it wi l l br ing forth fruit to
,

perfection . The earth m ust s urrender i tself to the

new fo rce that acome down
h s into it to rai se it up ;
i t cann ot ris e Of itself it neither ha
s the power no r ,

kn o ws the way into the ki ngd o m Of its n ew inhe ri

ta nce .

A nd wi th m an it is the same . A ll t he e ffo rts Of

his n ature can n o t enable him t o do o ne act above hi s
nature all ,
his intelligence c o urage deter m inati o n will
, ,

not e n able him to pa

ss one step bey o nd in t o the K ing
dom Of Go d “F lesh and blood can not inherit the
'
K ingd o m Of H eav en . Th i s is the work of that new
L i fe that transfo rming force which lik e a seed
, , , h as

been planted in him . I t is his work he n cefo rt h to

rem ove every ob s ta cle to the Operati o n Of thi s seed ,

to

s urrender himself and al l his p o wer s to its moulding

ha n d . TO die o ut Of the l o wer kingdom up into t he
hi gher K ingdom into which thi s gift would tran s plant
278 SE L F KN O WLE D G E
-
AN D S ELF D I SC I PLI N E
-

hi m . H enceforth h i s l i fe m ust be o n e Of mortifi c tion a ,

d yin g that he may l i ve a yi eld in g Of n ature to

, gr a ce ,

a surre n der of the th i ngs of ear th to the powers Of

H ea ven a con stan t m i ngl ing

, Of th e sa d n ess Of earthly
surre n der w i th th e D ivin e gl ad n ess Of H eave n l y attain
me n t . NO dou bt th e re we re tears o n t he faces Of m any
a n I srae li t e o n the ni ght Of the i r great del i verance ,

the t i es a n d a ssoc i at i o n s Of four h undre d yea rs had

to be b ro k e n the y had to go in to a new worl d a n d to
,

leav e the Old, but as the b reath Of the dese rt brea th ed

U po n the i r chee k s as i ts w i de spaces Opened ou t
,

be fore th e m a n d led them Up to the L a n d of P rom i se ,

the i r t ea rs wou ld soo n d ry the i r ,

“
sorrow would be
'
turn ed in to j oy .

There i s al wa ys a s en se Of l oss a t fi rst in p a ss ing

from a low e r to a h i gher li fe but the l oss i s soo n for ,

gotte n i athe g a in ,
the ga mes Of ch i ldhood in the
stre n uous work Of ma n hood the j oy s
,
Of home i n the
cla i ms an d in terests Of the wor l d . A nd n o d o u bt the
b rea kin g w i th those th in gs wh i ch hold us down to
ea rth i s pai nfu l . The restra in ts an d cust oms of c i v i
a
l is tion ar e d ifli c ul t for th e s avage b ut when he i s
,

t a m e d a n d educa ted a n d c i v i l i sed he kn ows how gr ea t

 S ELF K N O W LE D GE AN D S E LF D I SC IPLI N E
- -

I n such a o ne we see fi rst th e co nfl ict a nd th en the

r e conc iliat i o n Of li fe an d d ea th d ea th co nq uerin g
, one
for m Of l i fe a n d en dow ing the soul w i th a nother an d
a be tter de a th the co nq u e ror an d
, the conq uered '
“Morta l i ty is sw all ow e d up by l i fe
 PR E PA R A T I O N F O R
R E V E LA T I O N O F L O V E .
2 84 SELF KN O WLED G E AN D S EL F D I SC I PL I NE
- -

the o verarchin g Hea ve n s wh ose i nflue n ce s affect every

,

th i ng we see , m in gl i ng w i th all c o lour in g ll ma k ing

, a ,

al l N ature s m ile or frown or weep as they wi ll so ,

th e
’
H ea ven Of God s P re s e n ce e ve r ben ds over Us an d
a ffects our whole vie w of l i fe .

An d we should proba bly be surp ri sed to fin d th at

Of a
ll the i n fl ue n ces tha t help to form us , no ne i s so
grea t a s our co n ce pt i o n Of the ch a ra cter Of G od . We
read in the G os pe l of o ne whose who l e life w as spo i lt
a
,

ha u n ted an d pa ralyse d by th e i de a th t G od w as n ot
,

a
just th t H e expe cted h i m to do wha t He d id n ot
,

g iv e h i m th e power to do “I kn ow th ee that thou ,

a rt a n hard m an thou reapest where thou h a st not

,

sow n a n d gathe rest where thou h ad st n ot strewed

, ,

and I was afra i d a n d we n t a n d h i d thy tale n t in the

e a rth . Th e ster n a n d u n comprom i s i ng stren gth Of
th e Old P u ri t an s r i g i d and u n m e ll o wed by lo ve was
, ,

n o do u b t the outcom e o f the i r wro n g co n c e ptio n of

predest i nat i o n an d m uch Of the lac k Of m ora l fi b re in

o ur ow n d ay can be traced t o the prevale n t co n cept i on
Of the love Of God too wea k t o hate s i n or to pu n ish
,

the s in ner . M an y am ongst us have cast a s i de the i r

fai th w i th its in sp i rat i o n s a n d restr ain ts be ca use they ,
 P REPARAT IO N F OR T HE R EVELAT IO N O F L O VE 28 5

th o ught it committed them t o the w o rship Of a God

whom they c o uld not even respect and yet h o w Oft en ,

we have noticed the bitter n es s and cynicism which

even this e ffort t o get rid O f God engenders .

Thus so me fal s e idea o f t he character Of G o d may

mar a n o ble life and t o kn o w God in H i s truth a
, s He

has revealed H imself ha s been the in s pi rati o n an d

,

support of the S aints It is n o t only a c o mmand Of

.

o ur L o rd but an in s tinct O f our human heart whic h

,

bids u s be G o d like Be ye therefo re perfect even a

-
. s

'
your F ather which is in heaven i s perfect said o ur ,

L ord a,
s H e revea led to us the perfecti o ns Of God ;
and in whatever o ur idea Of G o d fai ls o ur own ,

character i s certain to fail also .

N ow, the last and the final revelation which God

has give n u s Of H imself is the revelati o n Of H is L ove .

I t was no t gi ve n merely thr o ugh the l i p s Of P rophet

or P salmi s t it wa s given in the P er so n
, Of our Lo rd .

Words may be mi s understood or explained away ; n o t

so a L ife . I n the L ife Of our L o rd in H is acti o ns and
,

H i s wo rds there is revealed to u s a P erso n wh o radiate s

,

forth fro m H i s P rese n ce a L o ve which n o thing can

change or des tr oy . It s hi nes in every act it throbs
,
 SELF KN O WLE D G E AN D SELF D I SC I PLI N E
- -

a n d vi brat es thr ough e ve ry word H e utter s . H e d oes

a bout Hi mself W e behold H zrhs elf
'

n ot tel l us . . In
J esus C hri st we see what ma n n er Of bei ng God i s that ,

the ha tred a n d scor n Of me n ca nn ot cha n ge Hi m that ,

the i r s in s d o but move H i m to p i ty and to help . He

assu mes our n ature that we m a y see a n d kn ow H i m
, ,

and ne v e r
‘

a
gai d o
n ubt Hi m .

H e does n ot merely tell us that He l o ve s us , b ut

H e shows us how i m mense Hi s lo ve i s by lay ing as i de
H i s glory e n teri ng i nto all our trou bled l i fe plac in g
, ,

H i mself under th e same co n d i t i o n s u n der wh i ch we

l iv e s ee in g a n d feel in g a l l thi n gs from
,
o ur po in t Of

v i ew an d la yi n g dow n H i s L i fe for
,
us .
“We s aw
H i s glory the glory a s i t wer e
,
Of the O n ly B egott en
'
Of the F ather fu ll Of g rac e a n d tru th .

I n J e sus C hr i st we s ee we k n o w we fee l
, ,
the prese n ce
Of a P erso n an d th a t P erso n i s the E tern al G od
,
. We
“
s ee H i s in fi n i te comp ass i o n for us ' the bru i sed re ed
H e shall n ot break a n d the s mo ki ng flax H e shall n ot
,

q u en ch W e watch H i s ge n tleness towards those

whom l i fe s cruel ty had crushed H i s eag er lov e reach
’
,

ing o ut towards thos e in whom the fi rst mo veme n ts O f

pe ni ten ce had begu n . H ow H e i mpress ed o n a ll who
2 88 S E LF KN O WL ED G E A N D S E LF D I SC I P L I N E
- -

There wa s Go d from the beginnin g re i gn i n g from ,

H is Thro n e ru li ng m a nk ind as H e rul es to d a y i n

, ,

pe r fect an d changeless lov e a n d the world d i d n ot ,

k n ow it . TO the o pe n eye Of the C h rist i an the lo ve

of God is seen i n al l H is acts ; th e re are cou n tl ess
m ulti tu des all the world over prai sin g H im thank in g ,

Hi m c li n gin g t o H i m i n su ffer i n g and s o rrow a n d

,

bitter trials kn o wing and feel i ng that all i s se n t to

,

them in l o ve for the d i scipline an d pe rfecti n g Of the i r

,

souls . Yet in the ages Of t he past me n d i d not kn o w

that these trials were s en t by a l ov in g ha n d . W ha t
m ult i tud e s through o ut C hriste ndom fi n d the i r whole
l i ves satis fi ed by the thought Of God s lo v e a n d see
’

the whole worl d rad i ant w i th H is lov e ' Yet His

love i s n o gre ater to d ay than i t was fro m the fi rst .

The sam e love was there sh i n ing as the ,

s un sh in es in
the h e av en s but except by a very few it wa s unsee n
, , ,

unr ec og n i sed .

L ov e i s the m o st d i ffi cult Of al l hum a n character

istics to conceal ; i t r ad i a t e s as heat ra d i ate s from
a fir e . I f there be o n e lov in g pers o n in a hou se hold
his presen ce warm s the whole house . Try as y o u w i ll
yo u wi ll fin d i t h ard al most i m possible to con c eal
, ,
 P R EPARAT IO N F O R T HE R EVE LAT IO N O F LO VE 2 89

yo ur l ove fo r a fr iend . I f a s overeig n loves his pe ople ,

the whole c o untry knows it . Yet from t

he beginn in g
God l o ved the wh o le world w i th that same love which
wa s revealed in the I ncarn at i on and on the C ross a n d ,

the w o rld knew it not .

W e may we l l ask why and how was this

,

I thin k it i s owi n g to the fact that fo r sinful man

t o be able to understand the l o ve Ofthe A ll holy Go d -

he needs an educati on . L ove is the c o m mone s t and

most univers al Of all huma n ch aracteri sti cs . There is
scarcely any o ne that is n o t capable Of l o ving .
Yet
when we come to examine it we find t hat it is very
di fferent in di fferent pe o ple . The love Of any in
dividual will be very largely the pro duct Of the wh o le
character . The love Of a child fo r its pare n t i s a very
di fferent thing fr o m the l o ve Of that s ame child fo r
hi s parent when he h agrown
s t o man s estate’
.
The
’
child s love fo r hi s mother i s full Of the idea Of de
p e n d e nc e a n d protecti o n ; ahe
s bec o mes a man it
gradually changes and he becomes , th e protector and ,

the idea Of dependence passes into her l o ve fo r him .

’
The yo ung s pendthr i ft s idea Of hi s father s l ove is ’

measured by h is p o wer of givi ng ; when his father wil l

I9
 SEL F K N O W LE D GE AN D SE LF D I SC I PLI N E
- -

give n o more he bel ie v es i t i s because he h aceas

s e d to

love h i m . Th e love of the se n sualist gradual ly c ea ses

t o be an y thi n g b ut ph y s i cal . I n a fau lty an d corrupt
character love i s a poor a n d corru pt th in g . The idea
Of l ove in fact ri ses or s i n ks accord i ng to the charact er
, ,

i n whi ch i t grows . I n a sav a ge tr i be it w i l l be a v e ry

d i fferen t th i ng from what it i s a mo ngst a cult i va ted
a n d c i vi l i s e d people . I n a pe rso n or in a people in a
low stat e Of mor a l d ev elopme n t i t i s a poorer and
a lower th i ng th an it w il l be in th a t sam e perso n or
that same pe ople i n a hi gher mora l st a te . A s we r i se ,

so does our i dea of love ri se .

“Wi th the pure i t i s
pure with the holy i t i s hol y and w i th the perfe ct i t is
, ,

'
per fe ct .

N ow we c an on ly h a ve our ow n i de a s Of lov e We .

m ay in tens i fy i t in thi nk ing Of the lo v e O f an oth e r i n

whom i t i s stro n ger than i n ou rsel ve s but i t i s an , in

te ns ifying of the s ame qu a lities . A selfish ma n w i l l

a lway s fi n d th a t the strong est in gred ien t i n h i s co n
cep tion of love i s s e lfish ne ss . I t c an not be oth e rw i se .

W e o nly kn ow i t as we expe rien c e i t . A j eal ous ma n

ca n n ot beli ev e th at an oth e r who has n o j ea lousy can
reall y l ov e . I imagin e th a t i f th e re be a p e r son who
 S ELF KN O WL ED GE AN D S ELF D I SC IP L I N E
- -

to the i r u n worthy or i mperfect co n cept i o n Of lo ve '

H i s lo ve i s too strong to y i eld to them a n d shape
th ei r l i ve s acc o rd i ng to their o wn des i r e s . H is love i s
too far see i n g to gra nt wh a t would g r a t i fy the m for
-

t h e moment but woul d be to the i r ete rnal loss .

“I
“
would n o t deal with my child cr i es a father as ,
'
, G Od
d ea ls w i th m e I would not p ut hi m to such su ff ering
i f I cou ld re l ie ve hi m . N O, for i t n eeds a stronger
’
an d a purer love to allow a m ome n t s suffering th at
wor k s a more e x ceed ing weight Of glory than to spar e
,

it and cause an eter n al l o ss .

I t i s n ot th e refore so s i mple a th in g as i t may seem

, ,

fo r God to re ve al Hi s love to me n . They would grasp

at the thought Of H is l ove a s an a ttribute th a t i t
w a s the e as i est Of all Hi s attributes for th e m to under
s tand a n d they would
,
-
they could n ot do otherw i se
tha n —tra n sfer to the A ll holy God that co n ceptio n Of
-

l ov e wh i ch the y d re w from the sic k ly a n d u n healthy

growth in the i r own h earts an d m e asure H i s de a l in gs
,

with them by the i r ow n poor an d faulty sta n dard .

Therefore before He revea l ed to them be fore they

, ,

were c a pable Of und e rsta n d i ng H i s l o ve H e m ust ,

rev eal to them H i s H ol ine ss T hey m ust fi rst l ear n to

.
 P REPARA TIO N FO R T HE R EVELA TIO N O F L O VE 29 3

kn o w H im as a G od who is a l over
, Of just i ce and a
hater Of iniquity .
~ The first strain Of the hymn which
rise s ar o und H is Thron e fro m the gl o rified S ai n ts in
their ecs tasy Of grateful praise “
i s S anc tus ,
S anc t u s ,

S anctu s The n ame we give t o th o se wh o l o ve God

most o n earth and live nearest H im is the s ame
to

S aint I t is the S aint—the man m os t G o d like in hi s

.
-

holi n ess —who know s best H is love I t is n o t that .

the l ove o f Go d i s les s seen o r less know n by the s ai n ts

on earth a n d i n H eav e n but that it is known a
,
s the

perfectio n an d bloom Of an other attribute H oli n e s s .

is the flower l o ve the perfume that exhales from it ;

,

holines s is the sun lo ve its warmth and glow TO

, .

kn o w God s love we m ust kn o w H is Ho l i ne ss an d to

’

k n ow H is Ho line ss we mu s t be Ho ly .

B ut how is s inful an d wayward man to know the

Ho lines s Of G o d ' G o d has t o take us a s we are .

N ay even as we are n o w we are the o u t c o me Of age s

, ,

O f discipli n e a n d t r ai n ing H ow could God in the be ‘

ginning prepare H imself a peo ple who would be

for
able t o realise H is Ho liness ' We see how earthly H is
people were when H e began to reveal H imself H e .

led them up o ut Of E gypt with a m ighty ha n d and

 SE LF KN O WLE D GE AN D
-
S EL FzDISC IPL IN E

stretched -
o ut a rm . H e m ar ch ed be fore them i n the i r
j ourn eys and rested w i th them i n th e ove rsh a dow i ng
cloud i n the i r ca mp . H e fed them wi th bread from
H eav e n and g ave them water out Of the sto ny roc k
to dr in k a n d they be came i rre v ere n tl y fam i l iar a n d
,

p e tulan t at H i s delay s H e holds a loof an d they turn

.
,

from H im and ma k e i dol s to themselves a n d s ay , ,

“These be thy gods ,

O I srael who led th ee
, up out Of
'
the l an d of E gypt a n d out of the house Of bo n d ag e
T h i s in tercours e w i th G od H is lo v ing ki n d n ess to ,
-

them ,
s e ems o n l y to m ake a ny d ee p e r a n d truer
know l edge Of H im i m poss i ble for th e ir fa mil ia r i t y i s
,

in very truth b reed in g contempt .

areverence
.

H ow then is H e to awake n i n the m th t

and awe which results from reali sing H i s H ol ine ss '

The visio n Of H i s awful Majesty o n S in a i only fright
ened them ; the i m pressio n wr o ught upo n the i r m i n ds
soon passe d away . They stood l i ke ch i ldren awed
a n d terror struck at the s ce n es
-
on th e mou n tai n a s th e
thunder roared a n d the l ight ni ngs fl ashed a n d th e
trum pet wa x ed louder a n d louder . Yet w i th i n forty
day s before Moses came dow n to them they were
, ,

worsh i pp i ng the golde n calf . N 0 ; n o mere man i festa

 SELF KN O WLE D G E AN D SEL F D I SC IPLI NE
- -

H e gav e the m the L aw the Te n C om man d me n ts , ,

a n d sa i d to them ,
“O bey t hi s an d in t im e you l l learn ’

'
to k now Me .

I t was o n l y no doubt by degrees i n the e ffort to

, , ,

O be y i t i n the struggles with their ow n s in ful nature

, ,

th a t t here would grow up in the m in d of I sr e l the a

realisat i o n that th e L aw w as i tse lf a reve la t
i o n O f God s ’

char a cter . A s the moral stan d a rd wh i ch the L aw se t

be fore the m becam e clearer to them they would gain , ,

in th e pur e r atmosphere Of the i r own li ves the d i m , o ut

li n es Of the L awg i ver and th ey wou ld k n ow that He

,

who fo rba de e v i l a n d d e manded good ness w as H i mself

H ol y . I n st e ad Of a Be ing who would del i ver them
from the i r E gy pt i an sla v ery and fe ed them in the
w i ldern ess and give them what they n eed ed in st ea d ,

Of O n e to whom the y could turn merely to ha ve the i r

n ee ds S uppl i ed the y w e re beg in n ing to kn ow th e H oly
,

'
O ne Of I srael
Thus th e fi rst sta ge out Of a ca rel ess an d self
governed l i fe to any kn owled ge of God that doe s n ot
harm us , i s th e pl ac i ng ours elves u n d e r a ster n moral
d i sc i pli n e . For a m ere in tell ectual k n owled g e Of God
an d Of hol y th in gs ro b s th e soul Of all sp i r i tu al p o wer .
 P R EPARA T IO N F O R T H E R EVELAT IO N O F LO V E 29 7

W e may k n ow a g reat deal about God but to kn o w ,

H I M we mu s t ri s e .

F o r the barrier s between G od a n d man are no t Of

God s making n or are they in the nature Of G o d but
’

, ,

of ma n . W e have no t to fight o ur way thr o ugh

barri ers whi ch God h asets round Hi mself that we ,

may at last d raw n ear an d beh o ld H im . N O, what

ever keeps us back from H im i s wi thi n our s elves . The
cl o uds an d dark n ess that seem r o und abo ut H im en

wrap o ur ow n s o ul s not H im
,
the str uggle to attain to

the kn o wledge Of G o d is a s truggle w ith ourselves ,

no t

with a reluctant God that d o es no t wi s h to be known .

The conditions Of gaining thi s kn o wledge are no

arbitrary co n ditions . They are above all things rea
so n able . S trive to ri se to l ove goodness
, , so far a s
y o u can to be goo d to put away th,os e thi n gs that
bind the soul t o ear t h to understand in yo ur o wn life
,

what holiness i s and the vis io n

, of G o d will br eak Upon
yo ur s oul in ever g ro wing s plendour
-
.

Thus to I s rael O f Ol d G o d s fi rs t great pr o clamatio n

’

Of H imself came i n the fo rm Of the Moral L aw . He

gave them a moral sta n dar d which they were co m
m ad d
n e to strive after . They no doubt had little
29 8 SELF -
K N O WL E D GE AN D S ELF D I SC I PLI N E -

kn owled ge a t fi rst Of wh at i t m ean t If they b roke the

L aw H e pu ni shed the m . T he pu n i s h m ent may have
seemed to them arb i trary an d se ver e . We ,
awe
s

l oo k bac k c an , see that s uch pu ni sh men ts w ere the

utmost m ercy . Th ey drove th e people bac k in to the
p ath that led to God they kept them in the school in
,

wh i ch they were b ein g educated in the k nowled g e Of

G od and prepared fo r great e r and still greater reve l a

t i on s . W hen N adab a n d Abi u wer e struc k dead ,

when the earth Open e d a n d swallowed up C ore a n d

h i s com pany whe n Moses was com m a n ded to put to
,

d e ath t he m an that b roke the S abb ath th e s e were to ,

k ee p the straggl e rs w i thi n bounds to w a rn th e peop l e ,

bac k to hold them —if n o other

,
w y awould do—then
a
by fe r in the gra s p
,
Of the L aw til l it had fu lfilled its
,

wor k la i d d eep w i thin them the stro n g fou n d atio n s

,
Of

mor al disc i pl i ne U po n which al on e the ed i fice Of th e

sp i r i tual l i fe c o uld be built a n d they could be brou ght
in to c l os e com m un io n w i th God .

An d as th e law wor k ed in them an d ra i sed them ,

so the i r i dea of G od would rise alm ost u n consc io usly ,

a nd g radu a lly become tra n sformed . F or the L aw w a

s,

w i th in i ts li m its mak i n g them God l ike

,
-
. A nd as they
 SE L F K N O W LE D GE AN D S ELF D I SC I PLI N E
- -

kn owl ed ge would develop an d u n fold a they s held

c om m u ni o n wi th H i m . I n the i r in tercou rs e w i th the
Al l -
holy God fill ed as they were w i th the sp i r i t
, of

reveren ce g rad ua ll y thei r hearts would bu rn w i thi n

,

them ,
th e co n su m ing F ire of H i s D i v in e P resence
wou l d be felt . T hey could n ot gai n an y perso n al
k n owl edge Of H i m who , though th e y kn ew i t no t

a s ye t in th e ful n ess of revelat i on ,

w aL ove
s ,
w i th
o ut g ain i n g so m e k now l edge of that L ov e thr o ugh
com m un i o n w i th H i m . I n the b u rnin g F i re of Hi s
H ol ine ss they wou l d b e gin to s e e the ou tli nes of

that other attr ib ute wh i ch was to be the s ubj ect of

anoth e r revel a t
io n . They were bei n g p re p a red they ,

we re preparing the world for that revelat i o n , It

cou ld n ot hav e be en gi ve n e arl ie r . T hey wou ld n ot
ha ve u n derstood i t . T he i r m i n ds wer e n ot prepared
for i t . TO know H i m aL ove
s w i thout fi rst k n o w
i ng H i m as H oly would only h ave l e d them a stray
,

and unfi tted them for eve r kn owin g H im . Th e m oral

tra in in g m ust come fi rst . They m ust advance a n d
r i s e b efore they are fi t to kn ow or c ap a ble Of u n der
stan ding that G od i s Lo ve . Those lo ng years of stern
d i sc i pli ne wrestl i n g with the L aw written on tables
Obey did ,
its work it gave them the m oral education
which fit t ed them fo r the deeper spiri tual kn o wledge
It w ain very tru th
s the P edagogue to bri ng t hem to
the revelati o n in C hris t ‘

A nd as befo re the s un rise s the dawn S preads upon

the m o untains ,
so , l o ng befo re C hrist had come th o se ,

w ho stood Up on the m o untains wh o had climbe d t o

,

the heights to which the Law led t hem caught the ,

first foreta st e s Of the L ove which w arevealed

s i n its
fulness in C hrist .

A B E RDEE N 'TH E U N IV E RSIT' P E S S

R .