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      The Finding of a Principle

      Be still, my soul, and know that peace is within Be steadfast, heart, and know that strength divine Belongs to thee; cease thy turmoil, mind,

      And thou the everlasting rest shall find.

      HOW THEN SHALL A MAN reach the Kingdom? By what process shall he find the light which alone can disperse his darkness? And in what way can he overcome the inward selfishness which is strong, and deeply rooted?

      A man will reach the Kingdom by purifying himself, and he can only do this by pursuing a process of self-examination and self-analysis. The selfishness must be discovered and understood before it can be removed. It is powerless to remove itself, neither will it pass away of itself.

      Darkness ceases only when light is introduced; so ignorance can only be dispersed by Knowledge; selfishness by Love. Seeing that in selfishness there is no security, no stability, no peace, the whole process of seeking the Kingdom resolves itself into a search for a Principle; a divine and permanent Principle on which a man can stand secure, freed from himself—that is, from the personal element, and from the tyranny and slavery which that personal self exacts and demands.

      A man must first of all be willing to lose himself (his self-seeking self) before he can find himself (his Divine Self). He must realize that selfishness is not worth clinging to, that it

      is a master altogether unworthy of his service, and that divine Goodness alone is worthy to be enthroned in his heart as the supreme master of his life.

      This means that he must have faith, for without this equipment there can be neither progress nor achievement. He must believe in the desirability of purity, in the supremacy of righteousness, in the sustaining power of integrity; he must ever hold before him the Ideal and Perfect Goodness, and strive for its achievement with ever-renewed effort and unflagging zeal.

      This faith must be nurtured and its development encouraged. As a lamp, it must be carefully trimmed and fed and kept burning in the heart, for without its radiating flame no way will be seen in the darkness; he will find no pathway out of self. And as this flame increases and burns with a steadier light, energy, resolution, and self-reliance will come to his aid, and with each step, his progress will be accelerated until at last the Light of Knowledge will begin to take the place of the lamp of faith, and the darkness will commence to disappear before its searching splendour.

      Into his spiritual sight will come the Principles of the divine Life, and as he approaches them, their incomparable beauty and majestic symmetry will astonish his vision, and gladden his heart with a gladness hitherto unknown.

      Along this pathway of self-control and self-purification (for such it is) every soul must travel on its way to the Kingdom. So narrow is this way, and so overgrown with the weeds of selfishness is its entrance, that it is difficult to find, and, being found, cannot be retained except by daily meditation. Without this the spiritual energies grow weaker, and the man loses the strength necessary to continue. As the body is sustained and invigourated by material food, so the spirit is strengthened and renewed by its own food—namely meditation upon spiritual things.

      He, then, who earnestly resolves to find the Kingdom will commence to meditate, and to rigidly examine his heart and mind and life in the light of that Supreme Perfection which is the goal of his attainment.

      On his way to that goal, he must pass through three Gateways of Surrender. The first is the Surrender of Desire; the second is the Surrender of Opinion; the third is the Surrender of Self. Entering into meditation, he will commence to examine his desires, tracing them out in his mind, and following up their effects in his life and upon his character; and he will quickly perceive that, without the renunciation of desire, a man remains a slave both to himself and to his surroundings and circumstances. Having discovered this, the first Gate, that of the Surrender of Desire, is entered. Passing through this Gate, he adopts a process of self-discipline which is the first step in the purification of the soul.

      Hitherto he has lived as a slavish beast; eating, drinking, sleeping, and pursuing enjoyment at the beck and call of his lower impulses; blindly following and gratifying his inclinations without method, not questioning his conduct, and having no fixed centre from which to regulate his character and life.

      Now, however, he begins to live as a man; he curbs his inclinations, controls his passions, and steadies his mind in the practice of virtue. He ceases to pursue enjoyment, but follows the dictates of his reason, and regulates his conduct in accordance with the demands of an ideal. With the introduction of this regulating factor in his life, he at once perceives that certain habits must be abandoned.

      He begins to select his food, and to have his meals at stated periods, no longer eating at any time when the sight of food tempts his inclination. He reduces the number of meals per day and also the quantity of food eaten.

      He no longer goes to bed, by day or night, to indulge in pleasurable indolence, but to give his body the rest it needs, and he therefore regulates his hours of sleep, rising early, and never encouraging the animal desire to indulge in dreamy indolence after waking.

      All those foods and drinks which are particularly associated with gluttony, cruelty, and drunkenness he will dispense with altogether, selecting the mild and refreshing sustenance which Nature provides in such rich profusion.

      These preliminary steps will be at once adopted; and as the path of self-government and self-examination is pursued, a clearer and ever clearer perception of the nature, meaning, and effects of desire will be developed, until it will be seen that the mere regulation of one’s desires is altogether inadequate and insufficient, and that the desires themselves must be abandoned, must be allowed to fall out of the mind and to have no part hi the character and life.

      It is at this point where the soul of the seeker will enter the dark Valley of Temptation, for these desires will not die without a struggle, and without many a fierce effort to reassert the power and authority with which they have hitherto been invested. And here the lamp of faith must be constantly fed and assiduously trimmed, for all the light that it can throw out will be required to guide and encourage the traveller in the dense gloom of this dark Valley.

      At first his desires, like so many wild beasts, will clamour loudly for gratification. Failing in that, they will tempt him to struggle with them that they may overthrow him. And this last temptation is greater and more difficult to overcome than the first, for the desires will not be stilled until they are utterly ignored; until they are left unheeded, unconditionally abandoned, and allowed to perish for want of food.

      In passing through this Valley, the searcher will develop certain powers which are necessary to his further development, and these powers are—self-control, self-reliance, fearlessness, and independence of thought.

      Here also he will have to pass through ridicule and mockery and false accusation; so much so, that some of his best friends, yea, even those whom he most unselfishly loves, will accuse him of folly and inconsistency, and will do all they can to argue him back to the life of animal indulgence, self-seeking, and petty personal strife.

      Nearly everybody around him will suddenly discover that they know his duty better than he knows it himself, and, knowing no other and higher life than their own of mingled excitement and suffering, they will take great pains to win him back to it, imagining, in their ignorance, that he is losing so much pleasure and happiness, and is gaining nothing in return.

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