are and is never deceived. The idea that they are necessary for his happiness would seem absurd to him. And, as a man advances spiritually, his tastes are apt to become simpler. He may like well-made things of good quality, best suited for their purpose, but he does not want so many of them, and ostentation and display become very foreign to his states and inclinations. He does not necessarily have to "kill out" the last mentioned tastes—they are very apt to leave him of themselves, finding his mental quarters not suited to their accommodation.
Remember, also, that the fourth precept instructs you to "Be happy as those who live for happiness." This does away with the long-face and dreary atmosphere idea. it says "be happy" (not "make believe you are happy") as happy as those who live for the so-called happiness coming from the things of the physical plane. That is the same teaching. Be happy—so live that you may obtain a healthy, normal happiness out of every hour of your life. The occultist is not a miserable, sour-visaged, gloomy man, common beliefs to the contrary notwithstanding. His life and understanding lifts him above the worries and fears of the race, and his knowledge of his destiny is most inspiring. He is able to rise above the storm, and, riding safely on the crest of the wave-yielding to every motion of the swell—he escapes being submerged. When things become too unpleasant to be borne on the relative plane, he simply rises into the higher regions of his mind where all is serene and calm, and he gains a peace that will abide with him when he again sinks to meet the trials and burdens of the day. The occultist is the happiest of men, for he has ceased to fear-he knows that there is nothing to be afraid of. And he has outgrown many of the superstitions of the race, which keep many people in torment. He has left Hate and Malice behind him, and has allowed Love to take their vacant places, and he must, necessarily, be happier by reason of the change. He has outgrown the idea of an angry Deity laying traps in which to enmesh him-he has long since learned to smile at the childish tale of the devil with cloven hoofs and horns, breathing fire and brimstone, and keeping a bottomless pit into which one will be plunged if he should happen to forget to say his prayers, or if he should happen not smile at God's beautiful earth, some fine Sunday, instead of drowsing away an hour listening to some long-drawn-out theological sermon. He has learned that he is a Child of God, destined for great things, and that Deity is as a loving Father (yes, and Mother) rather than a cruel taskmaster. He realizes that he has arrived at the age of maturity, and that his destiny rests to some extent upon himself. The occultist is necessarily an optimist—he sees that all things are working together for good—that life is on the path of attainment—and that Love is over, above, and in all. These things the occultist learns as he progresses—and he is Happy. Happy [sic]. Happier than "those who live for happiness"
"Seek in the heart the sources of evil, and expunge it. It lives fruitfully in the heart of the devoted disciple, as well as in the heart of the man of desire. Only the strong can kill it out. The weak must wait for its growth, its fruition, its death. And it is a plan that lives and increases throughout the ages. It flowers when the man has accumulated unto himself innumerable existences. He who will enter upon the path of power must tear this thing out of his heart. And then the heart will bleed, and the whole life of the man seen to be utterly dissolved. This ordeal must be endured; it may come at the first step of the perilous which leads to the path of life; it may not come until the last. But, O disciple, remember that it has to be endured, and fasten the energies of your soul upon the task. Live neither in the present nor the future, but the eternal. This giant weed cannot flower there; this blot upon existences is wiped out by the very atmosphere of eternal thought.:"
The above admonition is a summing up of the first three precepts, as explained by the fourth one. It bids the student seek out in his heart the relative idea of life and cast it from him. This relative idea of life carries with it the selfish part of our nature—that part of us which causes us to regard ourselves as better than our brother—as separate from our fellow-beings—as having no connection with all of life. It is the idea of the lower part of our mind—our merely refined animalism. Those who have carefully studied our former course will understand that this part of our mind is the brute side of us—the side of us which is the seat of the appetites, passions, desires of a low order, and emotions of the lower plane. These things are not evil of themselves, but they belong to the lower stages of life—the animal stage—the stage from which we have passed on (or are now passing) to the stage of the Man existence. But these tendencies were long ages in forming, and are deeply imbedded in our nature, and it requires the most heroic efforts to dislodge them—and the only way to dislodge them is to replace them by higher mental states. Right here, let us call your attention to a well established principle of occult training, and yet one that is seldom mentioned in teaching on the subject. We refer to the fact that a bad habit of thought or action is more easily eradicated by supplanting it with a good habit—one that is directly opposed to the habit of which one desires to get rid. To tear out a bad habit by the roots, requires almost superhuman strength of will, but to crowd it out by nursing a good habit in its place, is far more easier and seems to be nature's plan. The good habit will gradually crowd the bad one until it cannot exist, and then after a final struggle for life, it will expire. This is the easiest way to "kill out" undesirable habits and traits.
Returning to the subject of the relative qualities of the mind, we would say that selfishness; all the animal desires, including sexual desires on the physical plane (there is much more in sex than physical plane manifestation); all passion, such as hatred, envy, malice, jealousy, desire for revenge, self-gratification, and self-exaltation; are also a part of it. Low pride is one of its most subtle and dangerous manifestations, and one which returns again, and again, after we think we have cast it off—each return being a more subtle form—physical pride, being succeeded by the pride of the intellect—pride of psychic attainments—pride in spiritual development and growth—pride in moral worth, chastity and character—the "I am holier than thou" pride—and so on. Again and again does pride, the tempter, come to bother us. Its existence is based upon the delusion of separateness, which leads us to imagine that we have no connection with other manifestations of life, and which causes us to feel a spirit of antagonism and unworthy rivalry toward our fellow beings, instead of recognizing the fact we are all parts of the One Life—some far back struggling in the mire of the lower stages of the road—others traveling along the same stage of the journey as ourselves—others still further advanced—but all on the way—all being bits of the same great Life. Beware of Pride—the most subtle enemy of advancement—and supplant it with the thought that we are all of the same origin—having the same destiny before us—having the same road to travelbrothers and sisters all—all children of God—all little scholars of Life's great Kindergarten. Let us also realize that while each must stand alone before he is able to pass the test of initiation—yet are we all interdependent, and the pain of one is the pain of all—the sin of one is the sin of all—that we are all parts of a race working toward race improvement and growth—and that love and the feeling of brotherhood is the only sane view of the question.
The brute instincts are still with us, constantly forcing themselves into our field of thought. Occultists learn to curb and control these lower instincts, subordinating them to the higher mental ideals which unfold into the field of consciousness. Do not be discouraged if you still find that you have much of the animal within your nature—we all have—the only difference is that some of us have learned to control the brute, and to keep him in leash and subordinate and obedient to the higher parts of our nature, while others allow the beast to rule them, and they shiver and turn pale when he shows his teeth, not seeming to realize that a firm demeanor and a calm mind will cause the beast to retreat to his corner and allow himself to be kept behind bars. If you find constant manifestations of the beast within you, struggling to be free and to assert his old power, do not be disturbed. This is no sign of weakness, but is really an indication that your spiritual growth has begun. For whereas you now recognize the brute, and feel ashamed, you formerly did not realize his presence—were not aware of his existence, for you were the brute himself. It is only because you are trying to divorce yourself from him, that you feel ashamed of his presence. You cannot see him until you begin to be "different" from him. Learn to be a tamer of wild beasts, for you have a whole menagerie within you. The lion; the tiger; the hyena; the ape; the pig; the peacock, and all the rest are there, constantly showing forth some
