himself of necessary food and give all his bread and meat to a hungry soldier, might in so doing weaken his body, and with his body weaken his mental faculties, lessen his capacity for command, thereby increasing the chances for the destruction of his entire army.
What is most necessary to know, and what the Infinite will show us if we demand, is the value which we are to others. In proportion to our power for increasing human happiness, and in proportion as we recognise that power, will the needful agencies come to us for making our material condition more comfortable. No man or woman can do their best work for themselves or others who lives in a hovel, dresses meanly and starves the spirit by depriving it of the gratification of its finer tastes. Such persons will always carry the atmosphere and influence of the hovel with them, and that is brutalising and degrading. If the Infinite worked on such a basis, would the heavens show the splendour of the suns? Would the fields reflect that glory in the myriad hues of leaf and flower, in plumage of bird and hue of rainbow?
What in many cases prevents the exercise of this higher love and justice to self is the thought; "What will others say, and how will others judge me, if I give myself what I owe to myself?" That is, you must not ride in your carriage until every needy relative has a carriage also. The general must not nourish his body properly because the hungry soldier might say that he was rioting in excess. When we appeal to the Supreme and our life is governed by a principle , we are not actuated either fear of public opinion or love of others' approbation, and we may be sure that the Supreme will sustain us. If in any way we try to live to suit others, we shall never suit them; the more we try, the more unreasonable and exacting do they become. The government of your life is a matter which lies entirely between God and yourself; when your life Is swayed and influenced from any other source you are on the wrong path.
Very few people really love themselves. Very few really love their own bodies with the higher love. That higher love puts ever-increasing life in the body and ever-increasing capacity to enjoy life. Some place all their love on the apparel which they place on their bodies; some on the food they put in their bodies; some on the use or pleasure they can get from their bodies. That is not real love for self which gluts the body with food or keeps it continually under the influence of stimulants. It is not a real love for self which indulges to excess in any pleasure to be obtained from the body. The man who racks and strains his body and mind in the headlong pursuit of pleasures or business, loves that business or art unwisely. He has no regard for the instrument on which he is dependent for the materialisation of his ideas. This is like the mechanic who should allow a costly tool, by which he is enabled to do rare and elaborate work, to rust or be otherwise injured through neglect. That is not the highest love for self which puts on its best and cleanest apparel when it goes out to visit or promenade and wears ragged or soiled clothes indoors. That is love of the opinion or approbation of others. Such a person only dresses physically. There is a spiritual dressing of the body when the mind in which apparel is put on is felt by others. Whoever has it in any degree will show it in a certain style of carrying his clothes which no tailor can give.
The miser does not love himself. He loves money better than self. To live with a half-starved body, to deny self of every luxury, to get along with the poorest and cheapest things, to deprive self of amusement and recreation in order to lay up money, is surely no love for the whole self. The miser's love is all in his money-bags, and his body soon shows how little love is put in it. Love Is an element as literal as air or water. It has many grades of quality with different people. Like gold, it may be mixed with grosser element. The highest and purest love comes to him or her who is most in communion and oneness with the Infinite Mind, is ever demanding of the Infinite Mind more and more of its wisdom. The regard and thought of such persons is of great value to anyone on whom it is directed. And such persons will, through that wisdom, be wisely economical of their sympathy for others and put a great deal of this higher love into themselves in order to make the most of themselves.
Some people infer from their religious teachings that the body and its functions are inherently vile and depraved; that they are a clog and an encumbrance to any higher and more divine life; that they are corruptible "food for worms," destined to return to dust and moulder in the earth. It has been held that the body should be mortified, that the flesh should be crucified and starved and subjected to rigorous penance and pains for its evil tendencies. Even youth, with its freshness, beauty, vigour and vivacity, has been held as almost a sin, or as a condition especially prone to sin. When a person in any way mortifies and crucifies the body, either by starving it, dressing meanly, or living in bare and gloomy surroundings, he generates and literally puts in the body the thought of hatred for itself. Hatred of others or of self is a slow thought-poison. A hated body can never be symmetrical or healthy. The body is not to be refined and purged of the lower and animal tendencies being made responsible and continually blamed these sins--by being counted as a clod and an encumbrance, which it is fortunate at last to shake off.
Religion, so-called, has in the past made a scapegoat of the body, accused it of every sin, and, in so doing and thinking, has filled it with sin. As one result, the professors of such religion have suffered pain and sickness. Their bodies have decayed, and death has often been preceded by long and painful illness. " By their fruits ye shall know them." The fruits of such a faith and condition of mind prove error therein.
There is a mind of the body--a carnal or material mind--a mind belonging to the instrument used by the spirit. It is a mind or thought lower or crude than that of the spirit. But this mind of the body need not, as has been held, be ever at war with the higher mind of the spirit. It can, through demand of the Infinite, be made in time to act in perfect accord with the spirit. The Supreme Power can and will send us a supreme love for the body. That love we need to have. Not to love one's body is not to love one expression of the Infinite Mind.
We are not inferring that you "ought" to have more than reasonable love for your body, or that you "ought" in any respect to do or act differently from your deeds, acts and thoughts as they are at present. Regarding others, "ought " is a word and idea with which we have nothing to do. There is no reason in saying to a blind man: "You ought to see." There is no more reason in saying to anyone: " You ought not to have this or that defect of character." Whatever our mental condition may be at present, that we must act out. A man cannot, of his individual self, put an atom more of the element of love in himself than he now has. Only the Infinite Mind can do that. Whatever of in character and belief we have today, we shall act out today in thought or deed. But we need not always have that mind.
The Overruling Mind will, as we demand, give us new minds, new truths, new beliefs, and as these supplant and drive out old errors there will come corresponding changes for the better, in both mind and body. And these ever-improving changes have no end. There is to these changes but one gate, as there is but one road. That gate and road lie in an unceasing demand of the Infinite to perfect us in Its way.
"There is a natural body, and there is a spiritual body." In other words, we have a body of physical element which can be seen and felt, and we have another body which is intangible to our physical senses. When we are able to love, cherish and admire our physical body as one piece of God's handiwork, we are putting such higher love-element not only into that physical body but also into the spiritual body. We cannot of ourselves make this quality of love. It can come to us only through demand of the Infinite. It is not vanity or that lower pride which values more whatever effect its own grace and beauty may have on others than it values that grace and beauty. The higher love for the body will attend as carefully to its external adornment in the solitude of the forest as it would in the crowded city. It will no more debase itself by any vulgar act in privacy than it would before a multitude.
God gives one personal beauty and symmetry in physical proportions, should not he or she, thus favoured with a gift from the Supreme, admire these endowments? Is it vanity to love and seek to improve and increase any talent which we may find in ourselves? If God made man and woman " in His own image," is it an image to be loved and admired, or regarded with hatred and distrust? Why, the religious belief of less than a hundred years ago actually courted ugliness, and inferred that it was more creditable than beauty. Had
