you shirk is your reproving angel; the pleasure which you race after is your flattering enemy. Foolish man! when will you turn round and be wise?
It is the beneficence of the universe that it is everywhere, and at all times, urging its creatures to wisdom as it demands coherence of its atoms. That folly and selfishness entail suffering in ever-increasing degrees of intensity is preservative and good, for agony is the enemy of apathy and the herald of wisdom.
What is painful? What is grievous? What is burdensome? Passion is painful; folly is grievous; selfishness is burdensome.
“It is the dark idolatry of self Which, when our thoughts and actions once are done, Demands that man should weep, and bleed, and groan.”
Eliminate passion, folly and selfishness from your mind and conduct and you will eliminate suffering from your life. Burden-dropping consists in abandoning the inward selfishness and putting pure love in its place. Go to your task with love in your heart and you will go to it light-hearted and cheerful.
The mind, through ignorance creates its own burdens and inflicts its own punishments. No one is doomed to carry any load. Sorrow is not arbitrarily imposed. These things are
self-made. Reason is the rightful monarch of the mind, and anarchy reigns in his spiritual kingdom when his throne is usurped by passion. When love of pleasure is to the fore, heaviness and anguish compose the rear. You are free to choose. Even if you are bound by passion, and feel helpless, you have bound yourself, and are not helpless. Where you have bound you can unbind. You have come to your present state by degrees, and you can recover yourself by degrees, can reinstate reason and dethrone passion. The time to avoid evil is before pleasure is embraced, but, once embraced, its train of consequences should teach you wisdom. The time to decide is before responsibilities are adopted, but, once adopted, all selfish considerations, with their attendant grumblings, whinings, and complainings, should be religiously excluded from the heart. Responsibilities lose their weight when carried lovingly and wisely.
What heavy burden is a man weighted with which is not made heavier and more unendurable by weak thoughts of selfish desires? If your circumstances are “trying” it is because you need them and can evolve the strength to meet them. They are trying because there is some weak spot within you, and they will continue to be trying until that spot is eradicated. Be glad that you have the opportunity of becoming stronger and wiser. No circumstances can be trying to wisdom; nothing can weary love. Stop brooding over your own trying circumstances and contemplate the lives of some of those about you.
Here is a woman with a large family who has to make ends meet on a pound a week. She performs all her domestic duties, down to the washing, finds time to attend on sick neighbours, and manages to keep entirely out of the two common quagmires - debt and despondency. She is cheerful from morning to night, and never complains of her “trying circumstances.” She is perennially cheerful because she is unselfish. She is happy in the thought that she is the means of happiness to others. Were she to brood upon the holidays, the pretty baubles, the lazy hours of which she is deprived; of the plays she cannot see, the music she cannot hear, the books she cannot read, the parties she cannot attend, the good she might do, the friendships she is debarred from forming; of the many pleasures which might only be hers if her circumstances were more favourable - if she brooded thus what a miserable creature she would be! How unbearably labourious her work would become! How every little domestic duty would hang like a millstone about her neck, dragging her down to the grave which, unless she altered her state of mind, she would quickly reach, killed by - selfishness! But, not living in vain desires for herself, she is relieved of all burdens, and is happy. Cheerfulness and unselfishness are sworn friends. Love knows no heavy toil.
Here is another woman, with a private income which is more than sufficient, combined with leisure and luxury, yet, because she is called upon to forfeit a portion of her time, pleasure, and money to discharge some obligation which she wishes to be rid of, and which should be to her a work of loving service, or fostering in her heart some ungratified desire, she is perpetually discontented and unhappy, and complains of “trying circumstances”. Discontent and Selfishness are inseparable companions. Self-love knows no joyful labour.
Of the two sets of circumstances above depicted (and life is crowded with such contrasted instances) which are the “trying” conditions? Is it not true that neither of them are trying,
and that both are blest or unblest in accordance with the measure of love or selfishness which is infused into them? Is not the root of the whole matter in the mind of the individual and not in the circumstance?
When a man, who has recently taken up the study of some branch of theology, religion, or “occultism,” says: “If I had not burdened myself with a wife and family I could have done a great work; and had I known years ago what I know now I would never have married.” I know that that man has not yet found the commonest and broadest way of wisdom (for there is no greater folly than regret), and that he is incapable of the great work which he is so ambitious to perform. If a man has such deep love for his fellow-men that he is anxious to do a great work for humanity he will manifest that surpassing love always and in the place where he now is. His home will be filled with it, and the beauty and sweetness and peace of his unselfish love will follow wherever he goes, making happy those about him and transmuting all things into good. The love that goes abroad to air itself, and is undiscoverable at home, is not love - it is vanity.
Have I not seen (Oh, pitiful sight!) the cheerless home and neglected children of the misguided missioner and religionist? It is on such self-delusion as this that self-pity and self-martyrdom ever wait, and its self-inflicted misery is regarded by the deluded one as a holy and religious burden which he or she is called upon to bear.
Only a great man can do a great work; and he will be great wherever he is, and will do his noble work under whatsoever conditions he may find himself when he has unfolded and revealed that work.
Thou who art so anxious to work for humanity, to help thy fellow-men, begin that work at home; help thyself, thy neighbour, thy wife, thy child. Do not be deluded; until thou doest, with utmost faithfulness, the nearer and the lesser thou canst not do the farther and greater.
If a man has lived many years of his life in lust and selfish pleasure it is in the order of things that his accumulated errors should at last weigh heavily upon him, as, until they are thus brought home to him, he will not abandon them, will not exert himself to find a better life; but whilst he regards his self-made, self-imposed burdens as “holy crosses” imposed upon him by the Supreme, or as marks of superior virtue, or as loads which Fate, circumstances, or other people have heaped undeservedly and unjustly upon him, he is but lengthening out his folly, increasing the weight of his burdens, and multiplying his pains and sorrows. Only when such a man wakes up to the truth that his burdens are of his own making, that they are the accumulated effects of his own acts, will he cease from unmanly self-pity and find the better way of burden-dropping; only when he opens his eyes to see that his every thought and act is another brick, another stone, built into the temple of his life will he develop the insight which will enable him to recognise his own unstable handiwork, the unflinching manliness to acknowledge it, and the courage to build more nobly and enduringly.
Painful burdens are necessary, but only so long as we lack love and wisdom.
The Temple of Blessedness lies beyond the outer courts of suffering and humiliation and to reach it the pilgrim must pass through the outer courts. For a time he will linger in the outer, but only so long as, through his own imperfect understanding, he mistakes it for the inner. While he pities himself and confounds suffering with holiness he will remain in suffering: but when, casting off the last unholy rag of self-pity, he perceives that suffering is a means and not an end, that it is a state self-originated and self-propagated, then, converted and right-minded, he will rapidly pass through the outer courts, and reach the inner abode of peace.
Suffering
