energy.
If life is to be truly lived, method must enter into, and regulate, every detail of it, as it enters and regulates every detail of the wondrous universe of which we form a part. One of the distinguishing differences between a wise man and a foolish is, that the wise man pays careful attention to the smallest things, while the foolish man slurs over them, or neglects them altogether. Wisdom consists in maintaining things on their right relations, in keeping all things, the smallest as well as the greatest, in their proper places and times. To violate order is to produce confusion and discord, and unhappiness is but another name for discord.
The good businessman knows that system is three parts of success, and that disorder means failure. The wise man knows that disciplined, methodical living is three parts of happiness, and that looseness means misery. What is a fool but one who thinks carelessly, acts rashly, and lives loosely? What is a wise man but one who thinks carefully, acts calmly, and lives consistently?
The true method does not end with the orderly arrangement of the material things and external relations of life; this is but its beginning; it enters into the adjustment of the mind — the discipline of the passions, the elimination and choice of words in speech, the logical arrangement of the thoughts, and the selection of right actions.
To achieve a life rendered sound, successful, and sweet by the pursuance of sound methods, one must begin, not by neglect of the little everyday things, but by assiduous attention to them. Thus the hour of rising is important, and its regularity significant; as also are the timing of retiring to rest, and the number of hours given to sleep. Between the regularity and irregularity of meals, and the care and carelessness with which they are eaten, is all the difference between a good and bad digestion (with all that this applies) and an irritable or comfortable frame of mind, with its train of good or bad consequences, for, attaching to these meal-times and meal-ways are matters of both physiological and psychological significance. The due division of hours for business and for play, not confusing the two, the orderly fitting in of all the details of one’s business, times for solitude, for silent thought and for effective action, for eating and for abstinence — all these things must have their lawful place in the life of him whose “daily round” is to proceed with the minimum degree of friction, who is to get the most of usefulness, influence, and joy out of life.
But all this is but the beginning of that comprehensive method which embraces the whole life and being. When this smooth order and logical consistency is extended to the words and actions, to the thoughts and desires, then wisdom emerges from folly, and out of weakness comes power sublime. When a man so orders his mind as to produce a beautiful working harmony between all its parts, then he reaches the highest wisdom, the highest efficiency, the highest happiness.
But this is the end; and he who would reach the end must begin at the beginning. He must systematize and render logical and smooth the smallest details of his life, proceeding step by step towards the finished accomplishment. But each step will yield its own particular measure of strength and gladness.
To sum up, method produces that smoothness which goes with strength and efficiency. Discipline is method applied to the mind. It produces that calmness which goes with power and happiness. Method is working by rule; discipline is living by rule. But working and living are not separate; they are but two aspects of character, of life.
Therefore, be orderly in work; be accurate in speech, be logical in thought. Between these and slovenliness, inaccuracy and confusion, is the difference between success and failure, music and discord, happiness and misery.
The adoption of sound methods of working, acting, thinking — in a word, of living, is the surest and safest foundation for sound health, sound success, sound peace of mind. The foundation of unsound methods will be found to be unstable, and to yield fear and unrest even while it appears to succeed, and when its time of failure comes, it is grievous indeed.
Chapter 3 — True Actions
Following on Right Principles and Methods come True Actions. One who is striving to grasp true principles and work with sound methods will soon come to perceive that details of conduct cannot be overlooked — that, indeed, those details are fundamentally distinctive or creative, according to their nature, and are, therefore, of deep significance and comprehensive importance; and this perception and knowledge of the nature and power of passing actions will gradually open and grow within him as an added vision, a new revelation. As he acquires this insight his progress will be more rapid, his pathway in life more sure, his days more serene and peaceful; in all things he will go the true and direct way, unswayed and untroubled by the external forces that play around and about him. Not that he will be indifferent to the welfare and happiness of those about him; that is quite another thing; but he will be indifferent to their opinions, to their ignorance, to their ungoverned passions. By True Actions, indeed, is meant acting rightly towards others, and the right-doer knows that actions in accordance with truth are but for the happiness of those about him, and he will do them even though an occasion may arise when some one near to him may advise or implore him to do otherwise.
True actions may easily be distinguished from false by all who wish so to distinguish in order that they may avoid false action, and adopt true. As in the material world we distinguish things by their form, color, size, etc., choosing those things which we require, and putting by those things which are not useful to us, so in the spiritual world of deeds, we can distinguish between those that are bad and those that are good by their nature, their aim, and their effect and can choose and adopt those that are good, and ignore those that are bad.
In all forms of progress, avoidance of the bad always precedes acceptance and knowledge of the good, just as a child at school learns to do its lessons right by having repeatedly pointed out to it how it has done them wrong. If one does not know what is wrong and how to avoid it, how can he know what is right and how to practice it? Bad, or untrue, actions are those that spring from a consideration of one’s own happiness only, and ignore the happiness of others, that arise in violent disturbances of the mind and unlawful desires, or that call for concealment in order to avoid undesirable complications. Good or true actions are those that spring from a consideration for others, that arise in calm reason and harmonious thought framed on moral principles or that will not involve the doer in shameful consequences if brought into the full light of day.
The right-doer will avoid those acts of personal pleasure and gratification which by their nature bring annoyance, pain, or suffering to others, no matter how insignificant those actions may appear to be. He will begin by putting away these; he will gain a knowledge of the unselfish and true by first sacrificing the selfish and untrue. He will learn not to speak or act in anger, or envy, or resentment, but will study how to control his mind, and will restore it to calmness before acting; and, most important of all, he will avoid, as he would the drinking of deadly poison, those acts of trickery, deceit, double-dealing, in order to gain some personal profit of advantage, and which lead, sooner or later, to exposure and shame for the doer of them. If a man is prompted to do a thing which he needs to conceal, and which he would not lawfully and frankly defend if it were examined of witness, he should know by that that it is a wrong act and therefore to be abandoned without a further moment’s consideration.
The carrying out of this principle of honesty and sincerity of action, too, will further lead him into such a path of thoughtfulness in right-doing as will enable him to avoid doing those things which would involve him in the deceptive practices of other people. Before signing papers, or entering into verbal or written arrangements, or engaging himself to others in any way at their request, particularly if they be strangers, he will first inquire into the nature of the work or undertaking, and so, enlightened, he will know exactly what to do, and will be fully aware of the import of his action. To the right-doer thoughtlessness is a crime. Thousands of actions done with good intent lead to disastrous consequences because they are acts of thoughtlessness, and it is well said “that the way to hell is paved
