THE D IVIN E LA W

MA STERSHIP
A Fundamental Tex t Book for all Students
enrolle d in the Secret Schools ,

“
A uthor of Ph ilosoph y of F ire, The R os i
“
crucians, Race Regeneration
Th e Way to Happiness,
“

‘
Making Health
Cert ain .
 Introductory
This book is not addressed to the general public but more
p articularly to those who are truly seeki ng f or something aside
from the ord inary or that which is termed orthodox and we
“ ”
,

sh all therefore feel enti rely free to exp ress ourselves wi thout ,

res ervation and to interpret the D ivi ne Law as we have been

,

taugh t it
.

When we entered the portals of the Great F raternity in

1893 there were then established in Ameri ca five branches of

the Ancient Mysteri es These were: The Rosicrucians the

.
,

,
—
Hermetics The Magi Priests of Melchiz adek the Illuminati ,

and the Pri esthood .

The general public knew comparatively little reg arding the

Anci ent Mysteries Occasionally members of one or the other
.

of these Fraternities would wri te an arti cle and these would

appear in various j ournals Among the wri ters P aul Tyner and
.

Alexander W ilder were most widely known .

A t the time of our Ordinati on to the Priesthood in 190 3 ,

and the assa of a h umble p art in the field of l abor com ,

paratively no change had taken place A t thi s time we com

.

menced the publication of books on the Rosi cruci ans and their
teachings as well as on the Philosophy of the ancient Initi ates
, .

Within a f ew years these publications were known throughout

the enti re globe and 10 org aniz at ions sp rang up like mush rooms
, ,

in a night Most of these assumed w ithout

.
, h i y and
aut or t

illegally insigni a and titles belonging exclusively

, to F raterni ti es

4 1 X 12 9 1
6' THE D I VIN E LAW MASTERS HIP ,

th at could trace thei r li neage to centuri es before the Chri sti an

era but thi s d i d not p revent the p seudo—
, ini ti ates from usi ng
them f or thei r own selfi sh and unri ghteous purposes .

O ne of the fi rst and most extraord i nary i nnovati ons at

tempted by these non ini ti ates who assumed an auth ority whi ch
-
,

can be attai ned only th rough faithfulness obedi ence and servi ce , ,

was to i nsti l into the minds of th ose who were uninformed and ,

who fell i nto the net S pread f or them the non necessity aye ,
-
, ,

even the sin of the oblig ati on

, More than all else combined of
.

whi ch they were guilty thi s would at once have stamped them
,

as i gnorant p retenders in the eyes of all who had ever entered a

true sch ool which taugh t the Ancient Mysteri es and therefore

capable of trai ni ng one f or Ini ti ati on and Soul Ill umi nati on .

T he Apostol i c descensi on of the P riesth ood of the M agi

dates beyond the year 4 255 B C Asp i rants entered the School
. .

of the Ini tiates in thei r youth N o neophyte was allowed to

.

take p art in any I ni ti atory ceremoni es until the seeker had at

tained a certai n grade of Soul D evelopment T he Ancient Mys .

teries— —
ancient even before th at d ate were taugh t all who en

tered Later these Mysteries were taught in the Secret Sch ools
.

of G reece Indi a Pe
,
rsi a T hrace Scandi navi a and the Gothi c
, , ,

and Celti c nations I n these mysteri es were i llustrated the Unity

.

of God the Immortal ity of the Soul and the possibi lity of bring
,

ing i nto Conscious manifestati on the Flame of the oul From S .

the fi rst d awn of civ i l iz ati on all who sought knowledge of the
,

powers of the soul and l ight on the future of the soul entered ,

these sch ool s of the S acred P ri esthood and on entering were

bound by a most secret obligati on not to divulge any of the

teachi ngs except to th ose likewi se p repared and to protect all

the secret w ri ti ng s thus preventing them from falling into the

,
 T HE D IV INE LAW MA STERSHIP ,
7

hands of the profane Written history admi ts that all the wise
.

men were initi ates in the mysteries and the true Rosi cruci an
School as well as the Order of the Magi are di rect descendants ,

i
o the anc ent
f P ri es h d
t oo an d to -day as in ages p ast they de
, ,

mand of their proselytes an obligation Wh en therefore .

, ,

usurpers who had themselves never taken an obligati on in the

S
Secret chools and consequently had nei ther been instructed nor
trained took f or thei r own selfi sh purposes honored titles such
,

as the Rose Cross and the Illuminati and immessed upon their,

followers the undes irability or necessity of the obligation they ,

at once procl aimed two things : First that they not having , ,

entered the Secret Schools could not possibly teach or train thei r
,

followers in anything which is taught in these Fraterni ties .

Second hav ing been neither trained nor taught in the Fraternity
,

whose honored name they assumed they were deliberate frauds

,

of the deepest dye f or there is no greater vill ainy th an the use

,

of a religious cloak f or selfi sh purposes .

Moreover when anyone claims to be an Ini ti ate it implies

, ,

that he has been trained and taught in the Secret Sch ools or ,

August Fraternities and this is indicative that an oblig ation

,

has been assumed If any of these pseudo leaders had actually

.
-

taken upon himself the vow of the soul and then repudi ated it ,

then such are le ss to be trusted th an the worst degenerate known

to hi story .

We speak knowingly and with authority We have records .

before us whereon is written the hi story of many an aspi rant

who entered the Great School A great number of these prov ed
.

faithful to their obligation and attained the final degree of

illumi nati on A f ew deliberately th rough selfi sh and i gnoble
.
,

motives attempted to evade thei r solemn oath and in each case

, ,
8 THE D IVINE LAW MA STER SHIP
,

i k
s c ness, failure or death followed as a result Why ? Because .

the v ow was taken upon thei r own soul and thi s was the begin

ning of the creati on of vib rati ons whi ch would g radually gain

an impetus leading them to heal th success and finally , I llumina

,

tion and Immortality . But thei r disloyalty reversed these

, ,

vibrations became loaded wi th the destructive forces of the dis

,

honored soul . Naturally thi s brought the downfall of the

ignoble soul who attempted to evade the D ivine Law .

T he present Priesth ood is di rectly descended from the

Ancient School of the Mysteries I ts interpretation of the

.

Divine Law has not devi ated one jot nor tittle Ages have .

p roved to the Initi ates th at no changes could be made I ts find .

ings are based on demonstrable truths The training to day

.
—
is identical wi th th at of past centuries and when instructions

are fai thfully and unquestionably followed , Illuminati on ane

Conscious Immortality of the Soul is assured A solemn obliga .

tion is as essenti al now as duri ng the d ark ages Why ? Be .

cause no two aspi rants who enter the portals of the chool are S
alike in thei r needs or natures . T he training is ind ividual The .

instructions which will save one body from disease and bring
the soul in th at body to illuminati on w
ould result in destruct ion
,

to body and soul in another i ndividual J ust as the medicine

.

that the physi ci an prescribes f or one patient would bring death

,

to another wi th an opposi te ailment Likewise is thi s true rela

.

tive to other i nstructi ons taught in the Great chool S

The teach .

ings which will raise one seeker from a state of degrad ation
would instil unworthy desires in another These are but f ew
.

of the many reasons why the obligati on is a necessi ty He who .

,

in any manner ignores his oblig ation and allows books or manu
,

scripts to p ass from his h ands to anoth er thereby becomes re

,
 THE D IV INE LAW MA TER HIP , S S 9

p ible f or the effects upon that soul It will be readily seen

s ons .

that th ose who cl aim to be Initi ates and then teach that an oath

is not necessary are either degenerate or wholly ignorant of all

,

S
that the Secret chools h ave ever stood f or .

T he Priesth ood of the Magi or of Melchizadek is older , ,

written were we and none can possibly posses: aut hority under

the ancient Priesthood ex cept those who alt ered it : portal: in a

trainod and ordaaoted thoroim

'

N ot one of these pretenders has

e
ver proven faithful and those claiming the authority of the
Magi who did not enter and remain within its protective circle ,

are deliberate frauds fattening upon the credulity of the honest ,

but ignorant seekers .

That the Pries thood of Melchizadek dates to long bef ore

the Christian era is clearly indicated in the Biblical narrative .

Chapter five of Hebrews reads :

1 F or every high priest taken from among men is ordain
.

f or men in things pertaining to God , that he may ofier both

'

ed
”
gifts and sacri fices f or i
s ns.

Priests of the Order must leave men—the ordinary thoughts and

e e —
b l fs must be taught the thing: pert aining to God and lastly,
i , ,

must be ordained f or thei r ministry—

A m b ing and serv ice .

2 .
“
Who can have compass on on the i ignorant, and on

them that are out of the way; f or that he h imself also is com

p assed with infirmity .

3 . A nd by as
re m herwf he m ght as f or the peoph so

also f or himself , to ofler f or i

s ns .
10 THE DIVINE LAW MASTER SHIP ,

4 . A nd no man t aketh thi s honor unto himself , but he

that is called of God , as was Aaron .

5 . Christ glorified not himself to be made an high

So also
priest ; but he th at said unto him Thou art my So to day h ave
n,
-
,

I Begotten thee .

6 A s he saith also in another place Thou art a priest

.
,

f or ever after the order of Melchiz adek .

7 Who in the days of his flesh when he had ofiered up

.
,

prayers and supplications with strong crying and tears unto him
that was able to save him from death and was heard in th at ,

he feared ;
8 Though he were a Son yet learned he obedience by the
.
,

”
things which he sufi ered .

However f ar advanced an aspirant may be he sincerely ,

honors his own oblig ati ons and the instructions which helped
him to become at O ne wi th the Father and a P riest of the O rder .

A ttainment does not indicate repudiation of ones honorable con

tract but rather binds one the closer to the source whence help
, ,

was received Wi th soul g rowth also comes the inclinati on to be

.

more obed ient and with stri cter obedience results greater attain
ment .

9 . being made perfect he became the author of

A nd ,

eternal salvation unto all them th at obey (

practice as he taught
—and as we teach—the Divine Law) him;
10 Called of God an high p riest after the order of Mel
.

11 O f whom we have many things to say and h ard to be

.
,

uttered seeing ye are dull of heari ng

, .

12 F or when f or the ti me ye ough t to be teachers ye

.
,

h ave need th at one teach you ag ain which be the first principles
‘
 THE DIV IN E LAW MASTERSHIP ,
ll

of the orac es of l G od ; and are become such as have need of milk ,

and not of stron g meat .

13 . F or every one that useth milk is unskilled in the word

of ri ghteousness : b abe
f or he is a .

14 B ut strong meat belongeth to them th at are of full age

.
,

even t h ose who by reason of use h ave thei r sense s exerci sed to
,

”
discern both good and evil .

I n the last three verses we find clearly indicated the abso

lute need of a double doctrine The sim er i nstructions are

.
m
open to all who h ave not adv anced beyond the Thresh old ; and

th e more adv anced ind i vidual trai ni ng is f or those who have

,

entered the portal s of the temple Those who seek to be so.

i nstructed must be w i lling to take upon themselves the solemn

vow f or the p rotect i on of themselv es thei r fell ow men and the , ,

Fraterni ty .

T here are other references to the anci ent P ri esth ood as f or ,

“
instance that in verse twenty of Chapter six Hebrews : Whither
, ,

the forerunner is f or us entered even J esus made an High , ,

P riest f or ever after the Order of Melchiz adek ”

.

Another reference and one clearly indicating that the

,

priesthood of Levi was th ereafter D i vinely repudi ated though ,

the L aws prev i ously taught by it still cont inued in force is ,

found in the eleventh verse of the seventh Ch apter of Hebrews

“
If therefore perfect ion were by the Levi ti cal priesthood (f or
under it the people received the law) what further need was ,

there that another pri est should rise after the order of Melchiza
”
dek and not be called after the order of A aron
, .

T he Ancient O rder of the Mag i P riests of Melch iz edek ,

continues to day fully funct i oni ng as it has the many centuries

-

past All true seekers may enter its portals by assuming the
.
12 THE D IVINE L AW MA TER HIP , S S
ob ligation th at is required The instructions are elemental and
.
,

termed the D ivine Law and the cience of the oul S Th ey are S .

also advanced to meet the requi rements of the individual sapi r

ant . O rdination to the Priesthood can be conferred upon all

who have proven worthy and withstood the necessary tests .

Another fallacious and destructive belief instilled into the

minds hearts and souls of the uninstructed by the inculcators
,

of false philm phies is that of somethi ng f or nothing

“ ”
, They .

cl ai m th at all instruct ions and training should be free and with

out compensation despite the uncontradictable f act that there is

,

nothi ng f ree in nature that with every breath whi ch we i nhale

,

mi lli ons of creatures must lose thei r lives so th at we may live .

“ ”
The Law of the Universe is equal exchange If one .

renders another serv ice th at oth er must compensate in some

,

way or stand indebted to Nature s law until such time as full

’

returns have been rendered .

Religion is free that is uncontradictable B ut whoever

, .

devotes time and energy to the instruction of the seeker must in

some way be compensated that they in turn may be able to pay
, , ,

others f or the nece s si ties of life and the many essenti als of

modern existence and servi ce .

The truly hone s t man the man whose heart is clean re

, ,

fuses to accept anyt hing whether material or spi ritual without

, ,

returning somethi ng of equal v alue because he fully comprehends

th at to do otherwi se will at once make him a victi m of the

Law of Compensation .

O ne who has given his time and energy to a careful inves

tigation of cults and i sms — many of wh i ch clai m to accept no
,

—
payment f or their teachings or servi ces makes the statement ,

th at pro rota the members of such bodi es pay many ti mes more
-
 THE D IVINE L AW MA T ER S H IP , S 13

than the one donation required on entering the legitimate F ra

ternities or O rders These contributions are obtained under the
.

gui s e of free will offerings whi ch are continually hinted at until

-
,

the members often unconsci ously feel th at they must give giv e
, , , ,

and give to their utmost in order to show that they are not
,

g u ilty of being unappreciative .

N ot many years ago we had the opportunity to watch the

method of procedure of one who es tablished an order of the
modern type and who li terally flooded the country wi th litera
,

ture and ofiered both his servi ce

, s and those of his new society

free to all A t the Same t ime he brazenly taught that all t e

.

ligious and mysti cal instructi ons should be free to all seekers
and th at his soci ety would live up to the mysti c law so indi cated .

The founder of said society had enrolled and taken the oblig a ,

ti on in one of the legi timate Fraternities but cri ti cised the

, ,

established p racti ce of requi ring a donati on sufficient to cover

books manuscripts and the services of the teacher who was

,

capable of i nstruct ing and training him I t was his idea to .

establi sh a soci ety wi th countless numbers h av i ng th em enroll ,

under the delusion th at religion was free and th at all mystical

”

instructions should likewise be free He was careful not to .

hint to those applying f or h elp and instructions as to how the

enormous bills f or p rint ing adverti sing postage cleri cal help
, , ,

and serv i ces of trained workers — many of whom had l arge

—
famili es should be p aid Then after they had been enrolled
, .
, ,

taugh t f or months or years and fully imbued with the dogmas

,

they taught in devi ous ways he obtained money and more

, ,

money from them This is actually the plan followed by most

‘

, .

“ ”
of th ose who loudly talk of all should be free .

The party in mind was desi rous of obtaining f or a p artner

14 THE DIVINE LAW MASTERSHIP ,

one who had experi ence in legiti mate work , and from some of
the letters the followi ng extracts are recorded . These give the
usual plan .

A s to plans , Iggest th at you handle the general

would su

field work f or the pres ent You have good people in many parts
.

of the country Let them get busy locally

. Let th em send in .

the names of any and all persons whom they believe likely to

be eligible They can do thi s secretly where th ey wish to do so

. .

Then you can mail out to the new prospective the literature
consi sting of ci rcular letter ci rcular etc ,If they are interested
, .

th ey will gl adly si gn the obl ig ati on and send you thei r appli ca

tion f or membersh i p and you can do the rest ;

“ ”
,
I will try to

wri te all literature and monthly lessons and you can get them
out and this should furni sh us with picked people I am sati s .

fi ed th at there are th ousands of very fi ne members ready and

—
waiting and who will furni sh the means later also provided we
do not p
soil them by see ming over anx ious about the money

I would suggest that you do not try to sell them books

f or a long time and then only where you perceive th at they are
the right sort of persons to understand it all ; otherwi se you will

cross current and queer them

, I would advise th at we keep them
.

exclusively in the Fellowship idea unti l we are posi tively cer

,

tain th at they are ready and will stand f or the higher things .

“
If you will h andle it from there f or the next two years
until I get set tled then I will assume the h andling of it all if it

is best that I should In this way there will be no expensive

.

adverti si ng bills and not so much postage and we will get a ,

much better cl ass of people .

I will try to plan means to get money from them later; but
 T HE D IVIN E LA W, S
MA T ER S H I P

i f we attempt to hold th em up f or it then it will be impossible to

either get or keep the best class o f indiv iduals . I t looks to me
as though it would not be wise for you to be too hasty in trying
to get them to take up the Higher F raternities and get on a

paying basis with them Such a move is li able to Spoil them

. ,

in fact it is almost certain to destroy thei r confidence People

,
.

are very sensitive on the money questi on ; and very quick to see

any motive or mov e leading to it

”
.

This is the usual aye the universal something f or noth

, ,

”
ing and religion is free plan There is nothing free in nature
” “
.
, .

Irres pective of how sacred 9 posses sion one may have in this
. ,

of ex c an e
h gIf we posses s a truth that will make free then in
.

order to confer its benefi ts upon others and do it without com

pensa tion w e m us t ours elv es h ave the mo ney to p r i nt m a il and ,

a
p y po st ag e to sa y n
,o thi ng of our tim e By d oin g thi s w e.at

once make debtors of th ose who accept and they will be bound , ,

pensation If we have not the money and the one who is des irous
.

of being taught furni shes it through a free will ofiering then

,
-
,

the aspirant is paying more th an f or value received and others

who have the benefi ts conferred upon them become his debtor ,

therefore spi ri tual begg ars until they h ave compensated him .

I n all the ramifications of life men and women have leam ,

cd th rough ex peri ence th at they must pay a fair p ri ce f or v alue

, ,

received but in the field of the occult and the mysti c ch arlatans
, ,

have so blinded even many honest seekers th at they are actually ,

“ ”
deluded by the belief th at salvati on of soul is free and that
somewh ere someone will l abor f or them without a thought of
, ,
16 S S
TH E D IV INE L AW MA T ER H I P
,

The Law of Compensation demands that we shall accept

nothing be it materi al or spi ri tual service without making ade
, ,

S
quate returns This is part of the D iv ine Law which the ecret
.

Sch ools have always inculcated in thei r neophytes .

We close wi th our introductory statement : Th is book is

“

not ad dressed to the general publi c but more particularly to

those who are truly seeki ng f or something aside from the ordin

ary or orthodox
”
We h ave been fearless and frank in our re
.

marks so that there no longer could be any misunderstanding

relative to the work and teachings of the legi timate Fraternities
.

F ratemally given ,

.R Swms ux m: Cm .

Ex alted Grand Master

I lluminat ae A merieanae
of the world .

Sup me Grand Hierarch of all

re

the High Priests Order of ,

the Magi and Priests of

Melchizadek of the Universe .
 T rue ini ti ati on has as ts aim a fou f ld intenti on
i r- o
whi ch
must be ac hi eved , h wise it
ot er is uns uccessful .

F irst : I t must arouse

potenti al forces of the enti re
all

compl ex bei ng : body mi nd and soul ; th at the highest may be

,

attai ned on each plane of acti on The ultimate resul t being

.

health strength success and power Th is indicates serv ice to

, , .

humanity universally .

S econd : gi ve bi rth to one dominant desire wh i ch

I t must
shall burn with an unquenchable fi re within the aspi rant both
, ,

d ay and night enth ralli ng him so that he will make every

,

efi ort to accompli sh the inspi red and aspi red ideal .

Third : I t requi res the concentrati on and central i z ati on

of all potenti alities in the enti re bei ng so th at there shall be ,

at command the necessary strength and fortitude to work con

tinuously and in h armony wi th the desi re .

F ourth : ()
a I t is the aw a k en in g fi n d i ng a n d
,
i ll um in a

ti on of th e S oul Center b
() .I t is th e esta bli shi ng o f a re l a

tionship ( contract ing an all i ance) w i th one of the high er Spi ri t

ual Hierarchies .

To thi s end must the neophyte learn to O bey to Know to , ,

Will to D are and to remai n S i lent I n silence there is strength

,
. .

B abblers are weaklings .

I t is but natural th at th ere should be mi sconceptions and

mi sgivings reg arding this subj ect in the mi nds of those t o whom
it is comparatively new T o anti ci p ate difficulties whi ch pre
.
~
 Initiation

a grad ual attainment o f S oul Consciousness. B ut a rationa

l
p resentation of the subj ect must be based on the found ation of
physical and mental health strength and vigor and demands
, ,

superior force and alertne s s of the discriminat ive facult ie

s.

Consequently any system that disregards the body and its

,

demands or th at tends toward mental apathy is dangerous and

,

to be avoided.
44 THE I I
D V N E LA W, MASTERS H IP

does not shine I t is the formation of a new world a little

.
,

world it is true nevertheless it is a miniature expression of the

, ,

great world or universe which man s body represents Hence

, ,
’
.
,

it is termed the Microcosm the g reat world or universe being

, ,

known as the Macrocosm .

This new being while yet in the d arknes s and li terally

swi mming in a small sea or w aters in the earth is wi th out in
, ,

dependent life of its own I t remains so until the sixth day of

.

its creati on is fini shed Then the earth opens and the waters
.
,

pa rt,
— the w aters break and the little earth the new man ap
, , ,

pears above the surface of the water .

Simultaneously with the appearance of the new being upon

the face of the waters several other things take place
, We are .

told that at the dawn of creati on God p arted the earth from the
waters and there was l i ght over the face of the earth Likewise .
,

when the body of the new creature is born when it is freed from ,

th e waters in which it has been enveloped f or many months ;

—
when its fi rst breath of life is inh aled th at is after its in , ,

dividual life is separated from the mother then the spirit ,

-

enters the body and it is lifted out of d arkness

, The light of .

a new world bursts upon it and at th at very moment a soul an

w
, , ,

emanation from J ehovah is drawn in by the ne ly born crea

,

ture . This combination of body spirit and soul ch arges the ,

brain substances with an essence or quality termed mind .

If as oftti mes occurs there is a mal combinati on of the

, ,
-

three pri nciples enumerated due to some structural or other ,

defects in the brain or to some other cause there is as a res ult

, ,

no mind and there will be wh at is usually termed f or want of

, ,

a better designati on the idiot — mindles s being or one of defee

, , ,

tive mind .

body as previously stated is created and fashioned

The , ,

by the earthly parents The Spi ri t is the principle of life and

.
,

is not peculiar to man nor is it limi ted to the human ki ngdom

, .

All animate th ings all th at can breathe partake of this spi rit
, , .
 THE DIV INE LAW MAST ERS HIP ,
45

I t is universal life principle Being impersonal and non in

.
-

dividual it does ,
not posse s of an entity
s s the characteristic It .

is free to all things to use as long as they have power to breathe .

The spirit simply is Man s use of it determines its character

.
’

in his life .

A certain degree of mind is native to all cre

s mres born
with s sary and
the nece proportionate combination . While pos
session of a brain is not limited to the human kingda n, there is
in the oth er domains of life, little ev idence of a brain endowed

human there, is no manif e

s tation which indicates the presence

of soul as a S park of div inity, and which is capable of being

ing, therefore, the term “

mind is restricted to the human plane ,

and refers to that p art of man s being upon which is d iv inely

’

f
con erre d , a capability of dev eloping the div ine spark into a

conscious soul . I n man, mind in its highe

s t f unction, concerns

peculiarly the dev elopment of an inert spark into an immortal

enti ty ; mind of itself not being an ent tiy .

What of the soul ? I s that a new creation also ? Is a new

sw l created with , or f or, the birth of s ch new
e body ? D oes the
sou l possess the properties of eternal life?
The soul is primarily an e m anation from Jeh ovah the ,

C reator I t is a Spark of the Divinity It is an atom seed or

. .
,

germ of the Divine Nature which is deposited and reposes in

, ,

the body of man A s such , it may be lik ened to an ungerminat

.

ed seed . The acorn, f or infi ance, contains in potentiality, all

the qualities of the state ly oak . Under proper ditions
con , it

change is a prolonged proces s . As a seed, the germ of divinity

ties of the divine nature . When inhaled into a newly-born body

f or the first fi me it is like an ungerminated seed . I t is as yet
46 THE DIVINE LAW MASTERSHIP ,

Like the ungerminated seed or the unaroused spark of fire it

, ,

is sleeping the sleep of latency I t must be aroused and p ass

.

th rough many stages or unfoldment and growth whereby it may

become an Awakened Conscious Individualized Soul If dur
, , .
,

ing its fi rst pilg ri mage the p rocess of aw akening from l atency
,

is begun then at the transition termed death it p asse

, ,
s to the ,

soul Sphere there to remain until opp ortuni ty ari ses f or it to

,

enter up on anoth er earth pilgri mage Whether a certain soul .

is on its first pilg rimage it is generally impossible to tell The

,
.

only b asi s of j udgment is the stand ard adopted by the M aster

“
By thei r fruits Shall ye know them ”
.

Indicati ons are th at in the present age no new emanations

, ,

are leaving J eh ovah the Creator,

Thi s signifies th at souls now
.

inh abiting the temples of clay have been here before Some of .

these have been on earth many times Others not h aving t e .

,

pos ted the j ourney many times are young and inexperi enced , .

Certain ones are here f or the l ast time finishing their work on ,

the earth plane rounding out thei r ch aracter to perfecti on and

, ,

freei ng themselves from defects th at mar the symmetry and the

poise of the perfect soul .

Taking it f or g ranted th at all souls th at at p resent inhabit

bodies or that will take up bodies duri ng the present cycle have
,

been on earth before we are confronted by the question as to the

,

how and the when of thei r rei ncarnation .

In whatever stage of awakening or unfoldment it may be ,

the change described as death marks the p assi ng of a soul from

,

its tabernacle of flesh i nto the soul realm

, The length of its -
.

stay in th at S p here depend s enti rely on the deg ree of its develop
.
i

ment If it is highly evolved and ch arged with the potency of a

.

p a rticu la r aspirat ion it S h,

ortly fi n d s f or i tself a su i tabl e op

p o rtu nit y f or rene wi ng its c on t act wi t h ea rt h th at it m ay con ,

tinne its development and render its servi ces to humanity The .

Special des i re or aspi ration wi th whi ch it is ch arged becomes

a magneti c or attract ing force — a potency so positive and nu
,
 I I
T HE D V N E LA W, MAST ER SHIP 47

d evi ating in its tendency , that it can appropri ately be termed

the selecti on of parentage and environment f or the body th at is

to be its future tabernacle of cl ay .

To illustrate: The soul of one of superior dev elopment ,

may have learned of the D ivine Law and may also have been
living in h armony with it to the best of its abili ty in accord ance
with its degree of enlightenment I t possibly definitely placed
.

before itself the goal of Conscious Sonship with the Father ,

but f or some reason it has not fully attained this state of

, ,

Consciousness Such a soul hav ing made every effort to attain

.
, ,

has become so ch arged with the v ibrations of the one desire to

reach perfect ion and puri ty of heart whi ch leads to Illumina ,

ti on or Consci ous Indiv iduality th at on p assing to the B eyond

, , ,

it continues to be governed by thi s one desi re or aspi rati on .

This h av ing been the predominating and ruling pa

, ssi on of th e
,

former life is retained by the soul I t is concentrated and con

, .

densed as it were into a penetrating center of consci ousness

, , .

endowed wi th the right of ch oice or select i on in h armony w ith

its di stinctive quality .

Those making conscious efi ort during the pres ent life to

reach Soul Illumination or Individualized Consci ousness
, ,

whether they really attai n it or not h ave earned the right of ,

ch oi ce T o ex press the thought more defini tely they h ave cen

.
,
.

f et ed thei r desi re into one fix ed purpose one settled convi ction , ,

one ruling p assi on whi ch manifests i tself in soul world as a

,
-

developed power of selecti on or choice wi th regard to its future

conditi on Th at wh i ch we establ i sh in our consciousness now
.

will continue to be our governing vibratory force until a d iflerent

The higher p assi on the ,
48 THE DIVINE LAW MA STERSHIP ,

x
e ecute wishes T he soul being so h ighly sensitized wit h
its .

the one dominant desi re and ambiti on becomes its own law of
attracti on di recting its p ath to p arents who will cheri sh j ust
,

such i nclinati ons and help it to realiz ation .

Adults on the earth plane during the period of prep aring ,

a temple of cl ay are v i brating wi th the p arti cul ar forces th at

,

indicate thei r capability of giving the soul th at which it is seek

ing O n earth there are many bod i es in the process of forma
.
,

ti on and in many sep arate homes wh ich represent v ari ous type
,
s

of personali ty and i nterests I n the soul world th ere are souls

.
-

in difi erent stages of unfoldment and representing divers in

terests The soul sensi tized by certai n pronounced tendencies
.
, ,

w ill have li ttle trouble in choosi ng its future surround ings .

P arents who des ire f or thei r coming ch i ld an advanced soul as

the i nhabi tant of the body whi ch is in the process of formati on ,

and a soul whi ch v i brates wi th the desi re f or a h ome of culture

and refinement become h armonious and mutually att racted

,
.

Having found sati sfactory conditi ons the S oul hovers near its ,

ch osen future h ome awai ting the time when the body shall be
,

ush ered into a world of l ight on the earth pl ane and sh all d raw
its fi rst b reath of independent exi stence The new being wub .
,

the fi rst inh aled b reath of life d raws into thi s body — which is
, ,

the temple of its attract ed vibratory ch oice .

There is another cl ass of souls who having learned of the , ,

D ivine Law and the heritage belonging by divine right to all

men have made consci ous deliberate effort They h ave reached
, , .

Illumi nati on or Soul Consciousness and therefore according to

, , ,

the statements of the Master h ave found the Kingdom of

“
,
”
heaven These pro eminently h ave earned the right of choice;
.
-

rath er th ese h ave developed the privilege of ch oosing f or thctn

,

selves They h ave earned the righ t to say wheth er th ey will

.

leave the earth pl ane permanently and proceed onward and ,

upward toward s perfecti on or return to the earth pl ane as saviors

of mankind as great teachers arti sts musi ci ans inventors or
, , , , ,
 T HE D IVINE LA W, MASTERS H IP 49

as mighty l
sou s in h
so me
v ot er a enue of use ulness
f There is .

no law th at can compel these souls to return to eart h m l rss ,

they themselves seek to do so .

Another law concerns souls which have not reached the

stage of development that inci tes them toward definite eflort in

seeking th e k ingdom of heaven Thes e souls may h ave been

.

on earth many ti mes and possibly mani fested a certain type of

fai th in God ; but not comprehending the neces si ty of conscious

,

eff ort to find the ki ngd om of heaven h ave not established in

,

thei r nature one fixed purpose one ruli ng de , s i re Although .

these may have lived an up ri gh t l i fe while on earth they realize ,

noth i ng of thei r own goodness or O neness with the Father ; con

,

sequently they are not under the funct ioning of the law of self
,

select i on but under th at of natural attracti on

, Such souls have .

not become sensiti zed by a governing all controlling passion to

,

attain Indi v id ualized Consci ousne s s whi ch by its automatic

, ,

working gives them the ability to choose These souls are no

, .

more free in the soul world than th ey were during the earth
,

vibratory attract on, to

i parents who are in harmony with their
d g ee of
e r unfoldment and are born into a family living the lif
,
e
50 T HE D IVIN E LA W, M AS TERS HI P

selve
s or ot hers ; hence the soul is charged wit h no marked v ib r a

cm dit im s m earth I n mch cases, the att racting f a ce t hat

'
.

determines its station in the na t eart h lif e, mnst proceed f ru n

af f ormatia n .

A nother class of the human family, and by far the greatest

m ba
nn of those borm does not em attg npt to m ke anything
of lif e . The
se are satisfied to liv e, not a natural lif e snch as is
normal to the animal kingd m but one characterized by im

solely f or the selfish self , and have not a thought of the welfare
'

power of f ree- will they

,
hav e chosen the part of darkness With .

this class , the sa xl was nev er roused f ra n its sln mbers , and on
leaving the house of clay
fi t is noth in g
but a spark or atan of
the div inity, no more awakened than it was when it first emanat
ed f ra ehovah I t remains in the same unaroused , unawakm
.

ed, unco c
ns ious , non-ind ividualized state; therefore, it returns
to the universal
'

storehouse of soul e manatim , whence it came .

will again be giv en the opport unity to enter npm a cyclic m nd

“ pilgrim s?
Th ere is still another class of s mls who claim m r atten
tion —one to
, be caref ully sln mned by the sincere and honest

acquainted with so me aspects of the governing laws , and under

stand so mething of the poss ibilities of the inv isible f orces and
energ es i . They have come into possession of a certain degree
52 T HE DIVINE LA W, MASTERSH IP

if it should by some unfortunate ci rcumstances be led into by

, ,

paths of erroneous ways it would not be destroyed I n that

,
.

case it might leave the body suddenly th rough death by acci

, ,

leads to the consideration of insani ty I s it possible

ThiS .

f or thi s mi sfortune to overtake one who h ad attained a high

deg ree of soul development P
Insani ty is not of the soul it is of the mind The possible
,
.

causes are many and varied I t may be brought about by over

.

work by efforts beyond the endurance of the body I t may be

, .

the result of some great sorrow whi ch being sudden severs , , ,

the controlling forces of the body I t may even be the res ult.

—
of long continued indulgence in imp roper food thus st arving ,

the brain and nervous system and Shattering the co-ordinating

links between nerve and brain .

I n all of these cases if the soul had attained Consciousness

, ,

the mis fortune of insani ty would in no wise h ave aflected it .

When the mind is deth roned the soul takes its flight and only
, ,

the broken body remains However if the unfortunate condi

.
,

ti on is the result of deliberate and persi stent ev il h abits or ,

—
through immoral practi ces s i ns against the Holy Ghost then , ,

in th at instance it results in destruction of soul as an individual

,

entity ; the fi res of the soul bei ng used to feed the lust ful pas

sions The soul germ, the p rimitive emanati on as such cannot

.
, ,

be destroyed ; but i f the S p ark of divinity has been p arti ally

,

aroused its fires may be misdirected and abused

,
Whenever its .

forces are consumed in harmful ways, the possibility of the

is p k of as destruction of (that person s"soul The primi

s o en
’
.

tive i mpersonal soul emanation returns to the toreh ouse of

, S
souls to again rei ncarnate but as an impersonal soul
, .

The building or the development of soul into wh at it is

, ,

to be or not to be is clearly illustrated by J esus in the p arable

,

of the talents T he; conclusi on is unmi stakable th at man may

.
 TH E D IVINE LAW MASTERS H IP , S3

inves t or refuse to inves t the talents entrusted to him He has

, ,
.

frec will to do as he pleases and no one is entrusted with the

-
,

privilege of dictat ing to him T he original emanation from the

.

Infinite is eternal in its nature and as such is indes tructible ,

but in its origi nal conditi on it is by no means a soul correctly

, ,

speaki ng I t posses se
. s the potenti al i ty of a soul I t is the .

talent f or man to use develop or enl arge

,
I t is the seed of .

divinity th at must pass through stages of growth until it has

attained i ndependent i ndi vidual exi stence on the pl ane of S oul

Consciousnes s .

Man is given free will to use abuse or refuse to use He

-
,
.

may develop or allow th i s germ thi s Spark of divinity to lie ,

dormant If he fai ls in his duty if he does not nurture and

.
,

develop it it remains non indivi dual unconscious and latent

,
-
,

during his life but at the termination of his earth career it

, ,

loses its personal i ty and will be given to some more fai thful
servant to ch eri sh and unf old If however he performs his
.
, ,

duty and awakens the d ivi ne spark then it eventually becomes ,

the Ch ri stos and by divi ne ri ght earned th rough f ai th ful ser

, ,

,
—
vice attai ns Individual Consci ousness sonsh i p wi th the ,

Father .
 Life is Serv ice
We must reco gnize th at the aim of l i fe is service and th at
,

efficiency and eflI cacy demand self knowledg e self betterment

'
- -
, ,

and self development bef ore others can be truly served

-
I n the
.

sy stem of soul culture th at our Fraterni ty represents we not,

“ ”
only advocate the ad age of the anci ents : Know Thyself ,

but also ofler definite help whereby man may come to an un

derstand ing of himself . I t q ui res the student to hold his
desires and will in an active positive alert state during all
, ,

developing exerci ses and to h ave parti cular regard f or the body
,

as the vehi cle through wh i ch the d i v i ne forces operate and func

ti on ; f or a h ealthy body and an alert self controlled mi nd are

,
-

req ui si tes of efliciency in servi ce .

 Man and the Great B egond
What is the status of man in the B eyond ?
Is his destiny i rrevocably sea e l d at the trans t on ca leii l d
death ?
A fter h aving lived godlessly during his earth exi stence is ,

he forever debarred from the opportunity of retri ev i ng his past

and of accepting the divine law as his stand ard and living in ,

h armony with it ?
O r after ex i sting as an ordinary mortal on the earth plane
, ,

and wi th out maki ng any speci al eff ort to develop the oul and S
its potenti ali tie s while in the materi al form is it possible f or
,

him in the B eyond th rough any known means to ch ange from

, , ,

the human and its limi tati ons into Soul C onsci ousness wi th its
,

possibilities ? May he in the soul sphere receive and appro

, ,

p riate in st r u cti o ns in th e Divi ne Law a nd th ere perf ect his sou l

and so attain Individualized Soul Consci ousness ?

The Master J esus pointed the way when he said : Ye must

”
be born ag ain . Is it possible th at the new bi rth so i ndi cated
, ,

may be ex perienced in any other than the earth plane? If the

rebi rth because of its very nature can be experi enced onl on
, , y
the plane of flesh and blood is the Opportuni ty off ered to man
,

to return from ti me to ti me to th i s earth plane in order to ac ,

compli sh such a spi ri tual bi rth

"u es t i ons su c h a s these are conti nually asked by th i nki ng

The old idea that, at the end of one s ort eart h h exi stence ,
56 TH E D IVINE L AW MASTERS H IP ,

the godless are i rrevocably condemned to an eterni ty of consci ous

suff er n i g and woe, in
hell (or state) of nev
a ding punish er en
-

ment has long si nce been di scarded by every sober mi nded per
,
-

son and requi res no comment here

,
.

How and where both mercy and j ustice are to be sati sfied
in regard to th ose who h ave not consciously attained the rebi rth ,

or R egenerati on of being while on the earth plane is a question

, ,

th at puzzles many earnest i nqui ri ng mind s .

F or many centuries the doctri ne of a p robati onary state of

,

puni shment awaiti ng man after he passes to the Beyond has ,

been believed in by many adherents who are under its influence .

Th i s creed teaches that although during his earthly ex i stence

, , ,

man may have disobeyed the divine law yet after passing to , ,

the B eyond th rough the i ntercessi on of loved ones on the

,

earth he may be enti rely f reed from his sins and be released
,

from the temporary state of puni shment i nto wh ich he was

plunged on leaving the materi al pl ane Furthermore teaches .
,

th at when thi s freed om from the results of sin has been eflected ,

he is admi tted to the soul realm of the godly —termed heaven ,

—
by the church d espite the i nj unction : Unless a man be born
,
“

ag ai n he sh all in no wi se enter the kingdom of heaven .

Many as i ndividuals have cheri shed the beli ef th at each

, ,

life begins in the Hereafter wh ere it left 03 in this state or

’

being progress continuing there without interruption and free

,

from h ampering influences likewi se i rrespective of the admoni

,

tion j ust annunci ated Those who do so believe are by no

.
,

means active in the endeavor to promulgate such ideas among

others nor do they cl aim to base thei r hope on an cl ea ly
, y r

formulated or well founded conviction other th an that such a

-

theory sati sfies thei r own fancy .

Some comparatively modern schools of thought are now ,

actively and openly teachi ng S imil ar d octri nes They maintain .

that th ose who h ave p assed to the B ey ond may th ere receive in
structions in the Truth and may identify themselves wi th the
,
 THE DIVINE LAW MAST ERSHIP ,
57

D i vine Law and so gai n freedom from the bondage of S in

,
.

They clai m thi s to be possible f or all though they may not ,

have freed themselves from the law of sin while in the flesh ,

and even f or th ose who d i d not make amends f or i nj uri es done

—
to oth ers nor wipe out the record of w rong d oing inscribed on -

the B ook of Life thei r own souls .

All such theories as these are b ased on erroneous principles

and the personal and utterly selfish desi re to escape the flat
“
Thou must pay to the utmost farthing ”
Those who would .

thus li gh tly unload thei r responsibili ties and enter the Elysi an

fields of joy and peace fail utterly in thei r comp rehension of

,

the Law .

They deluded by the false idea that there is a mental

are ,

or an astral pl ane of ex i stence wh i ch is in the nature of a

,

cleari ng h ouse f or sin and deg rad ati on

-
.

They fai l to grasp the fund amental si gni ficance of the need
f or the Rebi rth the necessi ty to attain S oul Consci ousness h ere
,

and now .

They are either totally ignorant of or ignore th at one g reat

,

law whi ch none can escape— the Law of C ompensati on .

I t is well to exami ne errors of th ought and beli ef from

various points of vi ew ; and the teach i ng s of J esus and other
great masters w ill be recogni zed by all as a safe foundati on f or
i nterpretati on not because we hold him as havi ng been divinely
, ,

or i mmacul ately born but because he was a g reat ph ilosopher

, , ,

one who understood the Law and was fearless in inculcati ng it

among both Genti l e and " ew .

I t is an admi tted fact that there is no new truth no new

,

philosophy but that all questi ons are embod ied in the truth as
,

taught by the v ari ous masters of wi sd om I t must be admi tted .

with equal candor that many of the statements of truth uttered

by J esus requi re i nterpretat ion so as to become intelligent and
,
58 TH E D IVINE L AW MA STERS HIP ,

i fying to the seeker Masterly interpretation is nece

sat s . s sary to

depict the vital S ignificance of thes e teachings .

A n estimate of man s status in the B eyond must be based

’

on the sayings of J esus in re s pect to th e Second Bi rth or the ,

awakening to Soul Consciousness The most important of the

. se

is very plain :
“
Ye must be born again ”
He did not use the
.

admonition
”
“
Ye should be born again
, N or does he ex pre
. ss

the personal desi re

“
I wi sh you to be born again
,
”
He does .

not venture the plea:

“
0 will ye not be born again ? He ”

utters the posit ive and unmi stakable assertion :

“
Ye must be
born again
. Thi s is not to be interpreted as a dogmatic arbi
.
,

trary statement not as an authoritative command from a superior

,

potentate to his subj ects in order to impress them with his right
to dominate I t is to be accepted as the interpretati on by one
.

who taught the Divine Law in its highest aspect and who stated
the condi ti ons under whi ch a certain thing becomes possible .

”
To be born agai n is the only condi ti on under which it is
possible f or man to enter into the Kingdom of Heaven J ust .

as natural bi rth is the onl y meth od permitti ng us to enter the

sense consciousness and life on the physi cal pl ane so is the ,

birth into Soul Consci ousness here and now the only plan
, ,

which makes it possible f or us to enter the soul plane consci ously

and with freedom .

Where and under wh at conditions must the bi rth into oul S

Consciousness take place?
Th is questi on is to be answered by a consideration of the
reason why h uman life Sh ould ever h ave been attracted to the

sense pl ane amid materi al env i ronments The very des i res and
.

motives th at led the soul of man to descend into matter in the

first place and caused his entanglement in physical forms with
,

its conditions expl ain the necessary characterist ics of his t e

,

lease from this envi ronment and the essenti al features of his
ascent i nto a higher pl ane of being .

The soul germ represents the realm of unindiv idualized oul

-
S
60 THE D I VI N E LA W M A S TERS HI P ,

cm dit im s , m th me t h m hm pm ed thrmrgh t he m omsu y

ness . h shonld be exrnessedly err m hns iz ed , h owm , that irm

dit im s of man af ter he h as mnmed a p cm m ality nnd er s mse

at this st age d ad v t hc admm ifim :

“
Ye m st he

hom a nist ”
mnst me
” “
again nn d t o accep th e rnean and

the saur t hing . B y m smp u nim mam d a M can the

inj uncfi on t o accept t he C hrig be t wist ed to m m ely be

t o lay h old of , th e qualiry m lfiv ate the

whicn will h elp
’
to

W m fi y wfi h and to bring fl x sm l ifl o om d m
T o canpaeha fl this and m aooq n is the f nlfilmul of the re m

Th e h w derm nds th at th e s m l spark shall

-‘
now rw erse

and m mngled by sm s rfl des ires so now, thm rgh a pmcess of

very bonds and enslavu nm ts . Th rough the descent of the swl

tery over it N ow, by cm scious , vd unmy eflmt it must regain

.

its supremacy over matter and mat eri al int erv

a ls I t must be .

master of the fles h and its des ires d

and ten encie
s . I n the in

Soul
’
s maturi ng to a personality on the sense plane was gradual
,
 THE DIVINE LAW MASTERS H IP ,
61

and s o l w like manner the releasing of the soul from its

. In
fetters must be gradual and p ainstaking f or its task is to free
, ,

i tself from the false claims of superiority and the subtle dev ices
of sense This demands an untiring patience and an unf ailing
.

faith in the Law .

I t must here be emphasiz ed that the very powers that h ave

been developed through the soul s ex periences on the sense plane
’
,

are to become the means of its release from the bondage to the se

conditi ons The potenci es of the fle

. s h in themselves are not , ,

evil nor are they to be con

, demned They are not to be de .

stroyed nor blotted out of ex i stence Thei r directi on is to be .

merely changed and their tendencie s are to be guided Suprem

,
.

acy must be rev ersed Mastershi p must be exch anged T he

. .

S oul must reg ain its rightful rulership ov er the materi al self ,

and must demand its lawful mastery ov er the dictates of the

personality .

Thi s reversal is to be accomplished through a j udicious

di recting of mental activi ty and a wise guid ance of the physical
creative force s B oth the mind and the physical organism each
.
,

with its varied and mani fold acti vi ties and possi bili ties are ,

adj uncts of the soul and limi ted to th e experi ence s of earth .

Thus the very energies that the soul has developed through
,

its contact with matter powers both mental and physical—be

—
come the avenues and indeed the only channels whereby the
, , ,

soul may accompli sh its toilsome ascent into the realm of Soul

Consci ousness and experience the t e-birth I t descended as an

, .

unconsci ous non indi vidualized soul spark posse

,
-
s s ing only the -
,

incenti ve and the possibility of becoming an individualized ,

Conscious Soul Through contact wi th materi al conditi ons it

.
,

has developed all the faculties mental and physi cal that re , ,

late it to its materi al envi ronment and has attained self con ,
-

sciousness as a personality on the plane of sense and matter .

N ow its ascent to the soul realm is the process of developing

,

the faculty of conscious contact wi th the things that pertain to

62 T HE DIVIN E LA W, S
MA TERSHIP

the sou l realm and of acquiring as much skill in this new

,

sphere of activ i ties as it has already attained in its contact with

all that p art akes of matter I t is the process of developing self

.

consciousness as an Immortal I ndividuality on the pl ane of soul

and divinity .In other words thi s ascent is the becoming of a

,

S
Conscious Individualized oul and finds its culmination in the
,

Re-birth as indicated by J esus in the statement : Ye must be

“

”
born ag ain .

B oth body and mind are merely featu res th at link man to

the earth pl ane N either one possesses the quali ties of a per
.

manent entity A t the transition termed death each , in an un

.
,

individualized state returns to the realm whence it came The

, .

mind was created or called into being by the threefold com

, ,

bination or partnership of body spi rit and the div ine spark
, , ,

much as a corporati on is formed by the associ ati on of three

p a r tn e rs
. T h e u l ti m ate p u rp o se of min d in th e di v ine pla n is to

develop the latent faculti es of the embryonic soul while the ,

body serves as a vehicle and manif estor of both mind and soul .

Development of the soul faculties is through a process of

transmutati on .Thoughts and des ires of the flesh must be
ch anged i nto th ose pertai ni ng to spi ri tuali ty and soul construo

ti on . Th rough thi s transmutati on man is to call his Christos

into being and is to develop the qualities latent within him .

Only th rough such a regenerati on is a reversal of the process

of generat ion accompli sh able Through generation the soul
.

germ takes on materi al thoughts and fleshly desires and tem ,

p o r a ril
,y th e fl esh beco me s su p r em e a nd will
, b e in the ascen d
ency .
—
Regeneration the refinement of the materi al and fleshly
d i
e s re s a d appeti tes
n — the transmutati on of sensual th oughts
and desi res i nto Ch ri sti e qual i ti es gradually builds the oul
, S
and bri ng s it i nto C onsci ous Individuali ty .

From these considerations it is evident th at the method of

,

regenerati on or the reversal of descendenc

, y can be accomp lished ,

under no other than earth conditions Transmutation can take .

 THE D IVIN E L AW MASTER HIP , S 63

place only where there is something to transmute and under ,

conditions wherein there are proper instruments or agents f or , ,

carrying on the work Th us transmutation cannot occur in the

.
,

soul world ; f or it is imm ssible f or anyth ing th at is gross and

admi ts of transmutati on to enter into that realm,

The carnal .

must be refined before being admi tted to the soul sphere Coarse .
,

heavy clogging vibrations must become light pure "Ethereal

, , ,

and rapid before it is possible f or them to reach the soul pl ane

,
.

I n the realm of soul there is no opportuni ty to ch ange or trans

,

mute Without fuel to burn there can be no fire consequently

.
, ,

no heat Lacking the body and its desires there can be no

.
,

The possibility of bi rth into the Soul realm being accom

p lished onl y on earth and am id m ateri al envi ronments h ow are ,

both mercy and j usti ce to be satisfied in regard to those who

have not experienced this ch ange during thei r earth career ?
But one answer is possible The soul is permitted or .
,

rather imm , lled to return from time to time to earth condi

, , ,

tions until it has h ad every opportunity to accompli sh its mis

,

sion. This being the case there remains but one point to con
,

sider — the status of the soul while in the B eyond and the con ,

ditions of its return to earth .

A t the transiti on called death the body di sinteg rates and ,

its atoms return to th ei r origi nal state T he life principle or .

-
,

Spirit being set free from the task temporarily allotted to it

, ,

returns to the realm of spi rit The mind having served as the.
,

governing spirit of both body and soul and having no per ,

manency of its own loses its identity in the great wave of

,

universal mi nd The soul being the only p art of man th at

.
,

possesses the quality of permanency and the possibili ty of in

dividual perfection ascends to the soul plane Unless it has
, .

been corrupted th rough persi stent and will ful wrong doing to
,
-
,

the extent th at its i nherent tendency to attain consci ous i ndivid

uality has been destroyed it retains its original incenti ve to
,
64 THE DIVINE LAW MASTERSHIP ,

perfect itself D uring the earth career th rough whi ch it has

.

j ust passed it has been magnetized or ch arged wi th one

,
“ ”
, ,

thought T he prevail i ng purpose the domi nant and ruling de

.
,

si re of its earth exi stence has been condensed into an i mpetus

, ,

an impe lling di rect ive force an i rresi stible tendency or inclina

, ,

tion . Thi s dominant impul se constitutes the nucleus of its ch ar

acter and determi nes its future
,
I n the soul realm this par .
,

tially evolved nucleus can take on no new th ought or de s ire ,

nei ther can it experi ence g rowth nor ch ange B ecause it has no .

matured consci ousness it suffers nei th er joy nor pain From

,
.

one poi nt of vi ew it is the resul tant in germ form of all p ast

, ,
-
,

experi ence s and as such it bears on its own B ook of Life a

, ,

record of both g ood and ev i l p reviously known and commi tted ,

the di sti ncti ve feature of whi ch is a consci ence th at g rants no

rest nor peace but forms a continual
“ ”
, urg e toward an env i ron
ment th at permits the attai nment of its ideals Since will is .

conditi oned by mi nd on the earth pl ane and by consci ousness on

the soul sphere the soul th at is in thi s p arti ally evolved state
,

in the B eyond has no w i ll of its own other th an the previ ously

,

dominant incentive or impetus th at i mpels it to seek an outlet

, , ,

in order that it may ag ain enter fl esh condi tions and continue
the work that the Divi ne Law forces it to accompli sh .

T he length of the soul s soj ourn in th i s realm is determined

’

by the strength of the impelling force with which it has become

magnetized as a resultant of prev ious incarnations If it is f ar .

adv anced in the process of transmutati on and if its p urpose is a

distinct and well formed convict i on in favor of an ideal and of

-

service to manki nd sufli ciently strong to giv e it a wonderful

,

—
momentum in an earthly di recti on then its stay in the soul ,

Sphere will be short and it will naturally and qui ckly gravitate
,

to such opportuni ty of re b i rth i nto earth condi tions as its own

-
,

magnetic de s i re p redetermi nes .

If it had become conscious of its divine onship while on S

earth the experience called death would enable it to adv ance
,
 THE DIVINE LAW MA ST ER H IP
, S
upward into the realm of souls ; f or the consci ousness evolved
while dwelling in the temple of flesh still remains with it ; and
, ,

citizenship was in
“
after having attained this consci ousne s s its ,

heaven even though the soul was dwelling in the flesh and was
,
”

serving mankind on the earth plane Wh en the Consciousness

.

of S oul and of Divini ty has become th oroughly establi shed it is ,

not necessary on its own account f or such a soul to return to

, ,

the earth pl ane and take upon i tself fle s h ; th ough it may h ave

become so magnetized wi th love f or humanity and with a desi re

to teach manki nd the Divine Law th at it returns voluntarily
,

to its former state to live a life of divine servi ce

,
.

T he philosophy here inculcated is posi tive in its assert ion

that th ere is nei ther mental nor astral plane th rough whi ch the
,

soul may p ass after its departure from the body Consequently .
,

—
there is no realm in the Hereafter none except in the physi cal
—th at admits of a fulfilment of the requi rements of the new
bi rth whi ch is declared essenti al to those who desi re to enter
the Kingd om of Heaven
“ ”
.

A n ex ample taken f rom the materi al pl ane may serve to

illustrate both the mercy and the j usti ce of the Divine Law F or .

the accompli shment of a given obj ect a contractor h as need of

,

the servi ces of a competent workman Defini te arrangements

.

are completed with a certai n person to perfect this work S up .

pose that i nstead of giving his undivided attention to the task

,

accepted by him the arti san di rects his thought and energy
,

enti rely in a diflerent ch annel from th at indi cated in the con

tract — indeed into an avenue enti rely foreign to the contractor s

,
’

—
interest and the specific work outlined f or him is left un
touched . Surely the employer would not be expected to com
pensate the workman f or the services left unf ulfiled although ,

he might be leni ent and give h im another opportunity How .

then can God be expected to rew ard His child ren wi th the
,

benefits of the Divi ne Law unless th ey meet its requi rements

,

The very nature of the Law demands th at man must cul

66 THE DIVINE LAW MA STERSHIP ,

Soul while on the earth plane and in

tiv ate the f aculti es of the

the worksh op th at is equipped with the materi al and the imple

ments necessary f or accomplishing that specific work The

.

earth pl ane is a sch ool wi th j ust such appointments and equip

r se —
ments as are best adapted to its pu po s th at of leading the
soul to Illumi nat i on and Individualized Consci ousness . I n this
sch ool of di scipline and training man must come to an under
,

standing oi th e Div ine Law and to a realizati on th at the li fe of

S in and g odlessness is not the true one Here he must ch ange

.

from an existence centered in self interest to one th at endeavors

-

to focus its attenti on on human and ex alted servi ce Here

.
,

th rough constructive thoughts refined desi re

, s and ennobling

deeds he must right the wrongs both intentional and uncon

, ,

sci ous th at h e h as committed against oth ers ; and must make

,

conscious voluntary eflort to attain Soul Consci ousne

, ss — the ,

S
Illumination of his oul N ot until these things h ave been at
.

tained h as he met the conditions th at make it possible f or him

,

to prove th at he has been re born and so be permi tted

“ -
”

dence in the Kingdom of Heaven ”

.
 THE DIVINE LAW MA STERSHIP ,

is it to be re ar e g d d merely
hi cal standard th at concernsas an et

man s relat i on to man

’
T he p rinciple underlying the state
.

—
ment is in reality a law of the Universe one existing on every
—
plane of manifestati on a law controlling all th ings ,
.

B ut what under p resent considerati on does the Kingdom

“
, ,

of h eaven
”
imply ? Simply thi s : The kingdom of heaven is
,

the d omain of man s own interior resource s ; of his own in

’

herent powers his capaci ties and his capabilities It is the

,
.

kingdom of divine possibilities with which he is endowed I t .

is the creat ive force s and instincts together wi th the latent ,

ability to di rect these into the right ch annels and with proper

appli cati on in h armony wi th the purpose of his creati on

,
.

A nd wh at is it to seek the kingdom of heaven I t is to

unfold to cultivate to develop the powers the cap acities and
, , ,

the cap abiliti es of man s interior kingd om and ex terior op

’

p ortun ities I t is t o expl ore

. h is ow n f ath om l ess realm o f p os

sibilities to investig ate the p rov inces of his own inner re

,

sources and to b ri ng th ese l atent powers to a state of dynami c

,

efi iciency By so doi ng he will realize th at all t hings are within

.

the individual bei ng ready to be made availab le and produc

,

tive.

To be able to apply th ese talents and potenti alities man ,

must search his own within He must explore his inner king .

dom there to di scover the secret of attainment and accomplish

,

ment He must develop the power to do to accomplish and to

.
,

achi eve He must attain self mastery and become profi ci ent in
.
-

the applicati on of the power of thought of l ove and of will , ,

nor dare he neglect opportunities ofiered him in the world of

sense, but he must thoroughl him lf i h fu d
y p pre are se n t e n a

The inner ld possibilities is the kingdom of

lm
rea of unto

heaven elsewhere termed the kingdom of God and His right

,
“

eous ess
n — well named f or it is the d omain of div ine powers ,

and resources wi th which man is endowed b his Cre

y ator How .
 TH E DIV INE LAW MASTER SHIP ,

v
e er, th s i thought must be emphasized —Even though the f acul
ties of this inner sph ere may h ave been developed
and brought

to a state of act ivity it cannot ri ghtly be called the kingdom

“
,

of God and His righteousness unless man s desi res h ave been
” ’

cleansed of personal selfish interests and he has become th or

-

oughly obedi ent to the Will and the P urpose of the Divine Law .

“
Thus seeking the kingdom of heaven is a twofold pro
,
”

cess : O n the one h and it i ncludes development of faculti es and

,

poss ibilities whi ch are l atent w ithin man s being O n the other ’
.

hand it embraces the puri fi cation of man s desi res and motives
,
’
,

to insure th at he will use his unfolding powers only f or such

intentions as are in harmony with the Divine W i ll and Pur
pose T o seek the kingdom of heaven becomes the secret of
.
,

success in life because the dev elopment of h is i nnate resources ,

when actuated by unselfish motives pl aces man in tune with the ,

constructive currents of the universe .

T he obj ect of seek i ng th e kingdom is th at man should

make use of his innate powers and faculties in the aff airs of lif e .

Thi s is the actual motive f or cultivating them Such endeavor .

and development should enable h im to accompli sh and to

achieve making h im p rofici ent in h is undertakings and effi cient

, ,

in service consequently helping him to success in the depart

,

ments of life in whi ch he is interested Thus the d iv i ne decree .

,
“
Seek ye first the ki ngdom of heaven and all th ese things wi ll
” “
be added unto you vi rtually commands : D evelop the powers
,

of your own kingdom both wi thi n and wi th out

,
M ake use of .

them in rendering worthy service; in accompli shing noble ideals ,

”
and in execut ing construct ive p lans .

I t is a part of the d iv ine plan

in the re a lm of his ch oice B ut the .

p ut forth ev ery efi ort

“ ”
to a
p y the p rice and
, the
70 THE DIVINE LAW MA STERSHIP ,

k
see s heavi er the pri ce he must pay Ex cuses are
to efi ect , the .

not acceptable to the receiver at the door of the divine realm .

“
None will be allowed to plead : My parents would not allow
me to do thus and so O r: My children prohibited me from
.

being obedient to the laws governing development ”

Thes e .

-
‘
—
pleas r always indicating inh erent weaknesses are as old as
man They were age ridden and moss grown in the time of
.
- -

J esus and p rompted him to issue the famous edict : “

Unles s
y ou will l eav e F ath er an d M oth er brot her and S i ster son a nd , ,

d aughter you shall in no wise be allowed to enter the kingdom

,

”
of heaven This clearly indicates th at slavery or bondage is
.

wholly incompatible wi th the possibility of awakening the divine

potenti ali ties within Man must be wi lling to pay the price and
.

th i s clearly indi cates that if the study and practi ce f or the ac

complishment of certai n ideals are prohibited or interfered with

at one pl ace then man must seek anoth er wh ere he is free to

,

act according to the di ctates of h is consci ence i rrespective of ,

those who would i nterfere wi th him .

T he heavi er the investment of time money and sacrifi ce ,

demanded of us the greater the joy of possession The more

, .

liberally we are willing to pay the more intrinsic is the value ,

of th at whi ch we receive in return Superi or quality is generally

.
,

nay almost universally associ ated wi th greater expendi ture in

, ,

the realm of ach i evement The student who studies the greater
.

number of hours usually learns most The neophyte who prae .

tices fai thfully grows most rapidly The Law of Compensati on .

and fai r exch ange must be respected in every phase of life A .

cheaply won succe s s is frequently no succe

, s s at all .

F ailure to meet the demands of the Law of Compensation ,

or an excuse f or not doing so accounts f or indiv idual defeats

,

and di scouragements .

Every individual is placed in the condition or in the posi

tion whi ch he at p resent occupies because f or the time being , , ,

he belongs there not h aving ri sen abov e his pre

, s ent state The .
 THE DIVINE LAW MA STERSHIP ,
71

longing f or hing better something higher is a certain in

somet , ,

dication that he has the power wi thin himself to rise t o a higher

plane of action to become free from th at which is undesirable
,

and to attain th at whi ch he desi res provi ded he is willi ng to

, ,

make the necessary sacrifi ce s and pay the p ri ce req ui red

,
.

Right here is where many make a great mistake They .

believe th at others retard their advancement checking and ,

thwarting th ei r pl ans If thi s is actually true then it uncon

.
,

tradictably proves th at they are the Sl aves of and in bondage to ,

the persons who are able to th us stand between them and

succcess and it further i mpli es th at until they obtain thei r
,

freedom they are totally unworthy of triumph i rrespective of

, ,

who it may be that is thei r stumbli ng block .

Likewi se many oth ers bel ieve th at the secret of ri sing to

,

better conditions rests with someone else; th at someone some -

outside power or infl uence or person — in some arbitrary external ,

way is responsi ble f or l i fti ng him to a better stati on in life

, .

They continue looking outside of themselves f or means of ad

vancement Their dependence is on influenti al fri end s or rela
.

”
tives or a pull with politi cal facti ons and if these are w ant ,

ing they despai r of advancement

, Th i s erroneous belief hold s
.

multitudes in ch eck making of th em slaves to condi tions and

,

to ci rcumstances whi ch th ey could readily overcome if they

would but master and obey the Law .

Admi ttedly it is true th at no man can live unto himself ,

nor is any man sufficient unto hi mself I t is equally a trui sm.

th at we are vi rtually dependent on one another ; but it is al so

an undeniable fact th at in so f ar as the d evelopment of in
,

terior resources and innate possibili ti es are concerned no one ,

can permanently h old in check an i nd i vidual who is determined

to develop all his potenti al i ties T he only one who can ma

.

terially retard growth in thi s respect is the individual hi mself .

If any other can do it then admittedly he is a slave to th at

,

other .
72 THE DIVINE LAW MASTERSHIP ,

When man once realizes that he possesses the p ow ers ,

forces and creative faculties of Him who created man in H is

own image and th at he is privileged to use these inh eri t an ces
,

in such ch annels as he ch ooses nay more th at he is command ed

, , ,

by the Divine Fi at to do so i rrespective of the opini on s an d

,

command s of friends or foes he will seek to comp rehen d t h e

,

laws of growth and of service and w ill endeavor to g ain acm s

,

to his own kingdom of heaven

“ ”
He will then become mas ter
.

of h is own interi or creat ive agenci es so th at he may di rect t h em

in ch annels of worthy achievements and true usefulness T o be .

thus convinced of thi s realm of resources wi th i n oneself and to ,

rely on this rath er th an on outs ide i nfl uences is to obey the ,

—
law the foundati on of success
, .

The one who desi res to free himself from certain obj ection
able conditi ons and wi shes to obtain what is more acceptable ,

Should determine whether he is qualified f or the posi tion he

seeks to attain If he is not he must at once commence to fi t
.
,

himself f or it I n th is eff ort others may be of great service in

.
,

guiding him and in encouraging him and may show h im the ,

way However others cannot travel the path of preparation

.
,

and of equipment f or him They are not permitted to bear the

.

cross of self deni al and of self di scipline f or him

-
The in -
.

dividual alone must do th at or he can never conquer , .

T o seek fi rst the kingdom of heaven

“ ”
signifi es th at it is ,

primarily necessary to l abor f or the attainment of O neness and

Harmony wi thi n the self T he individual must establ ish peace
,
.

in h is own h ousehold his own thoughts desi res purposes and

,
-
, ,

motives N othing can be accompli shed as long as the carnal

.

desires are toward one thing the mind toward another and the
, ,

soul t oward still anoth er M any a man fancies th at he wants

.

a certain thi ng above all oth ers but if his nature is subjected , ,

to a careful analysi s he find s th at in reali ty his purpose is not

,

certai n his convi cti ons being at cross currents with one another
, ,

while his desi res and flitting fancies are legion The man that .
 T HE D IV INE LA W, MASTER SHIP 73

accom plishes must extract the Vitality from his multitudinous

,

wishes and fanciful dreams He must transmute thes e and con

.

centrate and condense them into one supreme d esire His entire .

nature must agree upon one fix ed purpose and he must be ac ,

tuated by one settled conv iction .

This process of unifying and harmoniz ing the desires of

one s own nature may require time and eflort Even after thi s
’
.

is accomplished the indivi dual cannot step immedi ately from

,

the old condi ti on into the new Without grumbling and with .

out bitterness or self p ity he must continue h is duty in the

-
,

conditi on in whi ch he is placed He must render ev en better .

and more p atient servi ce in his present positi on wi th the assur ,

ance th at as soon as he has fitted himself f or better service he

, ,

will be f ree from th at wh ich is unsatisfactory and be enabled

to secure th at whi ch is more to his liking .

The desi re f or a better positi on in life must prompt a man

to make every effort to prepare h imself f or it All the energi es .
,

thoughts and interests must be steadily and fai thfully bent ,

toward the accompli shment of the obj ect in view His mental .

pictures his imaginings must be occupied with the newly form

, ,

ed purpose and thi s must become part and parcel of h is men

“ ”
,

tal fabri c and be woven into the very fibre of his nature
,
.

Even casual listless dreamy fanciful pictures of hi mself

, , ,

in the desi red positi on may be of some slight avail ; but he

should und rstand th at h s thought kingdom
e i — “
the kingdom of
heaven within his own being of his own interior resources and
”
,

—
manifold powers is in very truth the Center of C ausation ,

a Th rone of P ower He should comprehend th at psychologi cal

.

principles and divine laws underli e and control the activ ities
and the movements of Will P ower and Thought Force He must .

realize th at an unders tanding of th ese laws and principles will

enable him consciously to di rect the energies and the faculti es

of his bei ng i nto such channel s of accomplishments and attain

ment as he most desi res .

74 THE DIVINE LAW MA STER SHI P ,

A t th i spoint the individual is most dependent upon others

,

and requi res the help and the guid ance of those who understand

the laws and the p rinciples of tri umphant accompli shment O th .

ers cannot do th e work f or him; but th ey can tea ch him the L aws

of Life and i nterp ret to h im the p rinciples of self mastery

- .

They can guide and encourage and guard him in the self
i
tra n in g n lf —
a d the se di scipline th at are essenti al to enable him

to seek and to find his own ki ngdom .

I t is here where man most often fails He is not willing .

to pay the pri ce of attainment and unwilling to seek the help

,

he most needs He fails tocomply with the Law of Compensa

.

tion and fai r exch ange .

When man rightly understands the principle of compensa

t ion and the pri ce of attai nment he will go about his d aily ,

tasks in a diflerent Spi rit and a more orderly manner All his .

acti ons his undertaki ngs and his pl ans, will come to be g auged
,

by the law of equal exch ange He wi ll neither do th at which

.

has power to weaken nor leave undone th at which tends to

,

strengthen He wi ll establi sh in his nature scrupulous care in

.

respect to the sin of omi ssi on The Law of Compensati on

.

teach es us th at the sins of omi ssi on are as gri evous as th ose of

commi ssi on and th at each has a di rect influence on the in
,

dividual .

The Law of Compensation or the price of knowledge finds

, ,

fundamental illustration in the condition of a new birth Tran .

sition from one state of exi stence to anoth er is attended by pain .

This is true i rrespective of the nature of the birth whether it

, ,

be i nto new ex periences of soul or into new planes of ex istence

or new env i ronments .

I n the case under iderati on wherein the individual is

cons ,

endeavoring to fit hi mself f or more desi rable servi ce th ere is ,

the p ain of anxiety and mistrust in thei r v ari ed aspects He .

l acks confidence lest the undertaking may prove unsuccessful ,

fears of wh at others may think sh rinks from this that and , ,

76 T HE DIVINE LA W, MASTER SHIP

i g accuracy of the operati on of the law in all departments

err n

of l i fe he will realize th at even self preservati on self promoti on

,
-
,
-

and self h appiness are und eni ably d epend ent upon his meeting
-

the requirements of the law A man to possess fri ends must

.
, ,

Show h imself friendly He who gives to others no kindly tokens

.

of reg ard receives none from others

, Many a one now hunger .

ing f or love attenti on and symp athy f rom oth ers after awaken
, ,

ing to the necessity of givi ng these afi ections to another will ,

find his own life enri ch ed by the reactionary i nfluences of his

generous heart .

Many express the desi re to receive instruct ions and train

ing but with the plea th at th ey cannot meet the expense I t is
,
.

“ ”
the old story I cannot afi ord it Experience teaches us .

th at the maj ori ty of these spend large sums f or expensive cloth

ing unelev ating pleasures and self enj oyment
, ,
They are men -
.

tal begg ars They are willing to pay f or the ornaments of per
.

son and the sati sf acti on of the physical but f or the spi ri tual ,

food requi red by the mind they plead poverty ,

.

A certain publishing house has been making experiments

during the past four years T he obj ect was to learn wh at would
.

be the i nfluence on the i ndividual by the sacri fi ce of materi al

, ,

affai rs f or sp i ritual benefi ts .

The plan was suggested by the fact th at many of its cus

tomers wanted all new books p rinted on expensive p aper and
bound in leather H aving th i s in mind the house prepared a
.

select l i st of names and oflered a deLux e edi ti on of books as ,

issued if they the ones addressed would contribute a given

, ,

amount toward publ i cat i on expense s .

A certain number qui ckly responded while others wrote ,

“ ”
th at they could not aff ord it but wanted copi es of the books
in cheaper ed i tion T he h ouse deeply app reci ated the ord er f or
.

less expensi ve cop i es but desi red to keep a careful

“
fortunes and misfortunes of those who
”

pensive copies as well as of th ose who could

,
 THE I I
D V NE LAW MASTERSHIP
,
77

The result has h w h h

s o n t at t ose who sacrifi ced who would ,

not be sati sfi ed wi th anything but the v ery best were successful ,

in thei r vari ous lines of endeavor wh ile those who were satis
,

fied with less th an the very best made no perceptible g ain eith er
,

in business or personal advancement .

Wh at was the reason ? What is the underlying pri nciple

involved A t first th i s was puzzling but th rough careful in
v estigation it became app arent th at those who would not be

denied who demanded the very best to be h ad by that very

, ,

attitude and the willingness to sacrifi ce as was necessary there ,

by raised their mental attitude and vibrations to th at standard ,

and thi s manifested in th ei r personali ty and attracted to th em

the best .

O n the contrary those who compromi sed with th ei r better

,

nature and accepted less th an the best thereby lowered th ei r

,

v i brations to th at degree and also manifested it outw ardly

th rough th ei r personal i ty and repelled success
, .

The person si ncerely seeking to attain the h i ghest is not ,

“
actuated by the thought : I cannot afi ord it but by the ques
,

ti on : Can I afiord to do without it When one s ambi tion ’

“ ”
reaches the sti cki ng place such as the convi cti on th at nothing

but the best w i ll do then one surely finds a way to secure the
,

help needed Man always finds some way to obtain the things
.

he truly desi res .

Growth on all planes always begins with one s efi ort—not ’

in the energy expended by some one else to hel us but in our

p ,

own endeavor to et th at wh i ch we consider essenti al to the ac

g
complishment of our obj ect . O ur own personal individual
ef fort to get wh at we must hav e becomes the medium f or the
,

of the latent strength wi thin us and of awakening the

the Law of Exchange when be

money or extra clothing
aborer is
78 THE D I VIN E LAW MA TERSHIP , S
worthy of his hire even in the
healing and teaching field of .

The Div ine Law is not unj ust in its demands The human .

being who upholds the Divine Law in his teachings and in h is

rel ation wi th others is not unf ai r nor can h e be consid ered ,

severe or cruel He is merely exacting of others that they liv e

.

“ ”
above the pl ane of parasites and spi ritual beggars and th i s
, ,

he does f or the good of those whom he would serve .

T o emphasize respect f or the Law of Compensati on need

not induce us to wi thhold a neighborly spi ri t nor deny kin dly ,

acts . I t merely indicates th at in order to enj oy pleasures and

,

good fellowship one must think and live in th at spirit T o be

-
, .

the recipi ent of tokens of regard one must also be the giver , .

To receive h onest and j ust treatment in business rel ations one ,

must render such servi ce to others and if it is our wi sh to attain ,

the highest we must be willing to exch ange f or it that which

is of equal value .

— —
The person accepting anything even a gift is held ac
countable f or it by the Law and th rough some means at some

time to some one he w

, ,

, ill be forced to give equal value in ex

,

ch ange I f he refuses to do th i s consciously and willingly the

.
,

law demands th at he must make the p ayment finally and with

compound i nterest .

The operation of this law is with unerring impersonal and

impartial accuracy We do pay f or all we receive wheth er it be
.
,

consciously and deliberately or g rudgi ngly and unwillingly

, .

The losses and inj uries and mi sfortunes and rebufi s of daily
life are often to be accounted f or by this demand of the law .

How much h appier and successful life would be if we could

bring ourselves to a plane of a willing compli ance wi th natures ’

p rinciple of Equality and Equilibrium We so frequently .

ch eapen our ch aracter by an attitude of mind th at savors of

“ ”
bargain h unting
-
T he highest pri ce generally indicates best
.
, ,

quality ; and best quality is in the end the most certai n and
, ,

the wi sest economy Nothing here said is to indicate to anyone

.
 THE DIVIN E LAW MA TER S HI P, S 79

that we should lull our reason to l p by a false modes ty

s ee or
deluded sense of busines s dealings and allow ourselves to be

Instead of always thinking ourselves as buying and

Spending why not hold the superi or atti tude of mind and see
”
,

ourselves as maki n g wise and necessary investments which

“ ”

promi se profitable returns in the d ays to comeP

Vi ctory is only f or those who recognized the laws of suc
cess f or all who pay the pri ce of success f or all who willingly
, ,

do their full duty both to themselves and to others The secret

, .

o good fortune is found in the stand ard of self reli ance and
f - -

self mastery
-
T o seek and to find the kingdom of heaven to
.
,

make wi se and d i screet use of the subtle creative forces of a

well trai ned mind an aw akened soul and an ennobled heart
-
, ,

is to pay the pri ce of em cient servi ce and thi s in every worthy

, ,

realm of life assures success

, .
 Higher O ccultism
Higher occulti sm wi th,
its spiritual initi ation is ,

thi ng erratic and i rrati onal . Initiation signifies the establish

ment of an equilibrium between body and soul . I t means a well

roun ed d development of man s ’

mind
- —
four fold nature body , ,

spi rit and soul We have knowledge of th ose who deny exi st
.

ence of the body and the materi al but who daily live to glutton
,

—
ize and fill thei r pockets with money both highly material
agents . These mortals fi lled with moral fi lth which is varnish
, ,

ed over by a smug, fallacious faith , we do not attem m, nor h0pe

to h We are laboring only f or the many rational reas on
reac .
,

able seekers who are willing to listen to and obey reason , .

 What constitutes fai thfulnes s
T o whom should we be faithful ?

All D ivine Laws center around one Being one Supreme ,

—
Reality th at is God or the I nfinite the Creator of man and
, , ,
-

all that exi sts Man may di savow the Fatherhood of God may
.
,

profes s himself agnostic to religion and may deny th at there is

,

an Infi ni te reali ty back of all th at is ; yet as f ar as an im ,

pelling Law is concerned it is immaterial wh at he believes

, .

Denial and di sbelief on the part of man will in no wise afiect

the truth Regardles s of man s atti tude of mind there always
.
’
,

was and ever will be a Supreme Reality call this what we will
, , ,
.

There is an operating law governing every dep artment of

N ature Whether we accept the tenet that there is also a Per
.

feet B eing or Supreme Reali ty behind the operation of this Law

, ,

or deny it True it is that men continue to come and go and

.
,

the seasons never fail nor does the earth cease in its rev oluti on .

We term the laws operating in the various departments of

man s nature the D iv ine L aws because they are absolute
’ “ ”
,

unch angeable imp arti al impersonal and nev er failing

, , Thei r -
.

conditions are absolute in the case of e very one of a milli on

men and are in various degrees of analogy on all plane

, s of ,

manif estation .

O ne oth er b asic fact is to be admi tted namely : That man

,

is the h igh est work of creation He is not the perfect creati on

.
,

but because he is endowed wi th creat ive powers ; he is enabled ,

82 I I
T HE D V N E LA W, MASTERSHIP

on his plane of bei ng and in accordance with his stage of de

v elopment to operate and to manifest by means of the same
,

d ivine l aws by whi ch the Infinite funct i ons Thi s fact oflers .

us the key to all exi stence .

What then constitutes fai thfulness ? I n answer briefly it

, , ,

may be sai d th at fai thfulness indi cates being true to the laws
whereby man unfolds and express the D iv ine Image in whi ch
he is created .

T o whom or to what should man be f ai thful ? Should it

be to his C reator to his fellow being to the one showing him
,
-
,

the way or to h imself ? The answer to thi s quest i on is to be

,

found in the d i sposition one makes of another query to whom ,

is G od faithful ? Ultimately consi dered God is faithful to

,

Himself N or is th is to be thought of as a selfish ideal ; f or

.

to be f ai th ful to H i mself assures His faithfulness to all creati on .

M an created in th e image of the Father may be like Him

, ,

in all respects f or he h as been given the power over himself and

,

all th ings beneath him

“
A n old philosopher said :
. Govern
thyself then th ou mayest govern th y mate finally a kingdom
”
, , .

This clearly ind i cates th at the first duty is to ourself though ,

thi s must be p erformed construct i vely I t follows as a natural

.

sequence th at i f the F ather

,
— th e Sup reme C reator is f ai thful
, , ,

fi rst of all to Himself and to His own laws then man created , ,

in His likeness sati sfie s the h ighest ideal by being faithful fi rst
,

of all to himself and to the l aws of his being .

I t must be recognized th at thi s is not a doctrine of selfish

ness . If man is truly f aithful to himself if he unfolds and ,

expresses the divi ne image in wh ich he is created it foll ows a ,

a necessary result th at he will th ereby be fai thf ul to his Cres t

and to h is fellow men Thi s truth is well ex p ressed by

-
.

T o th ine own self be true; ar

I t follows, as the nigh t the de
ThouCanst not then be false
84 THE D IVINE LAW MASTERS H IP ,

p macy of power of the lower attributes of his nature he

su re ,

becomes thei r sl ave instead of thei r master .

T o man was given dominion over all things over his own ,

conditi ons and envi ronments both physi cal and spiri tual
, as ,

also over th e creatures of the earth Indeed in large measure

.
, ,

over the invi sible forces of nature M an has f or countles s

.
,

centuri es p ast abused h is privil eges until now he is a sl ave even

to his own p assi ons and desires Before he is again entitled or

.

qualified to employ his governing power over ex ternal aflairs

and condi ti ons he must fi rst become a wise and firm ruler over
,

his own desi res tendencies and incli nati ons

,
All power of .

rulership is potenti ally wi thin hi mself but he must prove h is ,

mastership He must show th at the highest the best within his

.
,

own nature mai ntains its authority over the lower and the in
,

f erior He must grant the spi ritual quali ties of his own super
.

iority over the less noble tendencies of the limited personal self .

When man has established the supremacy of h is better nature

over the lesser he h as earned both the right and the abili ty to
,

become master over ci rcumstances This he can accomplish .

only th rough careful attent i on to the Law of Fai thfulness and ,

to the requi red obedience to th ose who can instruct him and
show him th e way .

B ondage to the lower self begins in ignorance concerning

the l aws of man s being However as all men with rare ex
’
.
, ,

ceptions are born in ignorance of p racti cally every mental phy

, ,

sical and spiri tual law it is not strange that the multi tudes
,

are fi rst of all slaves to themselves and finally to oth ers

, , .

Enslavement with in one s self is the resul t of

’

the di ctates and the warnings of one s better 11

’

method f or the repla

a rati onal reversal of the conditi ons ex isting This is a two .

p rocess : Fi rst knowledge must replace

, Set
the l aws comp reh ended must be fai thfully c
f

trifl e or a principle thi s sou nds sin)ple a

,
 THE DIVINE LAW MASTERSHIP ,
8S

re qui re much discipline g reat p atience and Herculean eflort on , ,

man s p art to establi sh and let rei gn in his nature understand

’
,

ing concerning the Divine Law and willing obed i ence thereto ,
.

There is a hopeful side to every conditi on T he man who .

feels himself enslaved to undesi rable environments and to de

grading tendenci es sh ould find in th i s very fact a basi s f or
,

courage and strength He must recogni ze th at he rep resents the

.

h ighest form of creation ; and th at the i denti cal power th rough

which the unsatisfactory conditions h ave been created with i n ,

because of ignorance of the Law and di sobedience thereto is ,

equally effi ci ent through appl i ed knowledge of the Law and

,

obedience to create altogether desi rable conditi ons

, T he con .

viction and the assurance of thi s fact must become establ i sh ed

in his consciousness He must call a h alt ; must beg in life

.

anew ; must acquaint himself wi th the l aws of th ought and the

powerful eflect of thought v ibrati ons in one s li fe He must ’

.

become conversant with the di fference between active construc ,

tive posi tive heal thful upbui ld i ng th ought and p assi ve neg a
, , , , ,

tive destructive diseased and di si ntegrati ng types of mental

, ,

atti tudes .

A s he begins to comp rehend th ese l aws he must apply ,

them to h is needs and live th em F aith f ulness commences in .

one s own th ought kingdom However the work must not end
’
-
.
,

there T he Law of f aith fulness functi ons from wi th i n outward

.
, ,

from the center toward the ci rcumference What a person .

habitually admits in h is own th ought realm is certain to work ,

its way out and manifest i tself in the personali ty I n due time .
,

ot hers accept h im f or wh at he inw ardly admi ts h i mself to be .

C ontinually though possibly unconsci ously to dwell in a

, ,

th ought atmosphere of fai lure poverty li mi tati on and illness , , ,

al l negative d i sintegrati ng v i brati ons is to mani fest these very ,

,

conditi ons in one s atti tude and to i nfl uence oth ers to esti mate
’

cord ingl
~

y
.

lS t here be parti cul arly emphasized th at mere thought

86 THE DIVINE LAW MASTERSHIP ,

i d
att tu e, potent as this is in and of itself is by no means suf
, ,

ficient f or establ i shing desi rabl e conditi ons in one s l i fe Thought

’
.

must be d i rected toward di scovering the truth concerni ng the

state one recogni zes as undesi rable —the unraveling of the ,

cause f or the undesi rable envi ronments then eflort is essenti al ,

in removing the cause I n every case it wi ll be found th at the

.

d i fficulty is largely due to i gnorance of and disobedience to , ,

some aspect of the Law of one s person — in oth er words un

’
, ,

fai thfulness to one s h igher self Likewise the remedy will be

’
.
,

found in an understanding of the Divine Law and the appli ca

ti on of construct ive p ri ncipl es .

Only by obed i ence to the dictates of the divi ne law in its

vari ous aspects can man unfold and exp ress the d i vi ne Image
,

in which he was created I t is possi ble to vi olate the law of

.

fai thfulness in respect to h ealth by the bel i ef that man may do

as he pleases indulge in such habi ts as he desi res yet mai ntai n
, ,

a state of health prov i ded be cont i nually hold s the th ough t that
,

he wi ll remain healthy Thi s doctrine is not merely a mi staken

.

one it is destructive and l eads many astray

, , Mental influences .
,

i deal though they may be can never displace proper food fresh , ,

air physi cal exerci se and natural habi ts of life

, Emphasis .

should be placed on natural living and rational habits that grow

t of correct thought and an understanding of N at ure 5 Laws
’
.

Also there is danger and grievous error concerning the law

,

of fai thfulness in respect to recei v i ng help th rough others It .

is very easy to mi splace the emph asis concerning the power of

concentrati on in attracting benefits to one s self A n i nd i v i dual
’
.

may in many i nstances th rough i ntensely d i rected concentra

, ,

ti on att ract to hi mself success to his own ultimate h arm G reat

, , .

consid eration should be giv en to the importance of rend ering ser

v ice f or that which one receives ; just and honest returns f or all
that comes to one The only honorable way of attracting money
.

or f riends or f avors or success to one s self is to cult iv ate the

’

ability to render such serv ice as deserv es money, f riends, f avors

and success .
 THE DIVINE LAW MASTERSHIP ,

T he pernici ous pri nciple of receiving someth ing f or noth

ing is one that creeps upon us unawares and in many subtle
forms and should be guarded ag ainst at every possible turn
,
.

N owhere is th i s more prominent th an in thoseseeking enlighten

ment along spi ri tual li nes Truth admitt edly is free S o is
.
, ,
.

electri ci ty . B ut it is almost i ncomprehensi bly exp ensi ve to os

tablish p ower houses buy eng i nes and dynamos pl ant poles and
-
, ,

carry the lines from pl ant to h ouse to say noth ing of the cost
,

of maintenance Correctly Speaking there is no di fference be

.
,

tween electri city and the w i sd om th at saves Truth is free j ust

.
,

as electri ci ty may be had by anyone but those who are actually

,

prepared to lead the bli nd to l ight are such as had to pass

th rough l ong and ted i ous years of trai ni ng were forced to d evote,

thei r ti me and attenti on to the sp i ritual pl ane of bei ng while ,

thei r fellow men were l aying up stores of ri ches and enj oyi ng
themselves immensely N or does it end here
. These trai ned .

ones must live and strange as it may seem the seekers expect
, ,

them to be d omi ci led in envi ronments fi tting f or Ki ngs and

" uee ns . M oreov er they ,l ook f or th ei r l essons in the most per

f ect form and expect them w i thout remunerati on

, .

T he desi re to recei ve somethi ng f or noth i ng or the attempt

to avoid maki ng full and h onest returns f or wh at is received is ,

well ni gh universal among self styled seekers f or truth I t is

-
.

one of the most p rev alent means of v i ol ati ng the Law of F ai th

fulness and instead of elevating such to the spiri tual planes ,

makes of them Sp i ritual beggars w ith the mark of such stamped

plai nly upon thei r features .

Wh en man has been conv inced that vi olation of the Law

in thi s respect must be met by the i nev i table harmful reacti on
’

ary i nfluence of the deed upon the d oer h i mself he w i ll th rough , ,

sheer self p rotect i on be led to honor the Law of C ompensati on

-
, .

Th i s pri nciple is now beg i nni ng to be understood in the busi

ness world as the only safe pol i cy T o handle inferi or good s
.

and demand f or them the p ri ce of superi or g rades ma lead to a

y ,
88 THE D IVINE LAW MA STERS HI P ,

tw porary profit ; but, in due season, the Equaliz ing Law ex act s
an adj ustment on the part of him who has employed such re
prehensible methods of busines s .

Economic conditi ons to d ay are based on the principle of

j ust and fair profit I t is right f or the rich as well as the poor
.
,

to receive a fai r ex ce
ss Both rich and poor are under the iden
.

tical Law and each must render account f or his own deeds and ,

f or his personal thought attitude toward the Law The man .

with f ew possessions makes a serious mistake in envying the

millionai re He th us further beggars himself He should not
. .

desi re to abstract from the person of many interests nor wish ,

him less alth ough he may in perfect j ustice wi sh more f or

, ,

himself This he must do however wi th out envying others

.
, , ,

and wi th the de s ire to increase his own earning or inventive

A man may consider himself worth five dollars a day; but

condi tions are such th at he is forced to labor f or a fifth of th at

amount If he is h ampered by the sense of being superior to

“
.
,

his job he shi rks his duty and refuses to do his be

, s t He is .

defeating his own interests D uty to himself and the Law of

.

Faithfulness demands that he shall always do h is bes t The .

Equaliz ing Law of nature sees to it that he wi ll ultimately re ,

ceive j ust recompense f or his honorableness .

Faithfulness whether to person or duty never goes un

, ,

rewarded T o evade responsibili ties to render careless shift

.
, ,

less indiflerent service because a man thinks he deserves more

, ,

is only to bi nd the self to the very cond it ion he seeks to avoid .

He who believes himself enslaved or retarded by another only ,

wastes his own energy by concerning himself about the one who ,

he feels is taking advantage of him

, The Law of Absolute .

J usti ce in its impersonal imparti al functioning will work out

, , ,

the problem T he workman i rrespective of his field of l abor

.
, ,

need concern hi mself only wi th the requi si tes of faithfulness on

“
his own p art Wh at is that to thee? Follow thou me de
.
”
,
 THE DIVINE LAW MASTERSH I P , 89

l
c ares the Law of one s
’
B eing . T o follow thi s Law one must
be true, th ough anoth er may do j ust the Opposi te .

All that has thus f ar been said does not imply th at a man
of superi or abil i ty should conti nue in a positi on which a less
,

qual i fied man is able to fill nor is he bound to serve any man
,

who does not appreci ate his servi ces He is always free to seek .

some vocation more remunerati ve I n wh atever field of endeavor

.

he is engaged he should render the best service of whi ch he is

,

cap able i rrespective of the terms of employment

,
.

Freedom from undesi rable conditions in any department of

life begins in thought but must end in action O ne must ch ange
, .

his mental att i tude his desires and his ideals and must con
, ,

vince h imself th at he is made in the image of the Creator He .

has wi thin his own being the resources and the powers to make
of h imself wh at he wi shes to be and he h as the possibility , ,

despi te all obstacles to become to achieve and to accomplish

, , .

T o be convinced of these facts is not suffici ent I t is merely the .

—
begi nning the found ation p rinciple I t is necessary f or one
, .

to work in h armony with the convi cti on ; to p repare himself f or

serv i ce to be tr e to h is own manh ood in every task and cl aim
, u
of life and to obey the Divi ne Law in its vari ous demands
, .

When a man has assured himself of his di vine heritage he ,

will probably comprehend the fact th at to accompli sh his ideals ,

requi res not only eflort but money as well F or its better posi .

tions the world demands p rep ared men ; —men qualified by

,

careful systemat i c training fortified with practical knowledge

, ,

and mature experi ence A man so equipped may ask his price
.

in return f or servi ce rendered Poverty however is in reality

.
, ,

no h andi cap to the man of determi ned w i ll Many a lad h as .

worked his way th rough college and has come forth the stronger
f or having been th rown on his own resource s and the sacrifices

demanded of him Th rough efi ort one gains strength and the

'

incentive to make still greater eflort Thi s in turn res ults in .

the energy wh i ch p asses on to succe s s .

90 THE DIVINE LAW MASTERS H IP ,

T he error into whi ch most f ll who are dependent

h
of t ose a ,

on themselves is to expect others to give them wh at th ey need ;

,

or they hope to recei ve much f or a l i ttl e eflort on thei r p art or ,

that the payment may be deferred Thi s attitude cheapens the

.

mental ity and the vibrations betray the vi ctim of these delusions
,
.

T he ideal to whi ch man should train himself is the ability to

serv e in ord er that he may earn what he r equi es —
rto give ,
that

he may be deserv ing f what he desires o .

This mental attitude frees him from ensl av ing condi tions,
sets into moti on laws th at attract to h im opportun ities f or ser
vi ce and places him in harmony wi th the Divine Law of the
,

universe I t confers upon h im the inner sense of superi ori ty

.

over ci rcumstances, because it puts him in touch wi th his

own manhood Such a genuine sense of manh ood and self

.

respect manifests i tself in his personality , and wins the respect

and the confidence of those who are not onl y in need of servi ce,

such as he can render, but wh o are in a p ositi on to make satis

factory returns f or his time .

He who k
see s to establi sh condit ions of mastership and

true faithfulness must learn to look f or the good in all things ,

and to turn seeming adversi ty to good account Eflorts th at .

appear as f ai lures must be accepted as stepping stone s to suc

cess . If he fail s to attain a certain someth ing f or whi ch he

labored it is well f or him to conclude th at f or some reason un
,

known the attainment of his desi re would not have been to his
,

advantage T he experi ence of the effort and endeavor will be

.

worth more th an success would h ave been .

O ne dependent upon himself wi ll do well to look upon his

condi ti on as a p rivilege rath er than a hindrance If he wi ll .

identi fy himself h armoniously wi th the Law of F aithf uln

endeavor the while to unfold and exp ress the spi rit of th at

governing his being ; cultivate thoughts and desires in

ance w i th his own better self then this att i tude of min
,

give him the consciousness of freedom This spirit of f r .

92 THE DIV IN E LA W, S
MAS TER HIP

Let us i
cont nua lly endeavor to unfold and ex press the

D iv ine Law of our own being

. Let us be faith ful to the Ideal

to p to any phase of paras itism or vampirism and to so

stoo ,

live as becometh men and women fashioned after the l ikeness

of the I nfinite C reator whose laws we are but beginning to
 Ev il an d its O rigin
All things were made by Him ; and wi thout Him was not
anything made th at was made .

This statement one of the most pos itive in the scriptures

, ,

has been accepted by many as conclusive ev idence th at there is

no such thing as evil Those who believe in its non exi stence
.
-

reason th us : Since God created all things and He being good , , ,

can create nothing bu t good it follows th at there can be no

,

such thing as evil ; consequently th at whi ch appears to be evil

,

is nothing more th an an illusion of sense .

Admittedly God being all good all loving and all wise
, , , ,

—
did not indeed could not Himself create evil as such There
, .

fore in so f ar as He and His works are concerned it is correct

, ,

to say th at th ere is no evil .

All things were created good This we do not deny B ut . .

man having inventive ability and the freedom of choice uses

, ,

agents otherwi se good f or non good purposes

,
He abuses the
-
.

good and constructive and so makes them evil Even then

, .
,

these agents powers forces and p assi ons are not in th emselve
, , s

ev il but the application that he mak es of them produces ev il or

, ,

T wofundamental factors enter into man s creation and ’

,

each of th ese must receive its full share of attention in solv ing

s th at have arisen th rough his birth on the earth

the di fficulti e

plane .

F irst is the fact th at man is endowed wi th divine powers

94 THE D IVINE LAW MASTERSHIP ,

and possibiliti es This is indicated in the scriptural record

.

So God created man in his own i mage in the image o f

“
thus : ,

God created be h im ; and breath ed i nto his nostril s t h e

breath of life ”
. i —
T o be made n God s imag e after His lik e
’

—
ness s ignifies to be blessed wi th all the faculti es and creat i v e
powers that God himself possesses I n thi s sense is man an .

epi tome of the Creator He is like the Father in all things

.
,

except th at the powers possessed by man are limited in deg ree

and restricted in territory .

The second factor is the i nheritance of free will and th e -

consequent individual responsibli ty Although this is given

.

second pl ace in the order of p resentati on the ch aracteri sti c of ,

man s free will can by no means be reg arded as secondary in

’
-

importance T he fact of his being made in the divine image con

.
, ,

stitutes one p art n t e two fold p urpose of man s creati on and

’
i h -
,

of his being h onored wi th p ower of choi ce and deci sion of his ,

being invested wi th individual responsibility in regard to his

own thoughts desi res and acts and the recipi ent of the divine
, ,

decree: “
Ch oose ye wh om ye will serve This constitutes the
”
.

other p art in the p urpose of his creation A s each p art is of .

equal importance in man s nature so is each of these quali ti es

’
,

essenti al in ord er th at he may realize h is div i ne p ossibilit ies .

I n these two branches or features of truth in each of these

, ,

ch aracteri sti cs of man s nature we have the key to the soluti on

’
, ,

of the p robl em of what consti tutes ev i l who is its auth or and

, ,

what determines the pri nciple of its eradicati on .

A f ew self evident conclusions are to be deducted from

-

thi s twofold p roposi ti on

Fi rst ; God is responsible f or the exi stence of evil only on

the g round of giv i ng man f reed om in the use of th ought desire ,

and act .

Second ; Evil is the misuse of a good f aculty which has

taken w rong d i recti on of an otherwi se constructive power energy ,

or force These things constitute evil

. .
 THE DIVINE LAW MASTERSHIP ,

Third ; M an alone because of his unnatural desi res false

, ,

appetites and ignoble purposes is responsible f or and is the , ,

author of evil .

Again by way of parenthesi s th ese propositi ons may be

, ,

vi ewed from another angle and a f ew simple considerati ons of ,

a neg ative nature may be emph asized

.
— though th ese refl ect i ons
scarcely need be given th e sp ace of a sentence f or th ose who

are free from the entanglements of the delusi ons and i llogi cal

reasoni ngs of pseudo philosophi es and non sci ence wh i ch pass

- -

—
as religi ons First of all there are not two di stinct powers in
.

the universe one good and the other evil Nei ther are there
,
.

two di sti nct d i vi niti es one the author of good and the other
, ,

of evil — i e God and S atan

. .
, Second the struggle of l i fe is .
,

not between god s and demons d i v in i ti es and satani c forces ,

.

The only confl i ct there is is in man s own heart between the

’
, ,

dual inclinations of his own nature These two may be express .

ed in one positive statement namely : There is one power in the

uni verse and one onl y
,
The use of th i s one power determine
. s

its ch aracter whether f or good or f or evi l

, .

Let us restate the basic p ropositi on of the argument g iv ing ,

emphasi s to the fact of

“ ”
creati ve abi li ty God is Creative .

B eing or Energy man made in His image is endowed with like

, , ,

creative power energy and instinct ; l i kewi se b e is invested wi th

, ,

the privi lege of ch oi ce in d i rect ing these faculties and energi es .

The general truth may be thus formulated : Ev il is the result of

the wrong use of man s creativ e ability
’
.

I t must be exp lained th at the term Creat iv e Power, as used

in thi s connection,indicates much more than the abi li ty to give
life to one s own speci es I t includes the apti tude to create
’
.

cond i ti ons to eflect chang es in environments to vi sualiz e ideals

, ,

in the fine arts —musi c painting sculpture and poetry

, I t con
, , .

tribute s in the p racti cal arts of ev ery descrip ti on such as me ,

chanics arch i tecture and h ome making and abov e all it aids
,
-
, , ,
.

in the culture and development of the Consci ous Individuality ,

 96 THE D IV INE LAW MA STER SH IP ,

”
which is to be regarded as fi rst of all the fine arts as well as

the most practical of the constructive arts . I n addition it em

braces the ability not only to vi sualize but to ex ecute such

, ,

ideals and to bring them into manifes tation I t creates a S oul .

according to the Divine Standard brings it into a state of ,

Individual ized Consciousness and furnishes the capability to ,

live a life of unselfish service Such possibilities as thes e are .

included in the term Creative Power , .

Creative energy is the greatest attri bute of the Div ine

B eing Moreover the creative power and instinct interp reted
.
, ,

in th ei r fullest meaning are the most sublime ch aracteristics of

,
’
—
man s nature when rightly employed .

There is one agent however th at man possesses and must

, ,

use in h is creat ive cap acity and with which God is not encum ,

bered th at is his physical body True we may think of the

, .
,

universe as His body or of Mother Earth as His sp ouse or His

, ,

physical expression yet in the universe the Divine Will is

,

supreme and is in no wi se a hindrance to Him

, ince the . S
cosmos is in i tself non sense desi ring the C reative Energy is
- -
,

thus free from desi res of the flesh .

M an on the contrary possessing a physical organism with

, ,

its demands its appetites and its requirements is overwhelmed

, , ,

by a multipli city of tendencies and desires which naturally blind

‘

him to the truth and become h is master unless th rough careful , ,

training the divine nature reg ains its rightful supremacy in

,

his life .

God uses ive power only f or good and constructive

creat

purposes in the making of new creatures and new conditions ,

f or the universal good B eing impersonal energy there can be

.
,

no selfish d estructive or p arti al motives to p rompt in Him the

,

misuse of the divine creative ability .

M an forgetful of the Divine Ideal in whose likeness he

,

is fashi oned empl oys his manifold faculti es and potenti alities
,

f or se lfish purposes and herein is the source of evil . He uses

 T HE D IVINE LA W, MASTERSHIP

th em to diti ons that seem good f or himself and f or

create con

th ose in h is immed i ate ci rcle but these are often secured at the
,

expense of others th rough th ei r p ain and suff eri ngs and h erein ,

is another source of ev i l T o eff ect cond i ti ons f or the benefit

.

of self reg ardl ess of th ei r i nfluence on the general welf are

,

consti tutes evil irrespect ive of the success in deluding ourselves

,

th at there is no wi ckedness .

Again man utili zes his creative faculties f or the pleasures

,

of the flesh and at the urge of the carnal self Th i s likew i se .

, ,

constitutes evil T he flesh is not in itself an ill nor are its de

.
,

sires in themselves evil ; but to allow the carnal self and its ap

—
petites to d ictate and to control th i s is evil .

I t permits repeating th at G od has created no evil thing and

,

h as endowed man with no harmful faculty ; but man th rough ,

mi suse of the powers inna tely good and noble or through the ,

abuse of agents whi ch are in themselves good may bring about ,

evi l and destructi on .

I t has often been questioned : Wh erein is man accountable

f or evil ? Wh at dep artment of his being is to be held respons
ible f or it ? T o an swer these questions successfully it is neces ,

sary to consider man s fourfold nature : B ody mind spi ri t

’
, ,

M an possesses a body — the gift of Moth er earth This .

body being of earth is naturally earthly in its appetites ; being

, ,

of fl esh it is fleshly in its tendencies ; being of the pl ane of

,

sense it is sensual in its desi res

, T he body recognizes noth ing
.

th at is like its creator except the generati ve principle; and even

in this use the incentive is p urely a desi re to satisfy the flesh ,

or carnal self Here once more it is well to repeat : The body

.
, ,

and its demand s are not in themselves evil ; but to allow its

dictate s to rule the act ion of life is evil , .

B esides body and Spirit man is endowed with mind and

, ,

mind is the orig in and source of evil Therein must beg i n the .

erad i cati on of all that is h armful f or being the creator of evil,

98 T HE DIVINE LA W, MASTERS H IP

and h aving the power of choice it is held responsible f or all ,

ev il originating in man s fourf old being

’
.

I n wh at sense mind is the creator of evil cannot be made

entirely clear until cons iderati on is given to the nature of mind ,

also to the essence of the soul and to the rel ati on ex isting be

I t is to be emphasized th at mind is not an ent t iy . I t is

not eternal . It is not immortal as an individualiz ati on, nor can
it become so I t is eternal in the sense that nothing is
ever .

really destroyed The elements of things th rough a proce

. s s of ,

disintegration return to the universal Storehouse whence they

,

came .The substance of thing s enters into other formations ,

.

They become di fferent but it (substance) is an essential f actor

in other combinati ons The s e are not to be reg arded as possess
.

ing the possibili ty of immortality Alth ough they continue to .

exist in so f ar as their e
, s sences are concerned they live only ,

through ch ange of f orm The vegetation th at to day stands in .

-

the field may to morrow give its life to man Refuse and decay
-
.
,

the unsightly and even poi sonous th ings through chemi cal ,

ch anges contribute to enri ch the soil and live again in h ealth

, ,

giv ing plan t form s Y et th ese th ing s are not to b

.e cl asse d as ,

entities nor are they in any wise conscious i ndividual beings

,

I n thi s i dividualized agents belongs the mind

c ass of non n
l -

of man f or it is the governing power resulting f rom the com

,

bination of body spirit and soul When the spi rit of life is
,
.

breathed into the body and the soul takes posse s sion th ere is
, ,

an influx of energy to the brain giving it v olatile life and this ,

we term mind .

B ody spi rit and mind are all to be thought of as mortal

, ,

ch angeable transistory and ev anescent

, The soul is the only .

part of man s being whi ch possesses the possibility of attaining

’

immortality Even the soul is not immortal as an individualized

.

entity until it has been awakened , devel oped and ill uminated .
100 T HE D IVINE LA W, MA STERSHIP

T he sou l of man is desi gnated

distinctive to reproduce the
attributes of the Infinite G od as creat ive B eing or Energy
.
, , ,

p ossesses as His ch i ef characteristic a combination of wi sdom

and love which insures that all creative energy sh all be di rected

into ch annels of usefulness I n th is manner He is an im .

personal expressi on oi the Divine Law of L ove an unerring ,

Standard of I nfinite Goodness A ccordingly man or rather his .

,

soul being made in God s i mage embodi es p otenti ally an ex

’
, ,

pressi on of wi sdom and love I n other words the soul of man .

, ,

created after the divine likeness is an embry onic embodiment ,

of the Divi ne Law of L ove .

T he Divi ne Law is not to be thought of as an external

authori ty but as qual iti es and tendenci es i nherent in the nature
,

of the soul whi ch unf old and grow as naturally and as truly
,

as the embryoni c pl antl et l ocked up in an acorn whi ch under , ,

p roper cond i tions becomes the maj estic oak The Divine Law
, .

a r r —
p akes of two p ime features Love and the understanding of
t ,

—
Truth and in the scriptures thi s is notated as :
,
“
Thou shalt
” “
love thy nei gh bor as thyself and Know the truth and the ,

truth sh all make you free

”
.

T he soul of man may easily be qui ckened into activ ity .

I t first manifests i tself in his nature as simply an inclination ,

or a mere di rective tendency tow ard th e Divine Ideal th at it ,

potenti ally embodies I ts innate inclinati on is toward obedience

.

to the Divine Law wri tten on the t ablets of its own heart It .

gives in a gentle manner an instinctive guidance tow ard the

, ,

light I t is the still small voice inherent in man s being

.
“ ”
,
’
,

directing h im if he will but listen always in h armony with the

, ,

divine stand ard of life .

Accordingly if the prompting s of the Intuiti ve urges are

,

h eeded the soul becomes gradually more fully aroused to a

,

state of activi ty I n turn the mind and the mental faculti es

.
,

become to a degree awakened and enl ightened by the glimmer

, ,

ings of light and warmth from the evolv ing soul nature This .
 THE DIVINE LAW MASTERSHIP ,
101

is an inspirati on to the mind , th rough its though ts and desires ,

to direct creative energy into ch annel s of usefulness and avenues

of servi ce to men .

The mind becoming thoroughly settled in its purpose to

obey the Div ine Law and receiving guid ance and ill umi nati on
,

from the awakened soul nature reaches a state termed Awaken

,
“

ed
”
, or
“
Illumi nated as opp osed to its previ ous cond i tion of
”
,

inexperience a n d ineffici ency Finally after suffici ent training

.
, ,

it becomes a creator or bui lder of the soul

,
I t not only con
, .

sciously util i zes its powers in thi s d i recti on but even wi th in , ,

telligent applicati on of mental and spi ri tual l aws it d eliberately ,

and intenti onally di rects invi sible forces in the executi on of l ofty
ideals and delights in its own creati ve skill D esires and i deal s
,
.

are communi cated to th e soul f or its verd i ct of refusal or accept

ance .I n case of approv al in th at the earnest wi sh is in b ar

,

mony wi th the D i vine S tand ard of L ove and J ustice the ,

Awakened Mind i llumi nated by the light of Wisdom and the

,

warmth of Love which radi ates from the soul is at l i berty to ,

set into operati on forces cal cul ated to b ri ng about the real i z a

tion of its concepti on Thus the mind consci ously applies its
.
,

creative f acult ies in executi ng a noble i d eal ; and consci ously

accepts its pl ace on the throne of th e C ause W orld I t i ssues .

its commands in favor of the D i v i ne Ideal and is certai n that ,

its decrees are obeyed throughout its own Th ought Kingdom .

Admittedly this p i cture is an i deal

,
.

Although possessing divine f aculties and possi bilities man ,

as ord i narily known is a creature th at h as l ost all recoll ecti on

,

of his fi rst estate .He is of animal tendencies or to express it , ,

more accurately he is a carnal sensual being T o be sure he

, ,
.
,

possesses a soul or rather a d i vine sp ark th at may in time be

, ,

come a soul ; but in its i nert state it is l i ttle more th an a mere

, ,

germ of possibi li ti es I n th i s undevel oped stage the soul h as

.
,

little or no influence on his l i fe and ch aracter He is uncon .

sci ous of any p rompti ng s from the D i vine Law of h is bei ng .

102 THE DIVINE LAW MASTERSHIP ,

Instead of recognizing and welcoming them as such he is b e ,

wildered by the dual inclinations of good and evil and by th e ,

conflict of his own nature The spark of divini ty is smould er

.

ing beneath the ashes of camality and selfi shne ss The desi res .

of th e body have been so constantly gratified f rom i nfancy th at ,

by the time the child attains the age of accountability he recog

nizes no higher appeal th an the fl esh his soul nature alread y ,

being buried beneath earthly desi res an d tendencies and h is ,

divine heritage virtually lost The body h aving no divine im .

,

pulses holds supremacy over the entire being Flesh and fleshly
,
.

desires are in control The carnal nature is supreme The

. .

mind unaw akened to the di ctates of a h i gher plane of thought

, ,

meekly favors selfish and sensual interests Man s love nature .

’
,

which is in itself good but which in th i s case ex presses love of

, ,

self instead of love f or h umani ty— is utilized f or ignoble and

selfish purposes Accord ingly in his deal ings with men arise
.
, ,

wars murders strife and all destructive condi ti ons

, ,
.

I n the unawakened man we find the center and the source ,

of evi l .
—
Through the carnal man the man of flesh are born , ,

crimes and distress O n all sides we touch undesirable social

.

and economi c condi tions Advantage is taken of the innocent

.
,

and we d aily find exploi tati on of the weak an d the helpless ,

in short th ere is all manner of evil

, G od did not create these .

cond itions . They are man made - and ev il because they are de
structiv e . To claim that G od had anything to do with their
creation is to libel Him , and to bring His D iv ine A ttributes down
to the lev el of the brut e .

T he unaw akened mind can recogn ize but one —

law the
,

demands of the carna l se lf . T o it nothing see ms worth while

or rea l , x p materi al interests
e ce t .
 THE DIVINE LAW MASTERSHIP ,

Let it be repeated wi th emph asis : does not create evil

God
o destructive condi tions
r M an —
. h
t e u awakened
n — by the mis
appli cation of that whi ch is innately good by non compli ance ,
-

with the law of his own stifled divine nature h as brought abou t,

these things .

When the soul nature is in thi s condition of inertness and ,

the mind is still unawakened to its divine mission of nurturing

the spi ri tual ideal much eff ort is necessary to arouse it f rom its
,

sluggi sh habits . i —
External nfluences warnings admonitions , ,

inculcati ons from those who understand the higher law are —
requi red to arouse the i ndivid ual from thi s inertness to a recog ,

nition of his true responsibil i ty

“
Repent ye f or the kingdom
.
,

of heaven is at h an Th is warning must be sounded with

conv incing force
“
Seek ye the kingdom of God and his right
.

eousness
”
. This great law must be brought to man s attenti on ’

again and agai n .

Convinced that it is his duty to put forth every effort to

find the kingdom of G od wi th in his own being his consci ence ,

becomes aroused to activity and a conflict qui ckly commences

,

between the lower self with its ignoble demands an d the soul
.
,

nature wi th its ideali sti c tend encies This war of the two
.

natures is to be regarded as an omen of health rather th an of

d i sease and is no reason f or discouragement ; since it indicates

, ,

th at the soul and its monitor the consci ence are being aw aken
, ,

ed and th at the mi nd is becoming alive to its true functi on of

,

utiliz ing its powers and faculties its thoughts and desi res in
, ,

furthering soul growth .

D uring th i s stage man requi res careful guid ance that he

,

may skilfully trai n his mind to become the redeemer of h is own

Spi ritual nature Through firm and steady use of will power,
.
104 THE D IVINE LAW MAST ERSHIP
,

by direct ing his mental faculties in ch annels of constructive

act ivi ty in harmony with an exalted and ennobling ideal can,

be brought about the eradication or transmutation of evil ten

, ,

dencies in his nature .

T he igin of evil is in man s own nature The redemp

or
’
.

tion from evi l must be accompli shed through the awakened mi nd

in man himself . The transmutation of the evil is the reversal

of indulgence in it . This subj ect is not of merely dogmatic ,

rel i g ious importance; it is a pract ical considerati on of daily

l ife and demands the careful and candid considerati on of all

, .
 Suffering
Man suffers "

There can be no di sputing th at fact .

There are many reasons f or his suffering though all the ,

causes can be g rouped in four cl asses .

Fi rst the p ains sorrows and miseries caused by acts of his

, ,

own and commi tted in the p resent life .

Second the misfortunes and losses due to his own acts but
,

which were cormnitted in former i ncarnations .

Third the losses and agonies resultant on the acts and in

,

terf erence of others and f or which the suflerer is in no way

responsible .

Fourth the sorrows losses and distress following in the

, ,

wake of the sins of omission .

All the i g to us under the fi rst group of

suflering, accru n

causes, is due to the Law of C onsequences — the Effect following

Cause . Th i s might rightly be cl assed under the Law of Retri

bution .

This includes distress pain and mi sery as the natural

,

result or inevi table consequences of one s own th oughts de

’
, , ,

si res and acts A n abstract statement of the principles may be

.

formulated thus : Thoughts desi res and deeds by the unerring

, ,

Operation of an impartial and irrevocab le (even by God ) law ,

set into mot ion forces th at return in a ' reacti onary i nfluence
, ,

i mp ressi on or action to the one that entertained the thoughts

, ,

countenance d the desi re or cormnitted the deed . This Law was

10
6 T HE D IV INE LA W, MAST ER HIP S
taught formulated ) byJ esus and other Avatars before him
(
n ot .

By the Initi ate of Galilee it was voiced thus : A s a man soweth

“
. ,

so sh all he reap
”
There was added no modification, of possi
.

bility of interference with the Law

‘
,
.

Suffering that can be cl assed under the second group of

,

cause and effect is due likewi se to the Law of Consequences

, ,

but it refers to all undesirable conditi ons that befall us in this

life as the result of th oughts des i res and deeds in a former
,

existence Thi s is properly known as the Law of Karma which

.
,

indicates the law of cause and its eflect ex tending from one
incarnation to another .

All sorrow loss or mi sfortune be its nature whatever it

, ,

may coming under the third group can be classed neither under
, ,

the Law of Consequences Compensat ion nor Retributi on S uch

,
.

undesi rabl e conditions righ tly accepted are the accumul ation of ,

fortune whi ch may at some future d ay be drawn upon f or the .

benefit of the one who has suffered unj ustly .

A ll beings born of woman are guilty and consequently ,

sufler f or the S ins of omi ssi on

, D aily aye even hourly we
.
, , ,

vi olate the law by allowing to pass undone that which we

should h ave done The poorest l aborer working f or lowest
.

l at ing to h im, are equally

guilty .

The man who agrees to labor f or a certain w age however ,

insignificant it may be is guilty of the sin of omi ssion when

,

he neglects to perform his full duty and he thus store s an ,

immcnse k arma which must at some future peri od be fully re

compensad The smallne
. s s of the compensati on can be no ex

cuse .The mere acceptance of the terms no matter how seem ,

ingly unj ust make s him re

, s ponsible f or rendering his duty fully

and well performed This is the Law B ut under a wise

. .
,

P rovidence an d its exact ing law if the illy paid laborer does ,

more than he agrees to perform and f or which he is not re

108 THE D IVINE LAW MASTERS H I P ,

if evil though ts destructive desires and degrading deeds are

, ,

encouraged th en to th at extent is the fire d ampened

,
I f the .

deeds of man are more constructive than destructive there is a ,

slow but gradual growth of the soul

,
This is one manifestation
.

of the working of the Law of Consequences C ompens ati on or ,

Retributi on .

When man s deeds are more evil than good there is no

’
,

growth at all The soul potency remains in an inert unaroused

.
-
, ,

and non individual state and there is an accumulati on of the

-
,

debri s that effectually buries the tiny spark of the Div ini ty .

Thi s continues until the time of the death of the body Then .

the p art from J ehov ah returns to the storeh ouse of God and ,

ma n — the personality — is dead unto destruct ion To h im h as .

been offered individual immortality and he has refused , .

Al though a soul may have been aroused to some extent and

possibly had commenced to grow and expand yet if the pos , ,

sessor p ersi sts in d estructively thi nking and erroneously labor

ing the evil being a di sintegrating f orce induces dissolution

, , ,

and di ff usion of the soul forces This ag ain is another mani

-
.
, ,

f estation of the Law of Consequences Compensation or Retri ,

Th us f ar the Law of Consequences has been considered

,

abstractly and in only a general way in its act ion on the soul , .

T o consider it more S pecifi cally in its worki ng in d aily life ,

follows in the natural order .

The doing of evil is like giving a note to a bank When .

the note is due it must be ei ther paid or renewed Moreover .

,

the i nterest must be p aid on the enti re amount N o matter .

wh at method we pursue when we wrong or defraud another

,

even if he is unaware of it— a record is i ndi cated by the D iv ine

Law I n some way we must recompense the one sinned ag ainst

.
,

or we must suffer the full consequences th at is we must a

p y , ,

—
the i ndebtedness wi th i nterest “
A s we do unto others so
.
,

will we (ultimately ) be done by This is an absolute irre

.
,
 THE D IVINE LAW MASTERSHIP ,
109

vocable law under which we receive exactly and with the addi ,

tion of interest wh at we give F or thi s reason if in any way

, .
, , ,

we are the cause of suffering or misery to another some one '

,

not necessarily the same person — in some way will bri ng us ,

sorrow and loss .

There are many ways whereby we may be causative of

suff ering to another : By h arboring grudges against him ; by
our j ealousi es ; by bitterness of thought or antagoni sm toward

him ; or even by l ack of resp onsiveness to offered ki ndness

, ,
.

Thes e are a f ew of the avenues through which we may be the

means of sorrow and mi sery to another by our attitude of mi nd .

Then there are manifold practices in wh i ch we may be unj ust

,

to anoth er by our words ; by saying unkind things ; by Spread

ing evil reports ; by insi nuations and by subtle suggesti ons of
discredit Again we may deeply inj ure another by the injus
.
,

tice of our deeds in business transactions and in the v ari ous

other means coming under the categ ory of wrong doi ng .

Much of our suff ering is due to the reacti onary i nfluence

of j ust such things as those menti oned f or th ere are f ew of us ,

who h ave not done and said much to cause sorrow or l oss to
others ; and thi s we w ould be well aware of h ad we a compre ,

hensive understanding of the Law .

Financi al l osses may be traced to the defiance of the divine

law I n some way at some time we fai led to give full value
.
, ,

f or something received ; or in doing some work f or which we

,

received value we did not render full equiv alent in serv i ce Thi s
, .

may h ave continued f or a long peri od all of which was placed ,

against us by the divi ne law and th rough meeting wi th a l oss

, , ,

we are simply p aying that j ust debt with added interest We .

are called on to pay it not to the p erson we inj ured or defraud

,

ed but to the Law of R ight eous ness ; and thi s same Law will
,

wi sely operate th at the one whom we wronged is recompensed ,

according to h is deserts .

Let us consider the j usti ce of thi s all governing dispensa -

110 THE DIVINE LAW MASTERSHIP ,

ti on
. I t may be th at
I personally am a drone and refuse to
, ,

do the work th at I am well capabl e of performing However I .

,

h ave the means so th at I am enabled to h i re some one to do

that which I mi ght and could do myself
, ,T he one retained to .

fulfil the duties evolving up on me might easily say th at as I

consider my self above such tasks he will do no more th an is
,

ab solutely necessary to retai n h is posi ti on By thi s attitude of .

mind and refusal to perform his full duty he not only robs me ,

of my money because of h is refusal to render a j ust return but ,

h e also creates an i ndebtedness to the Law of Consequences ,

Compensati on and Retributi on which increases f rom day to day

,

and which must be aid w i th interest My neglect cannot be

p .

an excuse upon wh i ch to base h is cl aim Each man is a law .

to himself and one i nd i vidual s weakness or S hort comi ng can

’
-

not rel i eve another of his own resp onsi bil i ty .

Accord ing to the inculcati ons of the N azarite Initi ate and
the many other true masters man is here f or a specific p urpose
, .

Th at universal duty is to g ain understandi ng th rough ex peri

ence; to know g ood from evi l and to attai n Consci ous Indiv i d
,

uality I n other words he is born into the flesh th at he may

.
,

fully comprehend his power as a creator and that thereby h e

may ultimately become consci ous of his O ne ness with th e -

Father His duty here is to learn to know the Law and his
.
,

responsib i lity in fulfilli ng the Law T o accompli sh this sigui

.

fies doi ng all th ose things wh i ch G od would h ave him faithfully

perform ; that is to live accord ing to the di ctates of the Divine
,

Law .

N o man g ain freedom f rom the earth plane unless

can

accepts his resp onsib ility Thi s acceptati on imposes living

.

obedi ence to the l aws th at wi ll g rad ually but surely , ,

to Illumi nation of the S oul — to

man has reached Illuminati on ,

scious Ind iv i duality and is one

,

f rom the Father

, .
112 THE D IVINE LAW MASTERSHIP ,

helped him to still g reater soul g rowth grander power and , ,

diviner wi sdom and to the ultimate of interi or Illuminat ion

,
.

When we are suffering undeservedly due to the thoughts ,

desi res and acts of others it w i ll greatly help us to accept it

,

and suffer in p atience I t is l i ke the offering of a note from

.

one who desi res to borrow money of us We will hold the note .
,

he w i ll have the cash but in time the amount of the collateral

, ,

must be pai d as also the interest Th ose who cause us suff ering
,
.

when we are in no wi se gui lty must th emselves pay the penalty .

That which they pay must come to us f or our compensation ,

and all th at we have undergone w i ll be ch anged or transmuted , ,

into knowledge and wi sdom wh i ch in due time leads to higher

, , ,

and more subl ime Illumi nati on .

Unfailingly must we remember th at there is no reward f or

loss and d i scomfort when we accept it with imp atience or with
a curse . T he frett ing under the inj ust ice will offset any benefi t
th at might otherwi se j ustly accrue to us I t is written of Apol .

lonius of Ty ana th at no matter wh at he was forced to suffer he ,

alw ays accepted it with p at ience wi thout a word of comp laint

,

as though he were meeti ng something th at was his due F or .

every agony th rough wh i ch he p as sed he received g reater power ,

to do good work and add i tional strength to undergo tri als

,
It .

is not always given to us to understand whether a certain te st

through wh ich we p ass is due to our own mi sdeeds in this or a

past l i fe or is someth ing f or whi ch we are in no wi se respons
,

ible I t is f or us to accept that wh ich we cannot avoid and to

.
,

do so in harmony wi th the Law of love .

We may learn from the lives of the masters that no one

is exempt from suffering so long as he is on the earth plane .

T he master often times passes th rough f ar greater agoni e

-
s th an

could possibly bef all the unenlightened of God s children The

’
.

refinement of the materi al elements p rod uces a sens itiveness un

known to the ordinary mortal and it is because of thi s trans

mutation oi the gross into the refined that the sorrows and ,
 T HE DIVINE LA W, MASTERSHIP

mi serie
s of the master i nitiate are so much greater th an those
or

of earth s ch ild ren T he earth plane is a training school f or

’
.

all. If we refuse to master our lessons during regular hours ,

we must remain wh i le others more obedient have thei r freedom .

T o summarize the four g rouped causes f or suffering

1 . F or the th oughts desi res and acts of the p re
,
s ent life ,

thus awakening us to the knowledge th at will lead us to O ne

ness or Sonsh ip with the F ather ; th ough thereafter remaini ng

sep arate i ndividual ent i ti es .

2 . F or those acts which we d i d in p ast i ncarnations and

f or wh i ch we h ave now returned to thi s pl anet to make p ayment ,

with the knowledge that we can obliterate them all and th at if ,

we li ve accord i ng to the Law we are enabled to arouse the

,

D iv ine Sp ark to Illuminati on and Conscious Individuality ,

therefore to Immortal i ty .

3 . F or the th oughts des i res and acts of others and f or

,

whi ch we are in no way responsible but through wh ich if we, ,

accept them and bear them w i th p ati ence we will rec ei ve

,

strength and p ower ulti mately g reater Illuminat i on of S oul

,
.

4 . F or all wh i ch ri ghtly and d i rectly accrues to us because

of the Si ns of omi ssi on of duty unfulfilled of services p ai d f or
, , ,

but not rendered T o offset these we must g i ve profound

.
,

th ought to all that we promi se or i mply by our acceptati on of

condi ti ons Unless we fulfill our enti re duty we will be con
.

tinually i ncreasing our i ndebtedness not only to man generally

but to G od as well There can be no freedom so long as we
.

are sl aves to our weaknesses and inerti a .

A ction is Life .
 The consistent believer in the regular school of medicine
will have none but an Allopath when he is ill The Churchist .

who has faith in the B aptist church will acept ca nmunitm from
none other than that of the B aptist church The Physi cal Cul
.

turist will not f or one moment follow the practice s of the Ori ent

alized Ameri can The Christi an Scientist who is such in fact

.
,

and not merely in p rofe s sion wi ll when ill seek the demonstra
,

tions of a healer instead of the service s of a physici an While .

we may not believe as these do we neverthele, s pect them f or

s s re

their consistency .

“
The aS pirant entering one of the Secret chools should be S
equally consi stent and center his whole attention and all his

de m
s ires in the accom ishment of the Work as taught by his

sch ool . Strange as it may seem no sooner does the seeker enter
,

the Path th an he becomes possessed with the mistaken idea

that he is now free to dabble in all the fads and isms of the
moment and that thereby he will gain wisdom
,
.

“
He will study the lessons of his school and at the same

low the calisthenics of the physical culturist, the breathing ex er

ist, take the communion of some church, not because he believe

s

their doctrine but because he is in fear of his friends Opinia Is

,
’
,

and wh en ill he will call the services of a physician th ough he

’

, ,

disclaims faith in medicine He becomes a crazy patch quilt

.
“ ”

to become a Master ”
of human action and ex pects . Guru
Rakadazan .
116 THE DIVINE LAW MASTERSHIP ,

He has failed to recognize the first great law: To be free

he must first serve thus gaining a full comprehension of the
,

duties of the serv ant . Because of the non reco nit on of t

-
g i his
law, it is a fact that those who prate most of their emancipation

By would we indicate th at man can at once arise

no means

in a new sense of freedom and walk upright as a truly freed

man His growth from a state of bondage to one wi thout limi
.

tation must pass through the various stage s of infancy and child

hood The creeping stage filled wi th thoughts oi groundless

.
,

fears must gradually give pl ace to the recognition of the pos

,

sibility of holding the body erect which in due time leads to , , ,

walking W ith him who has long been accustomed to depend

.
,

on the opini ons and creed s of others the sense of subj ugation ,

remains until th rough tri al after tri al he has become conscious

, ,

of his personal connect i on wi th the source of all This is a .

rel ationship as actual in h is own individual case as th at of th ose

towhom he formerly looked f or guidance N aturally time and .

,

again he attempts to sever all bonds connect ing h im to un

desi rable conditions only to be overtaken by some grave doubt

,

and th us again l apsing into a temporary state of di scourage

ment F or this reason we repeat the Law: He who would be
.
“

f ree m ust fi rst serv e in the v arious capacities to the M aster

”
.

However with each attempt new strength is gained until finally

, ,

he is convinced th at the stumbling block most in his way, is

away N ature s method in all things is by means of

su ddenly .
’

processes all more or less slow and certainly nearly always

, ,

g radual This requi res not only time but patience and pains
.
,

The more important the re

'

taking efiort as well s ults anti ci

.

p ated the more time and deli cacy are neces sary in the proces s
, .

Yet if the seeker after the truth th at makes f ree is faithful

,
“ ”
,
 T HE DIVINE LA W, MASTERSHIP

there need be no d i scouragement ,

f or, ulti mately , success is
assure d him .

Success is attracted to him who never ceases his struggles ,

who wi ll continue the battle even though many beginnings may

be requi red T o free oneself from the bond age of fear is the
.

most difi cult task the god s set f or man to do The fear though t .
-

admi ts of so many di fferent forms and aspect s th at it seems as

if man overcomes one only to encounter another The fear of

,
.

another s Opini on of los i ng money fri end s home or p ositi on

’
, , , ,

t e d read of criti ci sm and co d

h n em na ion o oth ers
t f —in short the ,

constant apprehensi on of th i s th at and the other holds man in

, ,

thraldom to oth ers as well as to himself and makes him a S lave

, ,

to ci rcumstances and cond i ti ons which are usually highly un

desi rable .

N o wi ser saying is recorded and none more applicable to

,

every man s needs th an thi s :

“
T he truth sh all make you free ”
’
.

What truth ? The truth th at what man h as done man can do , .

.

“
Th at perfect love casteth out all fear i ndicating th at when ,

man learns to labor in love he will be enabled to master all

,

F or v y difficulty there is some aspect of truth th at

e er

especi ally fi ts the case; and thi s truth removes all imped i ments

from the sense of l imi tati on “

Learn to know the Law master
.
,

the method of procedure of th at which you desi re to accompli sh .

L abor with the thought of your sonship w ith the all Recognize .

love as the key to all mastery and you wi ll surely succeed T o

, .

become convinced of the potency of love to cast out all fear is ,

the fi rst i mportant step tow ard freed om We do not unduly .

shri nk from the adverse Op i ni on of another when our hearts

are filled with love and true desi re We are not over sensitive
.
-

of cri ti ci sm when our hearts beat true O n the contrary we .

,

then weigh carefully both adverse Op inions and cri ti ci sms and ,

p fi
ro t by the insight of others .
118 THE D IVIN E LAW MASTER SHIP ,

freedom through the power of love

The recipe f or attaining
is based on the Law of Substi tution Love must be substituted .

f or all destructive negative emotions such as hatred j ealousy

, , , ,

-
,
—
ill will retali ation and resentment the spirit of getting even
“ ”
.

M an can nev er be free from slavery as long as he allows his

soul to be buri ed under the mount ai ns of j ealousy even though ,

there may be a cause f or it or the att itude of h ate even though

, ,

there may be j ustification in it ; or a feeling of resentment even ,

though he may have been grievously mistreated Thes e are all .

bonds fettering the soul to the lower self and cannot right a
wrong The moment man decides to become free in thought
.

and deed and in strict accordance wi th the truth that make

“
s

free he will eliminate all thoughts th at tend toward weakness

,

and substi tute in thei r stead ideals of strength of lov e and of ,

self mastery
-
.

The truth sh all make you free

“
Wh at is this truth ? I t .

is the uncontradictable fact that nothing can harm one unless

one permi ts it to do so The truth th at nothing is gained by
.

hating another or h olding any form of ill feeling toward an

,
-

other though such a o

, ne may h ave been the cause of loss or

pain and sorrow The knowledge th at everything which is

.

really ours will be attracted to us if we persist in the correct

att i tude of mi nd and that ill will and grudges can never result
,
-

in true benefit to ourselves or to others Love and good will are .

the only really p aying propositions Aspects of truth such as .

these will set one free from the bondage of fear and limi tati on ,

th ough each one must formulate a statement of truth especially

adapted to his own parti cul ar need .

The masters of old recognized this

great Law when they
formul ated the statement concerning those who would bring
them h arm : Father forgive them f or they know not wh at
“
, ,

they do
”
Buddha worded thi s somewh at difierently saying
'
.
,
“ ”
T o know all is to forgive all This is the atti tude of mind
.

th at expresses mastery superi ori ty and supremacy over d ivers

,
 TH E DIVINE LAW MASTERSHI P ,
119

adverse condi ti ons, and will assuredly attract to the indi vidual

all which lly belongs to him so connecting him with the

rea ,

The consciousness of one s own

’
one and only source of power .

forgiving Spirit makes it natural to take it f or granted th at

others too may be actuated by the spiri t of forgiveness or that , ,

i f they are not so now they may in time learn the needed lesson
,
.

Thi s very thought mollifies the sensitiveness of one s nature ’

toward the misunderstanding and misrep resentati on of others .

We can readily overlook the capri ces and the spasms of

temper or anger in the ch ild knowi ng that in time he wi ll out
,

grow these things We comprehend that these displ ays of pas

.

sion are due to ignorance lack of experience and ani mal ex uber
,

ance being common to the stage of l i fe th rough wh ich the ch ild

,

is passing .I t is not so difficult to di rect the same attitude of

mind toward men and women of mature years even those of ,

whom we have reason to expect better thing s ; f or after all how , ,

many of us are more th an ch ildren older and of larger growth

Certain traits may be noted by us in others whi ch seem objec
tionable and we wonder why th ey do not overcome them ; but
are we certain th at these same weaknesses do not h old strong

forts with in ourselves ? Have we thoroughly examined our

selves th us ass uring us th at our antip athy is not due to the
,

antagoni sm caused by sameness

These whom we presume to j udge may h ave been giving

thei r attention to faults and weaknesses which to them seem
more g rievous th an the ones th at annoy us I n the silence of .

their lives they may be victors in many a decisive battle of

which we li ttle dream Thei r struggles are not ours but they
.
,

may be j ust as important Their victories are not ours but

.

they may be j ust as deci ded and even more glori ous I t th ere .

fore behooves us to seek within ourselves f or our faults and

sh ortcomi ngs and to fight the winnin ba t tle that we so v ain
g s

gloriously think others should wage within themselv es .

Kindliness of t ou
h ght and forgiveness toward others con
120 THE D IVINE LAW MASTERSHIP ,

stitute on ly one form of freedom yet it is an important on e , ,

leading us gradually and in an orderly process toward eman ci ,

peti on The truth that stimul ates and fosters love is the tr uth
.
,

th at sets us f ree I n the mi nd filled with lov e all the potenci e

. s

of l i fe are to be found Therein is the peace th at passeth all

.

and in such environments is found the st at e

”
understanding ,

termed heaven the kingdom whi ch all men would like to enter
“

but are unwi lling to pay the necessary entrance f ee .

To win the battle ag ainst one error is h ighly desi rabl e ,

but it is not final Freedom from one weakness or victory in

.
,

one struggle merely of fers one greater liberty to cope w i th others

, .

O ne problem solved confers strength to attack the next and

possibly more difi cult one T o obtain a diploma of graduati on
.

in mathematics is not evidence th at one has solved all the prob

lems th at the sci ence affords R ather is it indieative th at hav
.
,

ing mastered many one is capable of finding the solution of

,

others and of develop i ng strength wh ereby to g ai n th e mastery

,

of the future more perplexing ones Pleasure and zest in his .

subj ect cease if the mathemati ci an is dep rived of abstruse and

,

complicated formulas to unravel The scienti st takes pleasure

.

in the unknown rather than the known ; f or the hidden the ex ,

p e rim en t a
,l lea d s hi m o n to d eeper research a n d to keener in

vestigation . The lingui st takes delight not so much in his fund

of acqui red knowled ge as in the opportunity of p ry i ng more

deeply into the intricacies of root and stem .

Thes e facts S hould give renewed courage and zest to the

student of life s mysteri es I n the art of self mastery the
’
.
-
,

asp i rant is often overwhelmed w i th discouragement when he

realizes th at the overcomi ng of one error or difficulty or weak

ness only opens to his views many others of whi ch he was re

p
v iously unconscious I n the g ame of life the l i fting of one
.
,

card d i scl oses another to be played ; but remember there is ,

every chance f or it to also reveal the possi bili ty of a fortunate

play Admittedly it is true that the mastery of one difficulty

.
,
 THE DIVINE LAW MASTERSH IP ,
121

e xposes another but it is j ust as certain to unravel a truth adapt

,

ed to the d i fficulty ; and th i s new knowled ge is th at whi ch sets

us f ree and f or wh i ch we hunger We understand and appro

.

p ri ate t ruth only as we apply it to o ur i ndi v idual need s Th u s .

,

the uncoveri ng of a weakness or a f ault in our nature becomes

the avenue of reveal i ng the truth to our consci ousness and of ,

interp reting it to our hearts .

We should pattern after the mathematician the scientist , ,

the l i ngui st and other i nvesti gators and so learn to love the
,

science of self mastery f or its own sake and to take g reat p ride
-
,

in overcoming j ust f or the joy wh i ch such victory offers I t is .

true th at the removal of one di ffi culty reveals to us the nex t

one; yet even i f the realm of self mastery were difficult feats
,
-
,

deni ed us lethargy ind i ff erence and languor would soon be

, ,

our most p rominent ch aracteri st i cs ; and we would shortly weep

f or more world s to conquer Fortunately in actual life there

.
, ,

is no dearth of world s to conquer Even wh ile we foolishly

.

th i nk we h ave mastered or att ai ned in some p arti cul ar respect ,

when off our guard an unwary step betrays our weakness

, , .

Even th i s will not be a source of discouragement to the real

asp i rant f or w i th each new tri al comes not only g reater strength
, ,

but a deeper and a sweeter humili ty ; a humility a grace O f char ,

acter than which none other is more ch arming .

Through the ups and downs of life we become conscious

“ ”
o

of our connecti on with the one and only source of power which ,

is the soul consciousness of our Oneness with the Father or

L ight L i fe and Wisdom Were it not f or the clouds shadows
,
.
,

and storms of l i fe that try the soul we should be in danger of

,

los ing the little that we have g ained Faith and understanding
.

of tbe trutb is the key that ad mits one to the storehouse of

power , and this key may be defi ned in the one short sentence:

S uccess in any endeavor is att ained only as we truly love the task
in which we are engaged Humility urges one constantly to use
.

the key we possess ; and unceas ni g eflort crowns the a or l b with

122 THE D I VIN E LAW MAST ER SHIP
,

”
success . The l i
a ternat on of ups and downs, ins and outs the
undertakings, the temporary
“ ”
recurrence of tight places in our

blocking up of the way, the apparent unfortunate moves, delay

the mmation of our work ; yet all these, accord ing to the
cons u

divine economy , are wise, prev entive measures often indicating

to us more desi rable pl ans and ultimately greater accomplish

In this i warning must be sounded ; f or

connect on a c ear l
here is where a fall is liable to result to those on the path To .

h ave overcome much and h ave gained many victories to have

, ,

been successful in directing div ine power into the channels of

—
one s own ch oice these very achi ev ements may lead the aspirant
’

to forget his i nstructor fi rst and then the Father or ource of

, , S
all th at is Marked victories and succes ses often lead man to
.

an ex alted opinion of hi mself as if the self were the originator

,

and the power and the cause O ne must nev er cease to recognize
.

the fact th at wi thin the self is a point of contact wi th the

B oundless Supply ; an i ndividual Center of cause and effect ,

upon whi ch the person is absolutely dependent To forget this is .

frequently to be cast aside along the way To become master one

“
.

must fi rst have been the servant in all th ings over which one
desi res to govern ”
True man in his realm is a creator as
.
, ,

the Infini te in the universal realm is the C reator ; but man does
not create the pri mitive substance nor the essence from whi ch
, ,

all thing s are d rawn forth A t best he can mould shape and
.
,

fashion but only as he has mastered the A rt from the teachings

,

of one who has served app renti ce s hip before him The moment .

man places himself on a pedestal as God instead of as a

“ “
,
“ ”
son of God his fall is certain
, .

I t is well to f requently call attention to the admonitim of

the Master : When ye think ye stand take heed lest ye fall ,
”
.

I nstead of standing man has long been in the creeping stage;

,

crawl i ng under a load of fear hatred j ealousy superstition

, , , ,

mali ce ill-will and other de

, s tructive mental states A t l ast he .
,
124 THE D IVINE LAW MAST ER SHI P ,

that it does not ; that on the contrary it results in positiv e

, ,

harm in every instance Through grudges and the spi rit of re

.

taliati on one creates by the law of vibrati on condi tions wh i ch

, , ,

w ill return bringing wi th them the identical things one d oes

,

not desi re .

“
Does it pay ? A thought a desi re or act pays only wh en
,

there is no loss from it ei ther di rectly or indirectly now or in ,

the future From feelings of h atred and ill will there is a di rect
.
-
,

and immedi ate loss Moreover there is also an indirect loss

.
, ,

since h armful react ionary ef fects must be met O n the contrary .

,

from feeli ngs of good wi ll love and consideraticm f or the wet

-
,

fare of others there is a double profit this being immedi ate

, ,

vibrations of wholesomeness and stimul ation to body mind and ,

soul ; also the return waves from such though ts which are t e ,

freshing strengthening and encouraging

, .

T he f act th at the constructive atti tude of mind is a p aying

proposition in every respect does not however lead to the con , ,

clusion th at the man who is determined to live the correct life

is exempt from sorrow loss and sufiering A s long as man is

'

, .

domiciled in the world of cause and efiect there will be occasion ,

f or these unsought conditions ; but sorrow will seem di fferent

from what it did formerly A t least he knows in his heart that
.
,

he is tryi ng to do h is best ; th at he no longer bears any ill will -

to any creature; consequently he feels that he is not consciously

,

at fault . The assurance of his own attitude tow ard all mankind
enables him to rightly accept loss or misfortune He compre .

hends th at what comes to him is f or some good purpose though ,

it may not be app arent at th at part icular moment He has .

learned that the h appening which man usually reg ards as un

fortunate often proves to be a great blessing ; or at least is pre , ,
 THE DIVINE LAW MASTERSHIP ,

v entiv e of mething which might h ave been

so a ser ous i loss or

sorro w .

The soul p d in sorrow cannot see clearly and is apt

stee e ,

to read i nto an app arently adverse conditi on a meaning th at

was never intended B ut when the clouds have p assed away

.
, ,

when the mind sees otherwise th an th rough a glass d arkly we ,

understand th at at the time we mi si nterp reted the cri sis and ,

wh at we then considered a serious loss was in reality an ex peri

ence whereby we g reatly g ained When someth ing seemingly
.
,

adverse is taki ng place it is th e p art of wi sdom not to allow

, ,

the mind to become affected — by j ust doi ng one s very best and
’
,

as one would under the most f avorable cond i ti ons one usually ,

finds th at the final outcome is good More th an nine tenths of .

-

the th ings about which we worry never come to p ass ; therefore ,

we experience sorrow anxiety and suffering all to no good pur

, ,

pose Trust the Absolute Law whi le you are doing your best
. .

Have faith in the power th at works f or construction A t times .

,

to our finite and beclouded mi nds it appears as though all ,

th ings are going to ruin ; but when the mentality clears we find
, ,

th at it was all tow ard a good end .

I t is our fi rst duty to free the mind from th ose desires ,

p assions and personal feelings whi ch do not work f or good and ,

to establi sh in our hearts l ove good feeling and ki ndly consid

,
-

eration f or all creatures We should seek to see the good in

.

others and as we feel kindly toward them so will goodne

, s s and
,

nobleness be reflected to us in return .

Through long centuries of misunderstanding and mi scon

ceptions we have come to distrust ourselve
, s and in conse ,

qu enc e a ll
, thi ng s else ev en i n
,cl ud i ng the C rea tor N ow in the .
,

age of di sintegration whi ch is to be followed by reconstructi on

,
126 THE DIVINE LAW MA STER SHIP
,

s sential th at we return to our first trust, in whi ch we must

it is e
h
ent rone Love as king in the heart Through Love all things
, .

must be j udged no matter how unworthy they may appear This

, .

thought the master had in mind when he admonished the world

“
ly z Judge not f or as ye j udge so will ye be judged A s we
, ,
”
.

j udge others so will we be j udged I f love is on the throne

,
.
,

then it is a righteous j udgment . Each thought creates a vibra

ti on . If our j udgment be erroneous then even should the one
, ,

toward whom the thought is di rected be protected by his aura

of innocence against such vibrati ons the wave returns to us

, ,

and so con emns us

d .

Cast fear from the heart by instilling love good-will and,

considerat ion f or the welfare of others This is the Law of

.

Freedom .
128 I I
T HE D V N E LA W, MASTERSHIP

There are certain metals whi ch are known as natural

magnets These possess all the properti es of the manufactured
.

magnet wi thout the necessi ty of being brought into contact with

electrici ty or the magneti c field Thei r peculiar properti es are .

due to location and to thei r surroundings and they are termed ,

“
natural magnets
”
There are other metals whi ch though they
.
, ,

are not magnets naturally are cap able of becoming such

, ,

th rough a p rocess of magnetiz ati on .

In a comparati ve manner there are men and women who ,

are naturally magnetic They make no speci al eflort to de

'

v elop th i s des i rable quality in thei r nature Instead of ex .

hausting the vi tal p owers all of thei r acts seem to be correct

,

and they create more energy Their magnetic store is to be

.

accounted f or by the fact th at they were born so ; th at is under ,

ci rcumstances maki ng f or h armoni ous mental moral physical , ,

and spi ri tual condi ti ons .

Again there are many persons who possess very little

,

magneti c p resence having merely suffici ent to live to move and

, ,

to ob tain the necessi ties of l i fe They have not enough of the .

force to help them toward health h appines s succes s and other , ,

desi rable possessi ons However li ke the metals that are in

.
,

herently non magneti c though magnetiz able such persons may

-
, ,

become the possessors of a g reat store of the vital energy ; though

like the non magnetic metals they must ei th er by themselves or
-
,

“ ”
by others be put th rough a process th at establishes the righ t
,

condi ti ons th us enabl ing th em to g ain magneti c power

,
.

When a magnetiz able substance is brought near to or into ,

contact wi th a magneti c fi eld

,
it becomes converted into a ,

magnet th rough the law of i nducti on j ust as a ch arge is in ,

ducted into a conductor by an electri cal body Likewise a .

,

person possessi ng little magneti c power of his own through ,

contact wi th one who is possessed

from th
 THE DIVINE LAW MA TERSHIP , S 129

not in a con diti on to retai n the energy thus obtained . F or the

forestated highly magnetic persons frequently feel de
reason,

p leted of th ei r stren gth after contact with non vi tal ones th ough -
,

usually th ey are ignorant of the cause and therefore cannot

avoid it .

The natural magnet does not become depleted or weakened ,

i rrespective of the number of oth er bodies it contacts and no ,

matter how much magneti c energy these may draw from it Thi s .

is due to the f act th at it is under the control of natural law and

d raws from nature a continually sufficient amount to remain at
its par With man it is di ff erent Th ough physically under
.
, .

the same natural law whi ch governs the natural magnet he is ,

also oversh ad owed by a div ine law whi ch gives h im the right of

choice in all things He is therefore protected by natural law

.

only in proportion as he works in h armony with its requi rements .

Thi s it is necessary f or him to understand a d to co operate

,
n -
, ,

wi th both natural and divine law but he must do thi s conscious

—
ly all inanimate thi ngs do th is unconsci ously .

T he natural law or law of natural selecti on find s apt

, ,

illustration in the lily proverbi ally regarded as the purest of all

,

fl owers The lily will grow in water at the bottom of which

.

is the rankest fil th Through the p rinciple of natural selection

.
,

wi th out ch oi ce or volition it absorbs from the slime and filth

,

onl y those materi al s which will develop it into a flower of beauty

and puri ty .

Man on the contrary may live in the mid st of plenty

, , ,

may be surrounded by pure air sunshine cheerful commnion , ,

ship and the ch oicest of food products and yet h avi ng free
, , ,

ch oi ce but bei ng ignorant of the l aws of p roper selecti on ma be

y ,

in a state of di sease unh appiness and di scontent The one the

, .
,

lily has no free choice because it has not been g i ven conscious
,

ness by the C reator and th rough its inherent nature ch ooses

,

only the best The other man created like unto the gods and
.
, ,

endowed with thei r capabilities, th rough exercise of f ree ch oice

13 0 THE D IV INE LAW MA TER H IP , S S
and b dience to natural laws may refuse to become wise
non-o e ,

in the Law and make no effort to develop his powers Thus

,
.
,

instead of becoming the master of circumstances he remains the ,

playt hing of fate and bemoans his lot all the days of his li fe
,
.

A piece of steel placed in the earth pointing due north and

,

south will in time become energized by the magnetic fluids or

, ,

v ibrati ons p assing from pole to pole

, In like manner if man .
,

will assume the correct attitude toward the D ivine Law; if he

will prep are himself taking the proper ex ercise, purifying his
,

body and making it receptive if he will establish in his mind

,

in h
s ort,if he will assume the uprightnes s of a man in all re
spects — then in time he will become magnetic and posse
, s sed of

an abundance of vi tal energy .

Mesmer taught : There is a fluid universally di ffused and

“

conti nued so as to admi t no vacuum wh ose subtlety is beyond ,

all compari son and whi ch from its nature is capable of receiv
, ,

ing, p rop ag ating and communicating all depressions of moti on ,

as the medi um of the i nfluence

”
.

The property of the animal body which ren

“
A nd again :
ders it susceptible to the influence of the heavenly bodies and
of the reciprocal acti on of those which surround it manifested ,

by its analogy to the magnet has made men call it animal

,

magnetism .

Thehuman body possesses p roperties similar to those of

the natural magnet Magnetic influences may be accumulated
.
,

concentrated and transferred at will I t is necessary, h owever .

,

understanding of the law of accumulation, concentration and

transf errence .

The fi rst requi site is to

prepare the body for the reception
of the vi tal force whi ch is diflused throughout nature T o be .

able to do this, man must ive car e ful attention t th lection

g o e se ,
13 2 THE D IVINE LAW MAST ERSHIP ,

se lf to be like an inert substance wait ing to be picked up and ,

ch arged with life giving forces

-
He must use his right of choice
.

and of selecti on Consequently he must first of all employ

.
,

rightly his power of th ought His thoughts his desire

. s that , ,

which he selects as thought food and all that he chooses to think ,

and to dwell upon — these acti v iti es help him unto the path that
leads to energy and power Th us it will readily be seen that
.
,

the mi nd has much to do wi th the accumulati on of nervous

energy and vital force and th ese are the base
,
s of personal

magneti sm Also in add iti on to physi cal necessitie

.
,
s such as ,

care in reg ard to diet bath ing b reathing and sleeping atten
, , ,

tion must be given to mental cond i tions ; f or after all mind is , ,

the great factor in the accumulati on and storing of vital energy .

Th inking the right thoughts holding the right kind of de ,

si res are acts of concentrati on

, A ll th i s is naturally preceded
.

by an act of choosing th at wh i ch one des ires and what one ,

wants to become T he act of concentrati on as an exercise of

.
,

development must succeed a definite well outl ined choice grow

, ,
-
,

ing out of the appl i cati on of the law of selecti on on the mental
and the soulual pl anes .

T o choose f or oneself qualiti es of an ideal character ; to

select as our porti on success love h app i ness and oth er condi
, ,

tions not forbidden man ; to want truth righ teousne s s wi sd om , ,

and an understanding h eart — th i s is a necessary step toward an

accumulat i on of dynami c energy When one follows such con .

centrati on exerci ses and at the same t ime observe s th e p roper

physical conditi ons as outlined elsewhere herein he will thereby ,

accumul ate a w onderful store of v i tali ty and virili ty and the se

will give h im the power to obtain his desires .

After having mastered the principles of accumulating vital

forces th rough the law
also be able to govern the transferring and
these magneti c energi es Unless he rightly
.

thus stored it will be of li ttle avail and

, ,
 THE DIVINE LAW MASTERSHIP ,
13 3

detriment ; f or an unused fund of energy tends toward stagna

tion . T o be strong and healthy all forces must be kept in con ,

stant ci rculati on T he law of transference and use cannot be

.

“ ” “
better desi gnated than the Law of Equalizati on or of Eq ual ,

Exchange A t its found ati on it is nature s law of exchange

’
.
.
,

I t obtains on all planes as a princi ple of generous reciproci ty ,

or co operati on
- I t is b ased on the f act th at all things in
.

li fe are intended to serve a j ust and noble purpose A willing .

ness to serve the purpose i ntended by nature to give in p ropor ,

ti on as we receive to bestow on others the benefits that accrue

,

—
to oneself thi s att itude of mind is an exp ression of the natural
law of Equal i z ation or fai r exch ange ,
.

I n using f or one s benefit the accumulated f orces of vi tal

’

energy it is necessary to p uri fy the desi res and the motives and
, ,

to make certai n th at one is willi ng to give full value f or every

thi ng one longs to recei ve I t is essenti al f or one to overcome
.

the pronounced weakness pecul i ar to nearly all moderns ; that

is —the desire to obtai n possession of any and every wanted
obj ect p ower or success and at the least p ossible i nvestment
, ,

of ti me eff ort or money

, Thi s is a grave weakness that must be
.

overcome The attempt to gain possessi on on low terms the

.
,
”
ever ready faculty of
-
j ewing down the pri ce asked f or any
given obj ect with out consi deri ng whether the other party con
,

cerned in the transact i on suff ers loss or harm is not fai r and

h onorable Thi s soul weakness is abnormally developed by

.

the Ameri can people and typ i cally i llustrated in thei r bargai n
counter madness which makes f or cheapness
~

T he stamp of it .

is mani fested in all thei r acts and is f orsh adowed even on thei r
features If a man desi res to accumul ate and to store up a vast
.

amount of vi tali ty and vi ri l i ty i f he wi shes to use it f or the ,

good of himself and others he must cease to degrade himself ,

by such tendencies He must not consi der how cheap is a

.
.

desi red article or how easi ly is a longed f or faculty obtained but

how good and how necessary is it to his welfare A nd i f upon
, .
,
13 4 THE DIVINE LAW MASTERSHIP ,

investig ation it p roves to be good and truly des irable he must

, ,

be h eart willing to pay the p ri ce whether th i s be in money or

-
,

in commodity or in servi ce f or the des i red obj ect ; also he must

,

be willing to make p ai nstaki ng eflort wh en it concerns the de

velopment of a latent f a culty M an must become man before
.

he can be more th an man ; and he can be neither truly man nor

a godlike representative of divi ni ty w i th out willingly p aying ,

the necessary p ri ce f or th at whi ch he wi shes to obtain or to

attain .

When a person has trained the mind to think thoughts

which will bui ld up the des i red faculty ; when the art of con
centrati on has been mastered when he has accumulated the
,

r .
—
fo ces th at make f or health h appines s and succes s then he
must make certain to employ his concentrated forces and powers
only in the right manner T he B iblieal story of the talents
.

clearly ill ustrates th at unless p roper use is made of our talents

,

—
our powers and possessi ons even the li ttle th at we have will ,

be taken from us .

T he law of ri gh t use may be termed the Law of J usti ce .

I n employing one s force one must be guided by the p rinciple

’
s ,

of fai rness and of j usti ce towards others O ne must th ink not .

only of one s elf but also of th ose whom one s acti ons may
’
,

T o be sure man owe s a fi rst d uty to himself He should

'

aflect .
, .

not allow und ue advantage to be t aken of himself ; f or nothing

is to be gained by so doing ; rather harm re s ults to both him ,

self and to the person who takes such privilege s A man should .

be equally conscienti ous in watching th at he himself give s j ust

compensati on f or all he receives and so f ar as he ,

mand th at others in their dealings wi th him likewise

f or the Law of J ustice .

Within man are all the properties of the sun ,

and stars I n truth he combines in his nature all

.

the physical universe; f or ,

The identi cal laws th at control and

13 6 T HE D I VI N E LA W, S
MA TERSHIP

l i i g the spirit of kindly but j ust and strong love and

cu t vat n , ,

good-will toward all creatures under all circumstances B y .

defi ni te posi tive thought power by systematic training in self

, ,

mastery by conscientious guidance of the mental forces in brief

, , ,

by a masterful di recting of the power of thought man s men ,

’

tality becomes the mighty agent f or attracting to his org anism

the vital energy and the ethereal essences of the Universe Th us .

,

it is greatly to man s interest in every way to subj ect his mental

’

attitude to rigid and consci enti ous training in h armony wi th

the law of love and good will and in harmony wi th the Law
-

of J usti ce and Equalizati on .

I n all walks of life i rrespect ive of wh at the desires of the

,

human may be it is essenti al f or man to possess a goodly store

,

of vi tal or life p ri nciple

, ,
T o be without thi s is to be lacking
.

in health d i scontented and mi nus the energy to accompli sh

, .

Lacking the energy to labor is to be wi thout the stimulus that

,

enables one to consi stently p ursue a given w ork to successful

m
accom ishment Consequently to accumul ate and store dy
.
,

namic force termed personal magneti sm is one of the re

, ,

q u isite s of success in life P rop erly und erstood success identi

.
,

fies itself w i th usefulness T he useful career is the truly suc

.

cessf ul career T he useful life is the one that h as put to good

.

use the talent th at God has g i ven to each of us I t may be the .

one talent a gift not conspicious or promi sing in respect to out

,

ward appearances ; but through wi se investment and proper use

, ,

it may become a mighty potency f or good .

Greatest of the gifts bestowed on man is th at of life or ,

vi rile force; f or this can be employed in developing all other

desi rable potenti alities Development h owever cannot take
.
, ,

place if man is inert if he expects others to do f or him wh at he

,
 THE DIVINE LAW MASTERSHIP ,
13 7

shou ld do f or h i mself Eff ort on one s own p art to obtai n wh at

.
’

one d esi res is an essenti al feature of true success This fact .

cannot receive too great emphasi s in the instructi ons given to

students of the higher d evel opment The fi rst step in eff ort
.

through concentrati on is to understand oneself to know ex actly ,

what one truly desires to accomplish T he second step is to do .

,

to act to live in h armony wi th the i deal one pl aces before one

, ,

self. Th us th rough concentrati on (consi stently working ) one

,

accumul ates and stores up v i tal energy ; and th rough f ai thful ,

servi ce in the p ract ical aff ai rs of a rati onal life one transfers ,

and transmi ts th i s energy and mai ntains the ch annel s of its

,

ci rcul ati on unobstructed .

Let us try to be men and women Let us guard every ten .

dency tow ard cowardi ce When all is darkest know th at the

.
,

life giving rains are nearest When the clouds of shadows

-
.

hover over the earth know th at the li fe giving ozone is also

,
-

there . I t only remains f or us to hold on to l i fe and to draw ,

in the good th at d arkness brings ; f or is it not sai d that the

d arkest hour is just before the dawn .

N o man has reason to feel d i scouraged because he is not

naturally a magnet that d raws to him all he desi res I t may .

be th at h is d esi res are contradi ctory and arti fi ci al and in need

of careful analysi s and cl assi fi cati on and of purifi cati on and ,

condensati on .After his desi res are classi fied purged and the ,

destructive ones el iminated it is possible f or him to attain great

,

magnetic power Through willingness to learn the laws to

.
,

meet cond i tions th at are necessary to the obtai ning of power ,

and to make j ust returns f or all he receives he can become as ,

gr eat a s the g reatest .

Moreover , he may become stronger than the naturally mag

13 8 THE DIVINE LAW MA STER S HIP,

netic person . I n the ease of those so gifted, their natural en

p
res ons ible was not either created or accumulated by them;
,

nor do they know how they obtained it Consequently to lose

.
,

the power is to lose all ; f or they would not know how to restore

themselves to their former estate O n the contrary those who

.
,

develop magnetism or vi tal energy understand the laws of de

, ,

velopment the meth od underlying the accumulation of the force

,

and its use and if perch ance through some accident they de
, , ,

p lete the i r store or di ssip ate it th ey w i

,ll be enabled to restore

the loss .

A v ital magnetic personality is the beginning —the foun

, , ,

—
dation f or the influx of the higher "Eth Fi re
, .
14 0 THE D IVINE LAW MA TERSHIP
, S
through the practice of concentrati on he finds that his control
,

of thought is exceedingly weak . A s he proceeds with the prae

ti ce and conti nues fai thfully wi th the exerci ses f or mental d e
v elopment h is power of concentrati on gradually i ncreases and
, ,

command of thought becomes comp arat ively easy I n due time .

he is able to gain the mastery and the effects of thought con

,

centrati on becomes app arent in his life and character .

T o be able to understand the method governing the gradual

accumul at i on of power it is well to reason from analogy
,
T he .

dynamo and storage battery of an individual electric pl ant are ,

des igned after the human economy and by means of this

,

analogy we may illustrate the poi nts und er consi derati on .

I n country distri cts where commerci al electri ci ty is not to

be obtained it is possible to prov ide the home with electric
,

light and power by one of two plans O ne meth od is to obtain

.

a uni t composed of a gasol i ne eng ine and dynamo and to gen ,

erate the electri ci ty as it is req ui red By usi ng this plan the

.
,

current is d rawn di rectly f rom the dynamo as it is generated .

T he moment the dynamo ceases to run the current is cut off

,
-

until such time as the engi ne is again start ed and the current
begins to flow from the dynamo Thi s ap tly illustrates the
.

average human plant ; usi ng as man does almost every atom of

,

power as rapidly as he is able to produce it .

T he second and much better plan is to connect a storage

,

battery to the dynamo and to obtain th e electri city from the

battery instead of from the dynamo In this instance the storage
.
,

batteri es receive the current from the dynamo and store it for
use whenever requi red . Thi s method allows the generating of
the current at any desi rable time and the power is available
.
,

wh enever it is wanted and wi thout the necessi ty of starti ng the

engine . N aturally the supply must always be repleni shed be
,

fore the amount previ ously stored is ex hausted otherwise there ,

is di fficulty in again filling the b atteri es and also a ra id

p ,

deteriorati on of the plates in the cell units

-
.
 THE DIVINE LAW MA STERSHIP ,

Exactly analogous to thi s is the functi oni ng of body mind

, ,

and soul of man .

The body may well be cons idered as the eng ine I n it are .

p roduced heat life and acti vi ty These in turn induce activi ty

, .
, ,

in the mind and enable it to create thought Thoughts are like .

electri city generated by a dynamo They are vital power T he . .

mind of man is the dynamo The soul of man is th e storage .

battery T he currents from the mental dynamo charge the soul

.
,

and it is f rom the storage battery of the soul th at he may d raw

his g reatest power .

I t is well to cont inue thi s compari son and so g ain a thor

ough understanding of the operati ng law .

F or i llustration suppose th at the eng i ne connected w i th

,

the dynamo is not in perfect worki ng order I t may be running .

continually but wi th i rregul ari ty

, What is the result ? A man .

who is an experienced eng ineer is aware that the contact switch

will not remain cl osed ; and as a result the batteries will re
, ,

ceiv e the current only whenever contact is made The storage .

batteries may be in splendid condition the dynamo perfect ; but ,

if the eng ine is at fault and runni ng wi th irregulari ty the

, ,

dynamo is unable to generate suffici ent current to maintai n the

necessary contact on the sw i tchboard and as a result all cur ,

rent actually created is lost , .

Following thi s analog i cal reasoning we mai ntain th at ,

man s physical welfare is of paramount importance I t may be

’
.

freely admitted that the soul of an ind i vidual is comparatively

clean , th at is there is no g reat accumul ati on of evil
-
, The .

mi nd is not contami nated with deg rad i ng or degenerating

thoughts and desi res but i f the body and its faculties and forces
,

are not in normal functi oning cond i ti on if the p hy si cal is weak , ,

overfed or starved f or w ant of p roper nouri shment or incorrect

, ,

combi nati ons then it l i ke the eng i ne with i rregul ar movements

, , , ,

is i ncompetent to supply the power and energy enabling th e

mental f orces to function correctly and systematically If the .
14 2 TH E D IVINE LAW MASTERSH IP ,

mind does not receive sufficient energy from the body , then, like
the dynamo, it cannot create a satisfactory volume of current or
v ibration in consequence the forces actually created will not
, , ,

reach the soul and there can be no storage of reserve power

, .

I n the creati on of power by the accumul ation of th ose

,

forces energies and faculties which the enlightened man desires

,

and requi res he must carefully consider the th ree g reat factors
,

necessary f or thei r generation ; namely the body the mind and , , ,

the soul I f either department of man s threefold nature is not

.
’

h armoniously poised the results are equally undesi rable f or

, ,

the condi ti on of each one reacts on the other .

s of ZEth maintain
F or the reasons j ust stated the Initi ate ,

that the fi rst necessi ty in the development of higher potentiali

ties is the cleansing and the re building of the physical man .

This is essential th at the required energy may be supplied tc

the brain to insure the mental faculties being unimpeded and
free from morbidi ty .

Another application may be made of the analogy between

man s org anism and the power plant whi ch generates electric
’

currents

dynamo which produces the electri ci ty there is be

I n the , ,

sides the magnets — which are pos itive and negative also the
, ,

magnetic field This magnetic field is composed of a fine deli

.
,

cate and sci enti fically wound net work of wi res A ny interf er
-
.

ence or break in thi s intri cate system will prevent the produc

I n thehuman body there are also positive and negative

,

forces delicately bal anced The nervous system is the finest

.

magnetic field or network of wi res that God and Nature could

, ,

produce In the h uman organism these nerves or wires do not

.
,

often literally break They do h owever become entangled or

.
, , ,
“ ”
crossed I t is more often the case that they are starved
.

weakened and morbid f or want of proper nouri shment I t now .

really is an admitted f act that the Ameri can peo le are fast be
p
14 4 THE DIVINE LAW MASTERSHIP ,

a short t ime i g T he grade of oil is of utmost

, and st0p runn n .

importance Wi th an i nferi or grade of oil the engine may con

.

tinue to run but there wi ll be f ri cti on a g reat deal of waste

, , ,

and an accumul ati on of carbon resulti ng in fumes and smoke ,

and reduced speed .

T he food ingested by man is to the human body wh at oil , ,

and fuel is to the engine M an may select an inferior quality

.

of food or a ki nd not ad apted to his need s

, The resul t will be .

an i mpoveri shed physi cal and mental condi ti on T he human .

machine it is true may conti nue more or less active; but there
, ,

will be an accumul ati on of waste materi al ; frict ion in the organ

ism and the body wi ll be full of aches and pai ns and di sturb
,

ances .A s a natural cons equence man becomes inefficient a , ,

weakling and finally a chroni c i nval i d

,
.

T he correct method f or the overcoming of this difficulty is

to supply the body w ith proper nouri shment — with foods not ,

merely because the taste is desi rable but because they contain ,

the elements requi red by the system There is no reason to .

conclude as so many do that food contai ni ng the elements neces

, ,

sary to the body nerves and mi nd are unpal atabl e

, The most , .

wholesome and nouri shi ng food s prepared in a manner retaining

all thei r nutri ment are also the most appet izing and ri chest in

natural fl avor These arti cles of d iet are as essenti al to the

.

human system as oil and fuel to the engi ne .

N ot only is it necessary to supply oil and fuel of the best

grade to the engi ne but the dynamo must be properly lubricated
,

as occasi on requi res and the p oi nts of fri cti on must at all times

be f ree f rom carbon If any of these essenti als are neglected

.
,

th ere w i ll resul t a lowered voltage or none at all , .

I n the human system not only the general welfare of th e ,

body is i mportant in the generation of energy and the ZEth

forces but the mind correspond ing to the dynamo is of utmost
, , ,

consid erati on T he mi nd is dependent on b rain act ivity and

.

nerve f orce and d emand s nouri shme

, nt of a parti cular type I f .
 TH E D IVIN E LAW MASTERSH IP ,

the kind of food necessary to nerve and brain power is omitted

from the dietary then nerve and brain will be starved and im
,

p ov erished T o se
. cure actual resu l ts the one d esi ri ng to accu,

mul ete ZEth forces must be certain that his dietary includes
arti cles of food adapted to the v aried need s of the organi sm .

Continuing with the analogy suppose that all faults of ,

engine and dynamo h ave been corrected Both are working .

smoot hly and in perfect order T he engine is running regul arly

.

and at p roper speed and the dynamo is generating the requi red
,

voltage; f or some reason the batteries are not being properly

,

ch arged lacking ei th er the correct mixture or there is an in

, ,

sufficiency of the righ t ki nd The result is th at much of the

.

current generated by the dynamo is l ost ; and despi te the f act ,

that engine and dynamo are all th at can be desi red the light ,

from th e battery is inferior .

J ust as the storage battery may be out of order or lacking

in one of its departments and fail to store the current received
,

from the dynamo so the soul of man may be inh armonious to

, ,

or unprep ared f or lig ht and truth and thus be unfitted as a

, ,

storage center f or love and w i sdom T he body may be strong.

,

the mind powerful and well developed in certai n ch annels but ,

if the soul is a harborage f or bitterness malice revenge criti , , ,

cism j ealousy and other ignoble p assi ons it is unable to receiv e

, ,

the Godlike currents from the ZEth spheres .

This di fficulty like defects in connecti on with the storage

,

battery can be corrected The deep and sincere aspi rati on to

, .

do so is p roof that the self may become unh ampered by malice

, ,

ill will resentment and all other types of destructive thoughts

-
,

and desi res I t is of fi rst importance th at the heart sh all be

.

cleansed of its tendency to cri ti ci se th e act i on of others and its ,

inclination to sit in j udgment over those who all unknown , , ,

may be f ar in advance of it T o render th e best servi ce and to

.

attain the greatest po wer each one must adopt as h is motto the
,

Master s inculcation: F ather, forgive them f or they know not

’ “
146 THE DIVINE LAW MAST ER SHIP ,

what they do This must be f elt in the hearg not merely uttered
.

by the lips .

Irres pective of what others may say or do the standard f or ,

the individual self must be:

“
Wh at is th at to thee? Follow
th ou me
”
To be true in thought word and deed to one s self
’
.
, ,

are the qualifi cati ons whi ch make s it possible f or the soul to

become the receiver and distributor of the powers energies and ,

forces of the E th realm .

The first step f or the asph ant or neophyte to take if his

wish is to develop the il3 th potencies is to cleanse the heart of
,

al l unrighteousne
s s and to make certain th at love is the motive

back of every endeavor .

T he next step is to learn of the needs of the physical being

and to su pply these whether they be food , , ex erc se, i deep breath
ing, recreati on res t or greater act ivi ty
, .

The iEth f orce

s and energies can be acarmulated by man
or woman proporti on as he
on ly in or she cleanses body , mind

and soul and consci enti ously vi sualize

,
s Sacred Mantrams
whereby he or she may es tablish relationship with the iEth
Hierarchies I t will be a waste of time f or one even to atternpt
.

the use of Sacred Mantrams f or the purpose of higher develop

ment unles s body mind and soul are comparatively free from
, ,

unwh olesomeness and unde s irable conditi ons .

“
Ye are the light of the worl
Let these considerati ons stimulate each one to more earne
st

devoti on and fai thfulness in his des ire to attain the highes t
ideal of character T o be truly the ligh t .

one must take p arti cular care to keep each

threefold being in perfect order Especi ally .

pray lest at the moment least ex pected we

”

fault .
14 8 THE DIVINE LAW MA S TERS HIP ,

force as has been stored or is being normally generated They

,
.

com re en
p h d ne t er th e law o
i h f its in cre a se nor o f its a pp
,
l ia b il
ity ; t h erefo re th e y co
,
nt in ue to be m a gn etic p ers on ali ti es o n ly
while conditions are favorable A s soon as anything reverses
.

h i
t er o ep w r— un ki n d th ou ghts un w o
,
rthy d ee ds or a n gry w or ds

they qui ckly become as g reat fai lure s as they were formerly

successes .

Much has been said and written relative to personal mag

n s
e ti m G rea t an d w on d e rf ul in its resu l ts it is ; but th ere is a
—
.

force f ar superi or to it even when in its highest form a poten

,

ti al agent one whose very exi stence is li ttle known

,
This power
.

is wh at the School of I nit i ates is pleased to term the r13 th .

The " Eth is employed in the same manner as magnetic

,
—
power ; and j ust as the so called dynamo in the human economy ,

is used f or the generati on of magneti sm so is this self produced ,

-

magnet ism the underlying b ase f or the ZEth power as it is ih

,

haled and absorbed from the "Eth Sphere .

There is however a great di fference between personal

, ,

magnetism as usually understood and the iEth force one as ,

— ,

wide as th at sep arating night from day .

F or the generation and storage of vital or magnetic energy ,

it is essenti al f or man to meet certain condi tions both on the ,

mental and the physical planes He must attend to the t e .

q u irem ents of h is phy si ca l w ell b ei ng as-

reg ard s p roper food ,

satisfactory eliminati on of w aste materi al f rom the org ani sm ,

cleanliness of every descripti on suffici ency of sleep under normal

,

conditi ons as well as wi se control of th ought h abi ts

, Th rough .

such means as th ese he is able to generate and store magneti c

power wh ich gives him the ability and the inclinati on to work
,

and to accompli sh .

T o possess magnetic command is by no means sufi cient .

If man desi res to attain the highest if he seeks mastership he , ,

must learn to make definite use of his magneti c and vi tal forces
in drawing to himsel f the E th fi res di rect from the ZEth sphere .
 THE DIVINE LAW MASTERSHIP ,
14 9

The physical and the mental

diti on necessary f or the gene
con

rati on and the accumul ati on of magneti sm are l i kewi se here im

portant and should continue to be observed with conscientious

,

carefulness .

I t is necessary f or man to possess an abundant supply of

physical vitality and a masterful control over his own thought
h abits and mentali ty before undertaking to connect himself wi th
,

the " Eth forces f or the reason th at the iEth is an element of

,

living fire; and is destructive to all unwholesome condi ti ons .

Consequently it would be hazardous f or one whose health is in

,

an impai red state and whose mental atmosph ere is mi asmic

,

wi th gloom depression or a sense of inj ury and f ailure to un

, , ,

dertake to d raw in transmute and store "

,
Eth forces and energies
,
.

T he fi res from the " Eth sphere are so penetrating and mighty ,

that they would prove destructi ve to one whose organism has

not been subj ected to th orough p rep aration f or th em .

I t is possible f or one ch aracteri zed by failure unh app iness ,

and di scouragement to be trans formed into a bei ng of self

,

respect marvelous power and success

, B ut it should be em
.

p h as iz ed th at thi s t ransf ormat i on will be a p rocess of t ime H e .

cannot ch ange suddenly from a state of d i sease di scouragement ,

and fai lure into a consci ousness of the "

, filth and acqui re the
cap abili ty of di rect ing it He must begin a new exi stence in
.

harmony with the di ctates of God and Nature He must set .

aside old destruct ive habi ts both physi cal and mental and must
, , ,

form and establi sh in his ch aracter and di sposition new con , ,

struct ive des i res He must gradually rebui ld his shattered body
.

in its v ari ous dep artments must learn to accumul ate and con
,

serve his physical forces and vi tal energ i es and must di rect and ,

use th ese magneti c influences in ch annels of usefulness and

goodness He must endeavor to comprehend the cause of fai l
.

ure illness and i nertness ; remove them by substituting condi t

,

i ons of health acti vi ty and success ; and besides he must g ai n

, ,

command over his selfi sh tendenci es .

150 THE D IVINE LAW MA STERSH IP ,

Only after he has establi shed sati sfactory conditions of

health and vitality in his physical being and in his heart feels ,

an app reci able deg ree of l ove forgiveness and ki ndne

,
s s toward

all creatures ; only after he has accumulated a certain amount

of personal magneti sm and has gained a strong hold on his

,

will power ; only after he has attained a certain stage of develop

-

ment of soul and is consci ous th at the F ire is burning on the

,

A lt ar and th at Love is enthroned as S upreme Rul er in his do

mai n ; only after he has a correct understanding of the D ivine
Law has made it the actuating principle of his life then and — ,

only then is it saf e f or h im to take active d efinite deliberate

, , ,

measures to d raw in and store the filth forces and energies .

The magnetic and vital forces previously generated and

accumul ated in his org ani sm will be as a shell a shi eld a pro , ,

tection or an aura to the finer E th fi res as they are becoming

, ,

p art of his life While the law of love and f orgivness having
.
,

been made th e ruling moti ve in all his activities will insure him ,

agai nst attempts of harmful use of the iEth essences The .

Divine Law in its vari ous aspects having been established as

,

the stand ard of his endeav ors will become his guid ance and
,

his inspi ration in the aff ai rs of l i fe thus i nsuri ng him ag ainst

,

erroneous and detrimental appli cation and utilizati on of the E th

principle .

Thi s indi cates an emph asi s of the first diflerence to be

noted between magneti c and E th forces T he il3 th pot ency
.

cannot be used f or evil purposes h owever powerful the initiate;

,

whereas magneti c forces may be directed into ch annels of harm

and loss to others T he E th essences can be employed only f or
.

g d
o o . A ny at m
te pt to do otherwi se would ultimately — ftc ,

—
quently immedi ately terminate in the destruction of the guilty
,

person This explai ns why it would be hazardous f or one to

.

undertake contact wi th the ZEth unless he h as prev iously under

gone purifi cati on of both the physical being and the mentality in
preparati on therefor The pure fires of "Eth are instant in their
.
152 THE DIV IN E LAW MASTER SH I P ,

nobility and constructi on They may be di rected into avenues

.

th at will bring success in some speci al line of endeavor ; as

heal ing the diseased and cheering the broken hearted uplifting -
,

and enlighteni ng humanity through i nspi rati onal ex pre s sions of

art administeri ng j ustice in courts of law; or mastership al ong

,

lines of mystical study I n fact they may be directed toward

.
,

success in any worthy occupati on or profession Howev er first .

,

of all they sh ould be used in seek ing the ki ngdom of heaven

,

the ki ngdom of interi or force s in man s own being

’
s and energi e .

They should be directed toward mastery in one s own th ought ’

realm in one s own interior universe whi ch is th e p rototype of

’
, ,

the macrocosm in whi ch man lives outwardly T o exercise .

mastership and superior auth ority in harmony with the ideals of

—
love and j ustice wi thin one s own thought domain this is the
’

fi rst req ui site of triumph on the material plane th at des erves the
term -
success .

Too muchphasis cannot be pl aced on the immrtance of

em

lofty and worthy motives in every avenue of life He who .

aspi res to connect his consci ousness wi th the infi nite re

s ource
s

of the ZEth Hierarch ies must be certain th at there hovers over

his soul the dove which is emblematical of the winged glo

,
“

“
and whi ch represents peace on earth and good will toward -

men .
”

Sp ace will not permit us in this chapter to teach much

rel at ive to the meth od s th at will enable one to e s tabli sh con

sci ous connecti on wi th the iEth sphere " B ut it is safe to state

th at the earnest and faithful aspi rant will seek until he finds
those who are qualified to show him the way the truth and
“
, ,

the life
”
whereby he may in t ime consciously prove his one
, , ,

ness wi th the Center of " Ethic potentates .

Another aspect in which the il3 th di ffers from personal

‘
S cience of th e S oul ,
S ee Ph ilO BO p h ical Publ ishing Cc . .

"uak ert own. P enna .

 THE DIVINE LAW MA STERSHIP , 153

magneti sm and e erv y other magnetic force, is in the fact that

he who utiliz es the iEth it and
h ave conscious knowl
can see

edge of wh at h e is usi ng A man may be exceedingly vital and

.

magnetic in his personality ; in fact so much so that he fascinates

,

and ch arms th ose w i th whom he associ ates ; yet to all app reci able

purposes he may be totally ignorant of his possession and the ,

force may be a mystery to him Personal magnet ism is invisible

.

to the one so gifted and also to others i rrespect ive of how g reat ,

a store of it he may possess With the "Eth forces it is enti rely

.

di fferent A s soon as one begins to accumul ate them he is also

.
,

able to see them ; f or as he ch arges h is nervous system they

, ,

appear like unto a vivid fi re but p urer and clearer than any
,

form of materi al fi re could be J ust as one can see the spark

.

li ke fi re when the dynamo is generat ing electri city and ch arg

ing b atteries so can man see the F ires of the "
,
Eth when he is
ch argi ng h is org ani sm wi th the
m .

What is even more wonderful is th at when the ZEth forces ,

are empl oyed in the treatment of di sease the physi ci an can see ,

the current of purple fi re th at leaves the Center within and ,

follows the arms to the h ands and thence enters the body of
,

the sufi erer .

All th at has th us f ar been said is neither a delusion of the

mind nor a devotee s dream They are such facts as can be
,
’
.
,

demonstrated to the satisfacti on of every sincere aspi rant who

will obey and persist in meeti ng the necessary conditi ons More .

over the greater number of students at the present time are

,

regul ar physi ci ans in g ood standi ng They are followi ng the .

i nstructions and the training f or the sake of better qualifying

i,
—
themselves n thei r chosen fi eld of l abor th at of h elping de
servi ng sufferi ng h umani ty T he art of healing by means of
.

applying th e E th forces is thoroughly sci entifi c T he meth od .

may be subj ected to the most careful analysi s and may be di rect
ed in the treatment of di sease with as much percision as elec

tri city or any other mech anical agent .

154 THE DIVINE LAW MA TER H IP , S S
I n ti me
past when Egyp t was in her glory and when the
, ,

mighty temples and magnificent monuments were built in that —

peri od exi sted a Pri es thood of men who lived in harmony with
the ZEth Hi erarchi es They gave thei r enti re time to help ing
.

the unfortunate and the discouraged ; to those who were ill as

'

well as to those who were struggling under difficult conditions .

Their mi ssi on was to guide to guard and to protect the neophytes,

under training th at they also might become Ini ti ate Pri e

,
s ts I n .

turn the enti re populace contributed to thei r support that was

, ,

in keeping wi th thei r exalted servi ce and posi tion .

I n that age the Priest Ini tiates were men of migh ty power
, ,

men who healed by the touch as portrayed on the anci ent monu
ments and as J esus is said to have done They were men who
, .

lived the ideal life who thought and acted in harmony with the
,

Divi ne Law; and thinking and working in this manner they

were enabled to accumulate ZEth forces to such an extent that
they were masters indeed .

With the fall of Egypt and the closing of its chools of S

Initiation , cond i ti ons ch anged The d ark ages qui ckly followed
. .

Nevertheless th roughout the centuries there have been at all

, ,

times Pri ests of the iEth who were cap able of mighty works .

I n the centuries most ch aracterized by selfish intere s ts and

materi al aggrandizement there was but a lonely traveler here

,

and there who was will ing to dedicate his life unreserv edl to
y
the "Eth Hi erarchies and the " Eth manife s tati ons of the Dei ty
, .

Once again as the world is moving near the end of a cycle

, ,

and as men because of an internal urge are foolishly and with

, ,

out reason looki ng f or a new Mess i ah to appear in the world

,

of acti on th ere are coming to the front those v

'

,
156 T HE DIVINE LA W, MASTERSHI P

l who are really seeking the truth and a way whereby to

sou s

help themselves and others les s f mtunate T hese are the .

asp i rants who are t rying to cast out selfishness malice bigotry, , ,

h arsh j udgment and the spi rit of criticism of others These are .

the f ew who are begi nni ng to have fait h in God and in those

who are appoi nted by God to teach the truth and are suflering,

on account of th ei r obedience to the Divine Fiat .

As in all ages of the pasg the first masters must sufi er and
go t h e w ay o f th e fl esh Th. ey are born in m ortalit y ; and ,

consequently after th ei r work is finish ed must pass the way of

, ,

mortal ity . The new civ ilizati on born in truth and under the
,

Law of Light will reap the benefits

, Thus as J es us was born
.
,

f or a purpose, and as he h ad to pass on to indicate the path to

h
ot ers, so will with the Pries ts
it be of Eth who
" pav ing
the way f or the new ci v i lizati on
.
 Protection h ough
t r D iv ine Lew
Can one mind be free from the adverse i nfl uences of h
ot er

minds ?
I s it possible f or man to sodesire and live that he
think , ,

nee d not be aflected detrimentally by the perverted or mali ci ous

wills of ot erhuman being s ?
h
Th ese are questions th at have been agitating the minds of
the many especi ally of those who are aw akeni ng to higher ideals
,

of thi nki ng and living and who are consequently seri ously per
,

pl e x ed over th e p oss ib i li ty of b ecom i ng vi cti m s of unp ri nc ipl ed

wills .

Much has been written relative to the ev ils practi ced by

th ose who understand the p otency of mental forces ; and thi s

cl as s of li terature f alli ng into the h ands of students h as been ,

the means of arousi ng in them doubts and fears .

The Power i ntentionally empl oyed to h arm others or to ,

influence them to commi t evil deeds to bring about a state of ,

physi cal inability or mi sfortune is referred to by vari ous ap

, ,

pe lla tio ns su ch as bl a c k m
,a gi c ma li ci ou s
, an i m al m a g n eti sm ,

the evil eye and evil thought transference

,
-
.

I t is freely admitted by many even by sci enti sts and ultra ,

materi ali sts th at the thoughts of one man may be directed

,

tow ard another in such a manner as to eflect h im either f or

good or f or evil Whether or not thi s is actually true every

.
,

physi ci an who makes a speci alty of nervous neuroti c or neuras ,

theni c compl aints is well aware of th e powerful adverse in

,
158 THE D IV INE LAW MA STER SH IP ,

fluence which the mere beli ef in suc h a possibility ,

has on his

All mysti cs admit that a change may be brought about by

the act i on of one will upon another but it must be distinctly ,

understood th at such acti on of the will like all other activiti es , ,

—
is determined by a j ust and righteous law a D iv ine Fiat that
is absolute and never failing in its operati on
- — a Law that will ,

defend all who meet the conditions of its protection The pur .

pose of thi s chapter is to explain the requirements whereby one

is enabled to secure the mantle of safet y oflered by the Divine
Law .

Thought like all forces in nature can be used f or two

, ,

distinct purposes The one f or the good of the thinker and of

.
,

h is fellows The other app arently f or the good of the thinker

.
,

but to the detriment of others The second may seem to be f or

.

the advantage of the oper ator and temporarily often is but in

, , ,

reali ty res ults ultimately to his h arm

, I n time the one ag ainst .
,

wh om evil th ought is directed regains all th at he may h ave lost

,

temporarily th rough th at infl uence p rovided he himself is not ,

at fault in th e matter .

T o fully comprehend the potency of mind it is necessary ,

also to real i ze its weaknesses T o understand both the power

.

and the possibl e inerti a of mi nd requi res th at we grasp fully

,

—
the gov erning underlying Law the O ne Law th at controls all
mental forces Thi s Law has to do not only with mind in
.

respect to its receptive atti tude tow ard so called ev il or destruc -

tive i nfluences from oth er mentalities but also wi th its receptiv ity ,

—
toward di sease all evil bei ng understood as di sease The Law .

is alw ays the same whether it pertains to admitting undesi rable

,

thought from other minds or to taki ng on some form of physical ,

mental or spi ri tual ills Di seased germs like ev il thoughts

.
, ,

const antly surround us .

What is this great Law? S imply this : M an cannot con

body is re
16 0 THE DIVINE LAW MASTERSHIP ,

The same law th at pertains to protection against disease

also governs against all th oughts created and sent out by corrup t

or unenlightened mi nds The act ion h owever is somewh at

.
, ,

di fferent ; f or in the case of th ought man cannot receive harm

, ,

f ul forces no matter wh at thei r nature may be and i rrespective

, ,

of how p owerful may be the sender unless he has in his own ,

th ought atmosphere (
-
aura) condi ti ons si mil ar to the v ibrati ons

di rected against him The method of protection ag ainst both

.

intenti onal and unconscious th ought forces is the Law of Love ,

.

He who bears th i s in mind and who lives in harmony with thi s

Law in all its requi rements has nothing to fear , .

I n the p rinciple underlyi ng love kindness and forgiveness , ,

we find p rotecti on ag ai nst all inj uri ous i nfluences and destruc
tive forces comi ng from i nv i sible realms of acti on whether these ,

be intent ionally or sub consci ously directed against us

-
Let us .

alw ays remember th i s mantle of Div ine protecti on Let us cul .

tiv ate the Sp i ri t of ki ndness and generous j udgment of the acts

of oth ers T he secret of power of the M aster lay in thi s p rayer :

.

“
Father forg i ve th em f or they know not what they do
, ,
”
To .

root out all feeli ngs of revenge retali ati on resentment and
, ,

hatred ; to elimi nate the desi re f or every typ e of get even ness ;
“ - -

—to substitute f or all negative destructive tendencies the posi

,

ti ve vi rtues of k i ndness g raciousness and correct understanding

,

of truth — i ndicates clearly the Path one must tread so as to re

ceive the over sh adowing of the Divi ne Law though this does
-
,

not decree th at we must be inert in our end eavor to p revent

wrong being done to us or others I t is our positive duty to .

,

d i scourage wi th all our might every attempt to do us harm or

,

inj ury .

There is no power on earth strong enough to adversely in

fluence the i ndividual whose heart is enshrined in the armor of
pure unselfish love toward all creatures A s the iron white
, .
,

with heat upon which falls a d rop of water i nstantly absorbs

, ,

it so the warmth of a pure heart toward which thought v ibra

, ,
 THE D IVINE LAW MASTERSHIP ,
16 1

ti ons f or h arm are directed will quickly melt or transmute the

, ,

evil forces into power and goodness A heart of love and f or

.

g iv eness is migh ti er th an the stron gest mentali ty T h e soul .

illuminated by the Flame of love and good will is f ar superior -

to a perv erted th ough giganti c i ntellect or a misdirected mind

, ,
.

We free ourselves from fear of the power of other minds

in proporti on as we cleanse our own hearts of all unde s i rable

inclinations ungodly th oughts desires and p assions The puri

, ,
.

fication of our own hearts is our assurance of securi ty No .

matter where we may be or wh at our surroundings are by cul ,

tiv ating the qualities leading toward Soul C onsci ousne s s and

illuminati on we will come to peace with all men and all ex

,

ternal condi ti ons of life These are the only requi rements
.

whereby we may become powers f or good .

T o h url mi nd against mind is by no means the most satis

factory or potent method of resi sti ng evil F ar better to close .

our enti re bei ng — body mind and soul to its i nfl ux This we

, .

can do by a non recogni ti on of evi l in so f ar as it concerns us

-
.

—
We have been admoni shed to resist ev i l with good ; whi ch is ,

by refusing to think of the evil surrounding us or that may be

di rected against us and instead think of or plan some con
, , , ,

structive Operati on Powers of heart and soul strength of love

.
,

and goodness are ever potent f or the neg ati on of unp ri ncipled
,
-

intentions of others We are not to think of ourselves as enter

.

ing into combat with mental forces ; but merely to think ex alt
ingly livi ng the goodly life and cheri sh kindly thoughts and
, ,

feelings toward every creature T o do this because it is right.

and is the highest aspi rati on of the h eart is infini tely better than ,

to foster the thought of being in need of protection ag ainst ar

rows of mali ci ousness F ar better to ignore the possibility of
.

deliberate i ntent on the p art of others to h arm us ; or at least , ,

to be superi or to the i ntent of combati ng evil specifically directed

As Vi rtue is its own rewa so is goodne

s s its own ro
p
16 2 TH E D IVINE LAW MASTERSH IP ,

tection . Virtue is its own armor Imparti al immrsonal love .

,

and forgiveness are self adj usting self operative weapons con
-
,
-
,

cerning whi ch we need give li ttle attent i on except to make cer

tain of being free from selfish interests T he D ivine Law of .

love and puri ty of heart is automatic in its protection as well

as in its operati on in ev ery other way A clear conscience in .

respect to our own intenti ons and purposes even though we may ,

be guilty of mi stakes and mi ssteps does more toward insuring ,

a sense of securi ty than any deliberate effort to counteract inten

tional h arm from anoth er .

The mind as well as the heart acts like a magnet

,
-only ,

th at which is drawn to the mind from the outside by means of

some power residing within itself can materi ally aflect it This .

is the law Someth ing wi thin the self is harmoni ous with or
.
,

receptive to the condit i ons th at persi st in comi ng our way This

, .

may be unconscious on our part it may be a relic of the past ,

lives nevertheless it is yet part of us and must be eradicated

, ,
.

Unwholesome despai ring thoughts and desires become a

, ,

nucleus about whi ch other th oughts and feelings of the same

tendency accumul ate Th oughts of failure harm fear and of

.
, ,

illness coming to one s mind fin d little ch ance of a welcome

’
, ,

entrance or a p rolonged stay unless th ere is al ready in one s

’

nature a center of si mil ar th oughts .

F or an i ndividual to admit (wi thin ) to himself th at he is

a failure is to form an entrance through whi ch the dep ressing
,

and di scouraging th oughts of others may enter and add their

intensity to his own v ibrati ons To h ave failed in accomplish.

ing a p arti cul ar aim is not to be accepted as ev idence of actual

, ,

or ultimate failure ,
I t is on the contrary often a stepping
.
, ,

stone to some thi ng higher pointing out to us, as it should the

, ,

reason f or the unsuccessful attempt To have attained the par .

ticular d esign aimed at and at a speci al time de , s i red might ,

h ave seri ously interfered with a greater succes s which is yet to ,

come after weaknesses h ave be en elim inated fromthe plan .

16 4 TH E D IV IN E LAW MA TER S H IP , S
The greatest religion th at man can have is to do g We
must agree wi th this since in doing ennobling deeds, it is
, ,

necessary f or man to be pure of heart There is however a .

, ,

neg at ive type of goodness Many are virtuous not because the
.

heart dictates the acts but f or some ulterior reason They fear
, .

to do otherwise or they seek f or the advantages re s ulting there

from This is a purely sel fish form of goodnes s and fails to

.

bring to the operator beneficial results or the protection of the

D ivi ne Law The D ivine Law functions only through the re
.

acti onary effects of the radi ati ons of one s own heart T o cut ’
.

wardly perform good deeds while internally h arboring selfish

motives and ignoble purposes does not meet the requirements ,

of the L aw s p rotection I n this as in all other re s pects the

’
.
, ,

functioning of the creative fiat is imp arti al , impersonal and

automati c The th ough t and the motive of the heart determines
.

the eflect of the d eed The intent of the heart, rather than the
.

outer act sets into moti on the v ibratory forces and finally in
,

dicates the ch annel in whi ch they must travel and O perate I f .

the motive be selfish and ignoble the vibratory forces enter the ,

great reservoi r of selfi shness and destructi on in the universal

magneti c field If the intention be pure and holy they become
.
,

p art of th e supply of ex al tedness and con struct i v en s s in the

e
vast field of v ibratory creation .

D o nobly because you w ant to be good ; because you desire

to do good Love because you h ave awakened to the desirability
.

ultimate of the all goodne ss eek that which is highe

-
s t be
. S
cause the non good can b ring neith er la
-
sting pleasure nor de

si rable g ain —at best it is but a semblance of these things

, .

Th rough the use of his mentality man is, in great measure ,

‘

the creator of all things that now belong , or ultimately , should

belong to him Very often he may be ashamed of his creation
, .
, ,

but th at aversion alonew ill not detach him from it O nly as .

 THE DIVINE LAW MA STERSH IP , 16 5

he learns to l
c eanse himself from all
his enti re nature, and rid
destructive thoughts and desires will he become a free strong , , ,

peaceful powerful and successful being This is not accom

, .

p lish able in a d ay ; f or l on g co n tin ued h a bi t-

s of t h ough t m ay ,

not be overcome rapidly T he h ardest lesson of all to learn is

.

to forgive th ose who according to his stand ards or th ose of the

, ,

world h ave actually wronged him Herein is our greatest

, .

enemy ; f or it naturally seems to us th at when we h ave been ,

wronged we have j ust reason f or hearing ill will mali ce and

,
-
,
“ ”
thoughts of ge t-even ne s s I t
-
i s n ec e
.ssa ry to f ree o u r selves

from this attitude I n this error may be found the seat of all
.

other errors Let it be our fixed aim to reach the pl ane where
.

we can say f rom our i nmost heart : “

I forgive all those who
have wronged me ”
. Th ough this does not i mply th at we must
again ofler them th e o portuni ty to take advantage of us as
p
thi s would be on a par with the acti on of a man who would
displ ay his valuables knowing that they would be temptations
,

to those morally weak .

When we h ave learned to forgive we h ave found the p ath ,

leadi ng to power to freedom from undesirable things and we

, ,

will be on a plane where the th oughts of another or of many ,

others be they ever so potent will h ave no perceptible eflect

, ,

upon us .The consci ousness of a true pure ki nd heart makes , ,

man a king a free man even in a world of slaves

, ,
.

Many students have expressed the belief th at in order to ,

become free from the evil influences of other minds it is neces

sary f or them to h ave some one a master or an a e t — d p — who
,

understands the L aws to create counter influences

, I t is uh .

doubtedly possible f or anoth er to do this ; but it is not always a

desirable method to pursue I t is employing the Mosiac law :.

”
A n eye f or an eye T he better plan is to learn the truth and
.

so always be protected .

There is but one satisfactory way of attai ning freedom .

That is to free the mind and heart from evil When once thi s
, .
THE D IV IN E L AW . m

m ef use to even em m zz e m
r
n.

“
a mh a clear carn zim mi

rt
‘
w ac h ave brong irt us harm ami
Wing us s ea : amt

“ 13 3
. 0 11c
166 T HE D IVINE LA W MA STER HIP ,
S
is accomplished , there will no longer be the creation of any but
the most i g and ennobling vibrations thus pro
ex a te l d ,
l
e evat n ,

hibiting all low deceitful malicious and de

, s tructive infl uence
s,

from entering with in the personal aura .

Even when we know that someone is trying to inj ure us by

the specific use of thought power we should seek the shelter of ,
“
the heart plane and there hold the thought :
, Though you are
trying to h arm me to bring me mi sery and failure yet before
, , ,

God I fully forgive you and refuse to ev en entertain the con,

caption of your act You sh all be as though you had no ex

.

”
istence .

If we do this we may rest with a clear conscience and

wi thout fear We are assured that the D iv ine Law will be our
.

protection ; that wh at might otherwise h ave brought us h arm and

distress will actually be the means of giving us peace and
strength By our attitude of mind we are transmuting into love
.

and power the forces th at would oth erwise h ave been h armful
,

to us . We may even become conscious that the whi te heat of

love on the altar of our inner sanctuary melts the heavy clog , ,

ging vibrations directed ag ainst us I n such consciousness is .

found a power well-ni gh omnipotent .

The Div ine Law is clearly illustrated in the scriptural

narrative of Lot and his family Here we are told the story of .

a great ci ty whi ch because of the constant dwelling in the

, ,

mind s of its citizens on th ough ts of lust had become so degraded

as to bri ng upon i tself a sentence of destructi on God however .
, ,

was j ust and could not permit anythirg that would be unj ust to
a s ingle soul Accordingly He oflered safety to the inh abitants
.

if only a f ew godly souls could be found in the vast ci ty thes e ,

f ew being potent to protect the rest .

Here we see the power of a clean exalted lov ing soul , , .

Howev er in th at ci ty there were none such ex cept Lot and his

,

family He being free from evil a man who loved God and
.
, ,

humankind was potent to delay the destruct ion of the ci ty until

,
 TH E DIVINE LAW MA STERSHIP ,
16 7

he had h d a place of safety O ne soul pure in its motives

reac e .
, ,

filled with love and forgiveness is frequently sufficiently strong

,

to set at naught the combined forces of a million souls contam

inated with evil .

From thi s it is not to be concluded that the awakened and

,

consci ous soul is free f rom app arent failure and sorrow M an .
,

i rrespective of his greatness and goodness dwells in this ma ,

teris l Sphere because of his need f or further experi ence and the
necess ity of greater purifi cati on Through apparent failures
.

and ch astening sorrows he learns to be of servi ce to the less

,

enligh tened Each experi ence of sorrow and adversity he ac

.

cepts as an i ndi cator He continues to try until he finally meets

.

with success When he has succeeded under such conditi ons he

.
,

is indeed a free man a son of the Fath er , I n the fi nal reckon .

ing his earthly mi ssi on has not been a failure but a worthy and
, ,

exempl ary success We are not promised p rotecti on ag ainst ad

.

versity and struggles ; but guidance and strength in the mi dst of

th em . The Divine Law teaches us to use the und esi rable as
steppi ng stones b
y me an s o f whi ch w e ma y cli mb to g reater

heights to purer planes and to a clearer vi sion of truth

, , .

These are the principles leadi ng to freedom D o not think .

to become free h appy and strong th rough any other means than
,

obedience to the Law of L ove and Servi ce N or is it after all .

, ,

so di fficult to attain thi s pl ane When we are once fully con

.

v inced th at only the g ood is truly l asti ng th at j usti ce softened

,

by mercy is the key to g reatness the work is already largely

, ,

accompli shed This is the thought maki ng us free; p rotecting

.

us from all th at is cons idered non good -

.
 Centralization
The young man see king af medi cal career, will , a ter care

ful considerati on select the school which he considers bes t

, .

He will then devote his entire t ime and attenti on to the study
of the text books of that sch ool only He is perfectly willing .

to trust the faculty of the sch ool in which he is enrolled in the

selection of his studies and is not considered narrow minded

,
-

nor bigoted because he will not read the text books of the -

Homeopathic Eclectic or some other school

, , .

So likewise must the 9 5t

“
, ,
f or the Mysti c carefully
.

choose the Sch ool th at he seeks to enter and h aving enrolled , , ,

must have suffici ent faith to follow its dictates in all things ,

such as breathing di et cali sth eni cs study treatment

, ,
— medical
, ,

and otherwi se S o thoroughly must he be embued with love

.

f or and faith in the school th at th ere is no desi re wh atsoever

, , , ,

f or dev oting time and attention to studies alien to the chool

, S
wherein he is enrolled .

“
F or the young medical student to read the books of sys
tems other th an the one to whi ch he has subscribed is to become ,

doubtful and therefore never a really successful physician

, .

“
So also f or the neophyte who is enrolled in one School
, ,

to attempt to g ain wisdom by the study of books not endorsed

by his instructors and possibly at vari ance with the system

,

taught is destructive and not the P ath to Mastership

, , This .

is neither narrow mindedness nor bigotry I t is common sense

-
”
. .

G uru Rakad azan .

17 0 THE DIVINE LAW MASTERSHIP ,

thei r ch aracters much inborn lov e, sympathy

kindliness of and

heart reflect j ust th at degree of the Div ine N ature Moreover

,
.
,

many of these supposedly non beli ev ers Show great rev erence -

f or all th at is good true beautiful and elevating while others

, , ,

who p rofess great pi ety are narrow of mi nd small of intellect , ,

and have reverence f or none of the truly desi rable things in life .

A verbal assertion is worth little unless it is manifested

in the life of the p retender He who cl aims to follow the dic
.

tates of the Divine Law and to h ave great fai th in the Father
hood of God but who shows li ttle love f or his neighbor or his
,

family who lacks sympathetic reg ard f or creatures below the

,

human plane who cannot see the desi rability of the beautiful
,

in nature and the worth of personal freedom does not give ,

ev i dence of actual heart beli ef in God h owever much he may ,

delude himself into the thought that he has faith in a Divine

B eing .

Whoever has great love f or friends and neighbors f or the ,

home ci rcle and the sub— human ki ngdom f or the beautiful the , ,

ch aste and the elevating ; who is willi ng to lend the help ing

hand in times of d i stress without questi on as to social standing

or ch urch affil i ati on of those in need — he it is who foresh adows ,

by the acts of his l i fe that he truly believes in God i rrespective ,

of any verbal avowal of non faith in the exi stence of a Div ine
-

Ruler .

Conscrously or unconsci ously th ose who are truly human ,

seek the best th at life can give and th i s in i tself indi cates heart

rel i gi on Knowingly or unknowingly such admire the beautiful

.
,

in all around them and th i s is a form of worship

, This in .

d icates the fact th at there is within the innermost self some

, ,

Ideal some form of Godhood that is ensh rined in the heart

, ,
.

The p ossessor or p rofessor may be utterly unconsci ous that

, ,

thi s is worsh i p He may be unaware th at his dev oti on to an

.

Ideal and his love f or the beautiful or rev erence f or the great ,
“ ”
or successful consti tutes
, worship in the true sense of that
term.
 THE DIVINE LAW MASTERSHIP ,

I t is immateri al what form man worships God the

in ,

Father I t matters not even if the reverence is unconsci ous and

.

foreign to the intellect That which is of importance is f or the

.

heart to have an ideal enshrined and constantly to strive to

attain it Even though this life may not witness the accompli sh
.

ment the act of idealizing and of striving to accompli sh is in

,

itself a potent and energizing type of worship that becomes

part of the immortal soul .

Whenever man has awakened to the possession of an ideal

—an ideal built of the beautiful the true and the elevating , ,

—
of the lovely and the lovable it is not essential f or him to

verbally call it God Lip prayer is then not as potent as the

.

const ant efiort to bri ng thi s ideal into materi aliz ati on The all .

necessary thing is f or h im to strive wi th heart and soul to , ,

realize h is ideal and to make it practi cal — of value to himself

and his fellow men Merely to think of an ideal and to day

.

d ream about it in a listless efi ortless manner is not worship

, , .

Unless there is an endless striv ing to make the desi re practical ,

it can scarcely be termed a worship at the th rone of God the ,

Father ; but to put forth every efi ort to accomplish the desired

aim in a way to benefit mank ind — thi s is practi cal and likewise ,

acceptable worship .

Unquestionably the reason such an ever increasing number

claim to be non believers in God is due to the fact th at thei r
-
,

gradually enlightening idea of a Divine B eing does not coincide

with the manifested ideal of the maj ority of professed beli evers
or with the inculcat i ons of the organized creeds If we menti on.

God the Fath er to them they suppose th at you are referring to

, , ,

a personal being who knows love but also h ate who manifests, ,

kindness but offsets th i s by taking revenge of those who disobey .

They imagine a personal entity who though primarily creating ,

absolute laws nevertheless is Himself able to set aside these

, ,

laws They beli eve Him possessed of whims and passions

.
,

originating arbitrary commands and rul e s of conduct f or man ,

17 2 THE DIVINE LAW MASTERSHIP ,

but is not Himself governed by them and that He punishes ,

and rewards condemns and blesse

,
s according to His own auto ,

crati c stand ards .

These many professed non believers cannot at first realize -

th at the adv anced and enl ightened concepti on has in mind a

Divine Consciousness fundamentally difi erent from the usually
accep ted one They may not h ave heard of the mysti c s idea of
.
’

—
the Diety a Universal Personification of creative Love of j us ,

t i ce of Goodness of Kind ess

,
n — a Being knowing neither h ate
,

nor revenge one who established L aws conj unctively wi th the

,

creat ion of the heavens and the earth who is Himself now ,

governed by these Divine L aws and can no more set them

aside than the merest human He is a F ather who is all love
.
,

who knows nei ther h atred mal i ce nor rev enge who does not
, , ,

and cannot puni sh but who so organiz ed the laws th at if man

,

attempts to set them aside he will himself punish himself ,

th rough the reaction of defied l aws .

T he multi tudes h ave not been instructed therefore do not

w
,

comprehend the la of Universal Sub stance or an Fs sence or a , ,

Div i ne Spark which is implanted in each and ev ery human

form contai ning in l atency the attributes of the Div ine N ature
,
.

O f such a teaching they may have heard but thei r own ideas ,

are as yet so i ndefi nite and vague th at they do not give them
, ,

selves credi t f or h aving fai th in a Supreme B eing irrespective ,

of form nature or type

, .

Perhaps the idea of the Fatherhood of God is not new to

them ; but it is the old orth odox God they h ave in mind They .

h ave not been instructed in the personificati on within them ,

selv es of Godhood nor how to make practi cal appli cati on of

, ,

such a th ought neith er do th ey know how to establish it in their

,

lives as the actuating motive and working

end eavors .

These unconscious w
h eard of the inculcati on
 17 4 T HE D IVIN E LA W, S
M A TERSHI P

To be thoroughly conv ncei d of the truth that God may ca ne

to dwell within, is to induce one to seek ; and to seek is ulti
mately to find . N o man make
s efi ort in vain unle
ss he heoun es
discouraged before he has had time to grow into the acca nplis h
ment To truly aspi re is to do the works neces sary in order to
.

find I t is to obey the D i vine Law that leads one to God , the
.

F ather The fai th whi ch induces the seeking, the earne

. s tness

which s e l ead to a satisfying concEption of

ofiers obedience, the

God, s s of
and a consciousne His indwelling in cur own heing .

At the same time works, suc h as the Father within pra npts ,

manifest the attributes of God . Man attains a satis fying con

ception of God only th rough the consciousness of Him in the

dept hs f
o his own being .

T he pmcess of becoming consciously united with God , th e

Father is a gradual one and is possible only through a spiritual
,

w h T fl h i f i w i h G d
’

gro t o e ec
.t t e consc ousnes s o un ty t o is the ,

G reat Work the accomplishment of which brought man to the

,

earth p lan e Th e u n de r
.t akin g o f thi s G reat W is wo rship
-
ork
-
ing (win king) at the foundation of a liv ing, vital, throbbing ,
pulsat in g u r in
g g relig io n I t is no t m erd y a
. rd igm
i hu t b e

“m es a —
m aled A o the indiv idual soul —religim . I t is a

fait h made practical one with a consistent aim, , and hmefits

both the person liv ing such a lif e and those who m in un isct
with him .

unity with God, the F ather .

Thm rghout an the dcmains of nnnne there is a m ,

or dual, law The pendulum of the d ock s'fila fi n h fi

.
 TH E D IVIN E LAW MASTERSHIP
,
17 5

s ide then an equal di stance to the other The moment the

, .

pendulum swings to one side and fails to return to the other ,

the clock stop s Throughout all nature in fact in all th at is

.
, , ,

the same law applies Man is a little world fashi oned after the
.

universe and identi cal laws govern the two

, .

—
Generation or creation which simply means a bringing
,

—
forth to vi sible manifestation is the swinging of the pendulum
of the law of exp ression to one side of exi stence When man .

begins to comprehend the Law of Regeneration then the pendu ,

lum will swing in rhythmi c moti on and an equal di stance to the

oth er side of the clock Then there is true life in that man
. .

The law of creati on is under the control of God the Fath er the , ,

Universal Lawgiver He it is that governs creation The Law

.
v .

of Recreati on is likewi se under His di recti on but man has free ,

will and may choose to refuse to be governed f or his own benefit .

God is the power th at functions in and through all dep artments

of creat i on Having been given the power of reason and the
.

privilege of choi ce man is endowed with the abi lity and the
,

freedom to accept or to rej ect the d i ctates of his inner self to

apply the creative forces f or the Recreation of the self .

The p rocess of creati on is invi sible and b al anced in its

workings but vi sible in its manifestati ons The Law of Re
, .

creati on is likewi se i nvi si ble in its process of reconstruction ,

but in its final results and mani festati ons th rough the per
,

sonality it becomes visible; manifesti ng h owever not in a new

, , ,

creature a new ent i ty but in the transformati on or transmuta

, ,

ti on of the personality already created and in manifestation

, .

Wherev er there is apparent a law there must have been a ,

lawgiver call th i s or Him what we will There must be some

, , ,
.

thing to set the law into Operati on gi v ing it its di rection and ,

mot ive power Thi s something thi s origin of law thi s center
.
, ,

and source of functi oni ng in the universe is th at whi ch we call ,

God the F ather of all the Sup reme B ei ng the Universal source
, , , .

If another term suits the fancy better so be it The term or , .

17 6 THE D I VIN E LAW MA TER HIP
, S S
title is not an m item
R ecognit i
ofon im
of the f actrtance .
,

realizati on of the Law that has been set into motion co operation ,
-

wi th the Law this is the thing of vital significance Moreover .

,

a law maker a creator must necessarily be an intelligent force

-
, ,
.

A non intelligent force coul d not set into motion a law nor
-
,

could it bring something into exi stence according to law and

order cap able of livi ng and propag ating its own kind
,
.

The law governing generati on is made use of by human

—
kind and by all senti ent things even by the flower the tree , ,

and the animal We may exclaim evolution but evolution is

.
,

governed by a law and th at indicates a law giver The law of -

.

generation is the incentive to reproduce and is the instinct in all ,

living forms I t is not a law that needs to be learned or under

.

stood in order to be of use; because inborn instinct di ctates to

all things th at bring forth according to their kind .

The law governing Recreati on or Regenerati on is f ar , ,

difi erent Man only is cap able of applying th is law B eing

.
, , .

endowed wi th reason and the p ower of selecti on he is cap abl e ,

of making i ntelligent use of it This he does not by blind .

,

instinct but by an intelligent di recti on of the highest power of

,

his being Moreover the desi re f or knowledge of God and the

.
,

longing to become Regenerated go hand in hand There cannot , .

be real knowled ge of God, no true knowing God and being at-one

with Him, unless there has also been a Regeneration of the whole
being After Regenerati on is accomfl ished the instinct f or crea
.
,

ti on gives pl ace to the intuitive powers of the soul .

Although the carnal man does reason to a certain degree ,

neverthele s s be d epends greatly upon h is instincts to guide him

—
,

in all things His p assions and his desi re

. s the instincts that
e o n—
b l g to all animal creati o mostly selfish guide and rule
n ,

him Wi th the Regenerated or the Recreated being instinct is

.
, ,

no l onger the ruling force Reason guided by intui tion d irects

.
, ,

him and leads him onw ard .

The power to become Regenerate is within every human

17 8 THE DIVINE LAW MA TER HIP , S S
Seeking to become Regenerate also indicates that man is
yi g
tr n to find h is God— n ot a B eing in som e f ar ofi h eav en- but -

the divini ty th at may dwell wi thin each human creature and

come into uni ty with the Universal B eing wh om we call God ,

the Father When Regeneration has become established unity

. ,

wi th God also has been attained Thi s is the concepti on of God

. ,

the F ath er th at sati sfi es the h ungry soul

,
.

I t must not be understood th at when man commences the

process of Regeneration activity on the plane of creati on must
,

cease .Some in fact many to their own h arm have entertained

, , , ,

the idea th at Regeneration entirely supplants generation and

th at the two l abors cannot be carried on together harmoni ously .

This is a mi staken idea Man can live the Regenerate life and
.

be a better h usb and and father th an if he were living the creati ve

life al o e I n fact he can be a thousand fold better father ;
n .
,
-

f or when he is living the Regenerate life he is certain to do his

, ,

full duty toward his ch ildren because he fully cornprehends the

seri ousness of the governing Law The man who is liv ing the
.

creative life wi th a family to care f or to guide and to lead in ,

the right can l ead the Regenerati ve life as easily as the one who
,

has no one depend ing upon him f or guidance and support In

o
.

truth in thi s case as in the former he may become as great if

, , , ,

not a greater M aster i f he is married and has children f or the

, , , ,

reason th at th ese children and thei r requirements will call forth ,

love sympathy kindness and other g ood qualities which oth

, , , ,

erw ise might be unknown to him

, .

He who seeks Mastership must remember that every law

in the universe is dual in its ex pre s sion To attemmto stop .

the Law from functi oning in one direction is to nuln its acti on
. m
in another T o be co plete man must recognize the demands ,

of the materi al plane as well as those of the plane termed

sp iri tual He must h onor the physical as well as the intellectual

.

in its legi timate demands ; the intellectual as well as the soulual .

He must give attention to the body as well as to the soul The .

 TH E DIV IN E L AW, MA TER SH IP S 17 9

body being the temple and the soul being that which is to dwell
,

in the temple Th at which dwells in the temple cannot find an

.

abiding place elsewhere; and with out a tenant the temple is ,

but an empty shell .

The law of creation belongs to the physical man; and we

that its energies are never employed f or unworthy purposes The .

Law of Recreation peculi arly governs the soul though there is

,

also a regeneration of tbe body and its f unctions . The powers

of creat on and
i Recreation are innate I t is our p rivilege and .

our duty to make use of bot h of the s e l aws ; or to ex p ress the ,

thought more accurately to work harmoniously with the Law in

,

its dual aspect .

The Law of creati on is by no means limited to the func

ti on of the reproducti on of the speci es I ts more important .

functi on manifests i tself in the power of thought and imagina

ti on . Thinking is a form of creation Mere thought may be .

negative; but becomes posi tive when we act according to the

thoughts in our minds Imagination or image making and
.
-
,

image holding is one process of using the creative law To

-
, .

imagine an ides " a house that we wi sh to build and dwell in a

, ,

fri endship that we wi sh to possess a business that we wish to ,

establi sh a benefit th at we desi re to confer

,
— th ese are legi timate
and fundamental use s of the creative pow er ; but we must ever

be careful to employ the Law f or noble and worthy purposes

and in a constructive manner .

the power of th ought and imagination an ideal th at pertains to ,

our finer nature the Soul The aspirati on to find God the
—
,
.
,

Father within to know Him and to feel united with him this
,

is employing both the law of creati on and the p rinciple of Re

creation O ur desi re is f or manifestation both on the materi al
.

and soulual pl ane We aSpire to express the attributes of God

'

.
,

the F ather, in the activities of a practical useful li fe We long , .

180 THE D IVINE LAW MA TER HI P, S S
also to reach out toward the D iv ine Being and to unite our
consci ousness with Him on the pl ane of S —
oul or D ivini ty this
,

dual expressi on of our desire is a mani festati on of the Laws

governing creation and Recreation .

We obey the law of creati on in doing our duty to our fellow

men as we do when we act in harmony with ethical and moral
,

l aws ; but there is something higher than ethical law and moral
oblig ati on. To meet the conditi ons of the higher we must har
monize our thoughts desires and acts with the Law of Regenera
,

ti on T o know God the Fath er to commune with Him we must

.
, , ,

observe the requi rements of the Divi ne Fiat A s we do this

.
,

grad ually our whole being becomes purified transformed ex alt

, ,

ed and Rege nerated and we will know God N o longer h ave

.

we need to merely believ e in His exi stence We have become.

like Him in thought and feeling We h ave become consci ous of

.

Him Faith has given place to knowledge

. .

The doctri ne of the consci ousne s s of God the Father be , ,

comes a religi on of revel ati on h av ing to do di rectly wi th the

individual soul . I t is not a dogma th at requi res faith in mere

ex ternal or formal creeds . By its method we go di rectly to the
fountainhead of consciousness and of realiz ation Thus the .
,

“ "
question : Wh at of God the Father receives a highly satis
, ,

factory soluti on.

18 2 THE DIVINE LAW MA TERSHI P , S
without assuming the function of dealing wi th personalities and
individuals All our statements are made with the sole idea of
.

guarding the sincere student against dangerous paths .

Many of the faki rs of the Orient called Yogi h ave through , ,

mental and physi cal practices reached a state of negative

,

mech ani cal d evelopment almost beyond comprehensi on By .

negative mechanical development we have reference to that pe

culi at mental inerti a whi ch permi ts earth bound di sembodied

-

beings to use thes e negatives at will These classes are speci .

mens of filth ; matted hai r dirty rags f or bodily covering and

,

persons that seldom if ever experience the cleansing efiects of

, ,

water
Though constantly used as a medium by unknown forces ,

and appearing as occult masters they never perform any useful

,

labor or servi ce Their acts are of benefit to no living creature

.

unless it is to the vermin infesting thei r bodies They are ap .

pa ren tly w ond er workers ph en

-
om ena m o
,
n gers lif el ess mach i
-
nes ,

dominated by the disembodied They live th rough the aims

.

given them by the people are feared by all who come in contact
,

with them and who willingly give in order to avoid the curses
th at might otherwi se be directed ag ai nst them .

Thi s class of Yogi is common throughout India I t is the .

curse of th at country They are the result of true Yog a wrongly

.

directed I t is this type of Yogaism that has been freely taught

.

in the Western world and is freely followed because it enables

the deluded aspi rant to produce phenomena I t is destructive .

Yogaism I n every instance it tends toward ways that bring

.

harm to body, mind and aoul to all who are f oolish enough to
be misled .

ightly termed negative Yogaism because he who f ol

I t is r

lows this path never becomes a master in the true sense of the
term He develops into a mere mach ine is a plaything of dis
.
,

embodi ed spirits or of his own degraded imagination He may .

master certain forms sufi ciently to enable him to employ them

 THE DIVINE LAW MASTERSHI P ,
183

in producing phenomena; but he is enslaved and is the un

, ,

thi nking machine oi forces outside of himself and whi ch are

,

themselves the result of evil tendencies and practices .

Much of that which is known as Psychism to the Western

world comes under this heading Every one truly desi ring to .

attain the highest mus t consci entiously shun it Those who f01 .

low this meth od oi so called devel opment usually observe p rae

-

tices whi ch prod uce negative conditi ons of body mind and soul , .

I t is impossible f or such a person to become wh at is termed a

Psychic (this is a misnormer) without fi rst becoming so nega
,

tiv e that foreign enti ties and influences can work th rough him .

For illustration here we find a woman refined in every

, ,

respect one who might be a power f or good in the world cap abl e
, ,

of glori ous motherhood and the rearing of sons fit to become

kings Through a mistaken idea she follows the p ath of nega

.
,

tiv ism ending in psych i sm

, S he becomes d eluded with the
.

notion th at she can at wi ll leave the body and v i sit oth er p arts
, , ,

of the world .

I t is admi tted th at the true master or adept can do this , ,

thing ; but he never attempts thi s to sati sfy an i dle whim nor
to di splay phenomenal power and he nev er talks about h is
,

mysti c capabilities If he ev er attempts thi s it is in response

.
,

to a worthy call in the servi ce f or humanity or to help a worthy ,

cause th at cannot otherwi se be served When the mas ter or .

,

adept doe
, s undertake such a trip it is in full consci ousness ,

during the wh ole period of his absence Those who talk of .

possessing such powers and privileges are usually g reater faki rs

th an the negative Yogi of I ndi a .

With individuals who in this generation are termed psychics

it is f ar different These are usually women whose nature is
.

refined and highly sensitive The more refined a person is the

.
,

eas ier it is to become neg ative to the d estructive influences of

the di sembodied Because of the practices requi red neg atives

.
,

are almost invari ably si ckly in body having a highly strung ,

184 T HE D IVINE LAW MASTERSHIP ,

ner ous s stem, emot ona

v y i l in temperament and l acki ng in self ,

control. The nerve and brain cells are starved and f ar below
normal because thei r vi tal i ty is constantly sapped by the dis

embodi ed ghoulish force s th at use th em .

I n the maj ori ty of instances the psychic s attempt to leave

’
,

the body h as no j ust excuse I t is incited by the same reason

.

th at the Op i um fiend takes his d rug — to sati sfy an abnormal

craving of the physi cal being A t each attempted astral trip
.
,

much nerve and brain energy is lost and the general system be ,

comes more and more depleted S ad to contem ate the psychi c

.
m ,

imagines th at by this means she is attaining development of soul

and greater ill umination ; whereas each experi ence of attempted
,

astral wandering robs her of the R egenerating F ire th at is abso

,

lutely necessary to true refi nement of the soul which would ul ti

mately result in Illuminati on F or th is one reason if f or no
.
,

oth er— i - —
because t s self destructive negativism in any form
i ,

called by wh atever term is to be depl ored

, .

Examining th i s problem still further we find th at nearly ,

one hund red per cent of th e p sych i cs th at cl aim to be able to

leave the body and to be consci ous wh ile so doing are neither ,

more nor less than the dupes of thei r own imaginati on—the
,

delusion of th ei r senses Th is statement is clearly proven by

.

the fact th at not one out of a hund red is able to even sense ei ther ,

good or evil coming to them whil e on such an astral j ourney .

Were it really true that they retained consciousness and could

enter such a state th ey would be abl e to sense condi ti ons through
,

thei r contact with the Universal ZEth By snifi ng the air the .
,

h unting dog finds the scent of the animal of whi ch it is in

search ; and th rough foll owing the trail is led to the g ame
, In , .

like manner th rough sensing the Universal "Eth th at would be

,

connected w i th herself the psych i c would be enabled to com

,

prehend the influences about her Records of investig ation prove

.

th at th i s d oes not occur except in rare instances ; consequently ,

there can be but one conclusi on : psychi cs are the dupes of their
186 THE DIVINE LAW MA ST ERS H I P ,

l i i g extraordinary powers and ability He is one that

camn .

accepts conditi ons as they come yet is always trying to improve

,

them . He seeks to recognize good in all things realiz ing that ,

humanity has not reached perfect ion and consequently that , , ,

great ch arity is called f or His j udgment of others is tempered

.

with kindness and forgiveness because he considers each in

dividual as being in the process of refinement A nagging fault .
,

find ing tendency in one who lays cl aim to superior development

of soul at once cl assifie
, s such as a v ictim of negative practice s

who seeks the welfare of self alone The truly Illuminated and .

highly developed soul is never tyrannical He has at heart the .

good of his fellow men ; comprehending th at each indiv idual is

a law unto h imself and th at each must work out his own destiny

without interference of others .

To encourage and to cultivate the psychic powers along

neg ative paths is a benefi t to none neither to the possessor nor ,

to those who by ci rcumstances come into contact with such

, , A .

wrong and mi sguided development of these faculties is a curse

of the worst ki nd because it leads the posse
, s sor to imagine him

self on the road to divinity and to all th at is g ood and des i rable ,

whereas in reality he is treading the p ath leading to greater

, ,

self d elusion and final self destructi on

-
N o advantage is to be
-
.

g ained by developing the abili ty to leave the body at will Even .

when possible and done with the highest moti ves there is d anger ,

connected wi th it The manifestation of psychic powers neg a

.

tiv ely directed is invari ably abnormal and consequently should , , ,

be sh unned by every sincere aspirant .

True psychi c power (here using the term in its fundamental

meaning Soul ) p roperly directed admits of whole
“
,
”
s ome nor , ,

mal development I ts functi on is to benefit both the posse

. s sor

and others He who is seeking Mastership should not even at

.

tempt to develop the ability to leave the body until after Illum ,

ination has been attained and the soul has become wise in things
Spi ri tual The seeker may instead di rect his attention toward
.
, , ,
 TH E D IVINE LAW MA STER SHIP , 18 7

the development of the faculty termed Clairvoyance or clear ,

seeing as this means to the soul all that the tele

,
s cope doe
s to
—
the eye a means to scan the f ar ofl heavens
- .

Clear vision of soul leads to wisdom The student should .

aS pire to a vi si on of the truth a clear understanding of himself

, ,

th at he may know how to rightly apply the law s of thought He .

should attain a clear vi sion of life and try to understand con ,

ditions as they ex i st There are many avenues in whi ch powers

.

belonging to the soul may be wisely directed without taking

I n t heWes tern world the abnormal development and use

,

of psych ic forces receive diflerent designati on ; but in every in ,

st ance it is the same delusory destructive pract ice and must be

, ,

earef ully avoided In every case it is some feature of negative

.
,

Yogaism True development leads to the h armonious building

.

of body mind and soul , The system of training practiced by

.

the true aspi rant will give him the ident ical power over the
forces of nature that destructive Yogaism would ; and in ad ,

,
—
diti on it also instils the desi rable qualiti es of the soul love ,

kindness forgiveness a keen sense of j usti ce understanding of

, , ,

truth intui ti on and the abili ty to live a practi cal useful life one
, , ,

full of good works and kindly deeds .

The di stinction between the two types of Yogaism may be

emphasized in another way by calling them pract i cal and im

pract ical The chief characteristic of true development is th at

.

it encourages a p ractical creative life usefulne ,s s and good ,

works positive vi rtues and constructive powers I t honors the

, .

creator and the laborer

, I t preaches activi ty and guards against
.

listless aimless h abits of life I t ex alts worthy pursuits and

, .

occup ati ons I ts ideal is to make man a man ; woman a woman

. .

—
I ts aim is to create of them helpers of h umani ty not through a
means that weakens or lifts the load from the shoulders on
,

which it has been pl aced but by pointing out the way to self
,

help I t inculcates the tenet that strength comes through over

.
188 THE D IVIN E LAW MA STER S H IP ,

coming, that eflort and stru ggle are the pri ce that must be p aid
f or attainment and achievement Practical Yogaism encourages .

modesty in regard to spi ri tual claims A true representative of .

pract ical Yogaism never makes definite cl aim to Illumination ;

never di spl ays his powers h ides from h is left h and the deed s of
,

the right and comprehends that he who talks does not know ;
“

while he who knows does not ta

Further contrast is to be noted between the two types of
development in the fact th at destructive Yogaism feeds the per
sonality the outer self the peri shable p art of man s nature
’
.
, ,

True positive practi cal eflort along Spi ri tual lines gives bi rth
, ,

to and develops the individuality the inner self the imperish

, , ,

able p art of man s being — the S oul

’
.

Positive Yogaism does not ignore the personali ty but ,

teaches th at it must be transmuted i nto quali ti es that live f or

ever . The personali ty the lower self the second ary must serve
, , ,

the i ndividuality the h igher —,the primary and must ev er con

, ,

tri bute to its welfare; wh ile the individuali ty the Immortal ,

Being considers itself merely as an instrument to do the Will

,

of Him who is still greater ; He wi th whom the indi vidual is

connected as by a silver th read .

These i tems indi cate the main points of contrast between

the Anci ent Egypti an P ri esthood and its Ini ti ati on as at pres ,

ent taught by the modern Secret Sch ools and the neg ative Yoga ,

ism of I ndi a wi th its abuse d egrad ati on and nullification of

, ,

the creative p ri nciple of sex .

The Egyptian sch ool was founded th ousands of years be

fore the time of the master J esus and has continued true to its ,

nature since Those who entered this sch ool or Pries thood as
.
,

neophyt es were requi red to perform useful l abor in the fields

and the g ardens bel onging to the P ri es th ood by div ine right or

through concessions f rom the ki ngs L abor was by th em con .

sidered essenti al to the welfare of the newly entered aspi rant .

Th rough physical effort thei r natural bodies received needful

,
190 TH E DIV INE LAW MA ST ERS H IP ,

dogma O n the one hand is th at of the Ancient Egyptian Priest

.

hood at pres ent upheld and indicated to the aspirant by the 18 th

,

Pri esthood and its outer ci rcle the Temple of Illuminati This
, .

inculcates a doctrine of manhood and womanhood of positive ,

ness and individuality of good works and needful service to

,

ness, the becoming of the plaything of fate and submerged

forces indi fference to the welfare of others mak ing slaves of
, ,

the devotees and i nducing others to be in bondage through fear ;

,

ignoring the worth of useful l abor and the practical aflairs of

life while exalting the personality above the soul
, .

I t must constantly be borne in mind that qualities and

powers of Mastership are impossible of cultivati on when Shi rk
ing the practical demands of life and shunning ordinary every
day affai rs The true man ignores nothing th at is useful and
.

necessary I t must likewise be a phasized th at qualities and

.

potencies of Mastership are not developed by giving one s entire ’

attenti on to th ings Spi ri tual The eye looking at one thing

.

continually cannot see clearly Attention di rected in one direc

.

ti on only with out relief in other ch annels loses its acutene

, ss , .

The atta nment

i of Mas tership , or Ini ti ation is by , no

the contrary is true; th eMaster having more ,

h
rat er th an le
s s,

to cope with in e terna affairs

x l . As h
s oul ers d become broader ,

burdens ofter become h eavier Were a man to reach such a

.

plane that he no longer had aught to overcome the faculties ,

ad apted to battling against adversity would quickly become ,

ine rt and he would be less than man Like all others, the - .

Master must meet all the conditions of li fe whether favorable ,

 THE DIVINE LAW MASTERSHIP
, 191

or oth erwi se
. His Mastership , however has, taught him to v iew

conditions and circumstance

s from an enti relydi fferent angle .

He overcomes by accepting conditions as they are by meeting

,

them as man Should and then turning a di sadvantage to his

,

He lives in the world of action and he v iews the

,

grandeur of the soul at the same time B eauty is his by right

.

of conquest eflort and activ i ty because it constantly adds to

, ,

his life and the forces that give him greater power .
 Consistency
O n enteri ng the Secret Schools and commencing the study

of the S acred Science ,

—
do not iiyou a re sincere and beli ev e

—
in them attempt to practi ce the breathing ex erci ses of one
S chool the cali stheni cs of another the dietary of one system
, , ,

and the bathing of yet another .

“
Subscribe whole souledly to the enti re system follow it
-
,

implicitly and you cannot fail .

F or unwritten centuries the Secret Sch ools have made the

“

need s of men thei r study and the system is complete in every

,

respect . Wi thin its membership are teach ers who instruct in

the art of breathing b athi ng di eting exerci sing and develop
, , ,

ing I n its ci rcle are Pri ests who ofler communi on in h armony
.

with the Spiritual inculcation of many centuries, likewise phy

sicians who select the best of the materi al remedies and har

monize th em with Spi ri tual forces There is no need to run after

.

“ ”
strange gods . In all h onesty to yourself be at least as con
,

si stent as are those whom you h ave left because you consid ered
,

th em unenlightened and thei r beli efs as unworthy of your

,

”
knowledge . Guru Rakadaz an .
194 T HE D IVIN E LAW MA TER H IP , S S
before those who come f or guidance and help one s personal ,
’

sufferings g rievance
, s losses and atlx ieties is to quickly lose
, ,

the confidence and respect of such T o recount vi ctories achieve

.
,

ments adv antage

, s opportunit ies and ex periences is to lose power
,
.

The less one has to say about one s personal li fe and intere
’
s ts ,

the more self - respect and real power d oes one manifest The .

wi sdom of a sacred S ilence relative to the personal life and ex

p erien c e
s ha s alw ay s rece ived high praise from m a ster s an d
initiates .

The quality of reserve, in regard to oneself is more or less ,

natural with many people Th ose to whom it is not can easily

.
,

sub im t t m
he s l s
e v e to self di scipline in this respect
- A self .

discipline of this nature necessitates aclear vision of the ideal

to be attained and a sati sf actory reason f or seeking to realize it .

O ne must be convinced th at re s erve and normal modesty are at

once a mark of wi sd om and an unquesti onable index of power .

When thoroughly convinced that reserve and silence are admir

able traits of ch aracter it is comparatively easy to e
, s tablish

them in one s life

’
.

I t is also of supreme importance that he who is prep aring

to become a teacher or leader in the Great Work should ex erci se ,

scrupulous S ilence and di screti on in respect to h is own training .

S tudents will find it much to their adv antage to exercise silence ,

reserve and di scret i on ev en in th eir associ ati on with oth er stu

dents There is no good reason why a student who is enrolled

.

f or priv ate training should reveal to a fellow student the course

of study that he is pursuing or the speci al lessons he is trying
to master Even greater is the need of silence, in regard to any
.

personal training when associating with those who are not in

,

symp athy wi th such work The reserve one feels concerning

.

one s own study and progress should also be an incenti ve to

’

silence rel ative to the study and the degree of success of others .

Therefore an inner sense of the sacredness of each individual

,

life should prompt every student to be reti cent and discreet in

 TH E DIVIN E LAW MA STER HIP , S 195

the questions that he propounds to other students In a work .

of this nature th ere is no place f or curi osi ty and inquisitiveness

,
.

S ilence and prudence in oflering and seeking information always

mark the truly cultured man or woman .

Withholding information in the matter of training should

include more th an one s own personal aflairs I t should embrace
’
.

all thi ngs th at concern one s teacher Nothing can be more

’
.

sacred th an the communi cati ons between teacher and neophyt e

between Master and those who seek Initiation The student has .

a perfect right to feel assured th at his communi cations both ,

verbal and written are held absolutely sacred and confidential

,

by his teacher I t is equally immrtant th at the teacher should

.

h ave reason to ex pect absolute sacredness and confidence on the

p art of the student and in regard to all that he may confide or
,

communi cate to the aspi rant T he master s communi cati ons and
’
.

instructions are indiv idual and personal There can be no .

possible ex cuse for repeating them to others Death should be .

preferred always .

The missi on of the Master and the Ini tiate is to lead the
seeker to the T ruth to guide him in the path of true devel op
,

ment and help him to find the Light within his own Center
, ,

truly a herculean task Loyalty to the teacher or guide by no

.
, ,

means places one in bondage to an individuality nor does it in ,

anywise interfere wi th freedom of conscience and the ex erci se of

personal j udgment and opinion I t does not necessi tate th at f ol
.

lower and leader shall view all things through the same eyes ;
but it doe s demand confidence and deference The teacher .

interprets the l aws of the H igher Kingdom to the neophyte I n .

no detail does he i nterfere wi th his personal freedom; on the

contrary in every way does he try to h elp the student to find
,

his own Inner Guidance and the Light of his own Center His .

eflorts are to guide the novi ce to the pl ane of Mastership wi thin

h imself and the aSpirant g ains confidence in his Inner Monitor,

,

by faith fully and confidentially following instructions accord ing

196 T HE D I VI N E LA W, MASTER S H IP

to his best There are times wh en the severity of

understanding .

a teacher or the chiding of a master are necessary stimulants to

the more earnest endeavor and the neophyte who is unable to

,

accept thi s and to face his own conscience th rough the righteous

sternness of the teacher is f ar from being p rep ared to attain

,

Initi ati on or qualified to enter upon a life of leadership

,
.

The Initi ate Master is f ar superior to the th ought of per

-

sonal foll owi ng He is above the plane of demanding loyalty

.

and support to the personal ity He is indi fferent to praise and

.

censure T he admoniti on to the neophyte in regard to loy alty

.
,

reserve and S ilence concerni ng both master and training comes ,

from a source f ar removed from arbitrary man made authority -

.

The very rel ationship existi ng between neophyte and instructor ,

the condi ti ons necessary to soul growth the law of honesty and ,

devoti on make it obl igatory upon each to maintain the atti tude
,

of l oyalty toward one anoth er Undevi ati ng l oy alty of both must

.

be given to the Great W ork under p ain of d amnation f or being

trai tors D amnati on always is the pri ce th at must be p aid by
.

the traitor .

The inculcati on of the necessity f or reserve silence and ,

discreti on is applicabl e to every one who seeks inner dev elop

ment and higher knowledge These qualities of ch aracter are of
.

prime importance to the g rowth of the soul The Masters of all .

ages enj oi ned the principles of S ilence concerni ng personal mat

ters especially rel ative to traini ng f or mastership and the ad
,

mittance i nto the temple of knowledge and power The reason .

f or this becomes more and more app arent to the sincere aspi rant
the farth er he advances on the p ath "ltimately he will compre .

hend th at thi s principle is indeed the secret of wisdom and

power I t is in every sense to his own best interests to observe
.

the law Let it be emph asized in every possible point

.

th at the law of silence reserve and discretim has been th

, ,

out all the ages enj oined upon neophytes because it is me

,
:

to spiritual growth just as the lawo love and purit o h

, f y f
198 T HE D IVIN E LAW MAST ERSHI P,

than a cri tical self —

the constant fault finding with
,
- the habits ,

and short comings of others . S uch a perscn is never satisfi ed,

“ ”
s of that particular ex acting
to the taste l .

N m m ly does the spifi t of a i fi d sm retard smfl m

but it produces in the organism a potent eause of disease of the
body and unrest in both mind and heart . In f act , the critical

everything to be seen as through a glass darkly . If the organ

ism is clogge d with poisonous b
su stance
s , which induce all
“
things to be seen as through a glass darkly, it is easy to ca n

prehend that the judgment cannot be cle

s r, the v isim eannot be

result of such a condition of body, mind and heart

Another .

individual of wholes ome sweet spirited inclinations may v iew

, ,
-

m
the sa e situati on and find it pre eminenfly encouraging
- .

I t is not difficult to be at peace and in harmony with m e s ’

self when all things seem well In that instance, it doe

. s not

require a student of the higher philosophy or a Master to feel

satis fied A nyone even the most carnal and materialistic can
.
, ,

manifest a sweetness of spirit when outer circumstances are to

his liking When all things appear wrong and we are am g
.
,

those whose habits di ffer from ours th at is the time one must , ,

through the inner harmony and peace, be at ease and at re

st .

O ne never is aware of true peace and harmony until he finds

them wit hin himself . T o depend upon the inner harmony when

indicates true attainment and

power .

The criti cal personality invariably is out of harmony with

itself I t is seeking in the ex ternals of lif e and in other people
.

that which must be found in one s inner conscimssnes

’
When .

peace and harmony have been attained within, it will

being annoyed by the inconsistencies and the inharn v

attract its attention from the outside source

s .
 THE DIVINE LAW MASTER SHI P ,

Furthermore that whi ch in another annoys us or in a

, ,

g ive n si tua ti on or con di t io n di stu rbs us f requently is a

,
reflec

ti on of some defect some flaw or some error in our own nature

, ,
.

If we will turn our attention to the rectifying of the error thus

rev ealed in ourselves we will find th at the external condi ti on
,

ceases to annoy The trai t in another that irritates us is to be

.

accepted as a guiding post pointing clearly to the gl aring need

,

of our own defective heart If we sincerely seek the help of our

.

own conscience in following the di recti on indicated by such a

guide we soon become indiflerent to the external cause of the

,

i rritation Crudeness in manner of another which Shocks or

.

startles us invari ably reveals a li mi tation in our own nature

, ,

“ ”
and di rects our attenti on to the need of a deeper work of g race
in our own heart We serve as themirror of one another Th at
. .

which startles as well as that which calls forth admiration re

, ,

flects a corresponding condi tion in the beholder .

These are principles th at should be thoroughly tested and

applied in the lives of all who would attain self knowledge and -

self mastery
-
. Especi ally must they be mastered by him who
asp ires to become a teacher or a leader in the cause of truth and

righteousness .

In this g reat sphere of action are to be found all grades and

strata of soci ety from th ose of high est cul ture and ed ucation to
,

the lowest depth s of ignorance and supersti ti on from the most ,

deli cate polish and refinement to the crudest possible expression

of humanity from professi ons th at command millions and win
,

the applause of men to the humble station of the one who barely
,

earns his loaf of bread through menial service We must be .

prepared to meet men and women who are stupid according to

our stand ard who are unpoli shed and crude and who are uh
, ,

app reci ative and unresponsive B ut he who compl ains of stu

.

p id ity a n d be com es i rri ta ted by cru den ess and is annoyed by

lack of responsiveness has not yet reached the plane of lead er

ship and has much to overcome before he is able to lead others
,
20
0 THE DIVINE LAW MA STER SHI P ,

to peace of soul ; f or all of these have their niche in the great

“ ”
world They h ave their sphere of action and fit in as do the
.

various stones of multitudinous sh apes fit into the walls of a

great building .

Think of the soldier on the march against the enemy "Even

though he may h ave been reared in a home of refinement and
luxury does he in active servi ce f or his country expect all the
, , ,

comforts of l i fe? D oes he think to be free from h ardships toil ,

and strai n ? D oes he not rather yield hi mself loyally and brave
ly to present conditions on equali ty wi th a comrade th at may
never h ave known luxury ? If carnal man bent on the destruc ,

ti on of his fellow man th rough his loyalty to country and love

,

f or the missi on in wh i ch he is engaged can forget the luxuri es ,

by wh ich he was surrounded as a private citizen and be able to ,

enter heart and soul i nto h is missi on h ow much more should be ,

expected of the Sold i er of the S oul — he who helps men to find ,

—
l i fe instead of death be willing to deny himself and to find
,

peace and contentment in the Great Work ?

So strangely is mank ind constituted th at among those who ,

appear or at least who cl ai m to be high ly evolved are many

, , ,

who have developed a critical self f ar beyond the most egotistical

materi ali st I t is d i scouragi ng that th i s should be so; neverthe
.

less it is uncontrad i ctable I t is thi s critical self which must

, .

be mastered before man can become an Ini ti ate or Master and , ,

then a leader to others and a fi t representati ve to poi nt others

“
the way the t ruth and the life th at leads to peace h appine
”
, , ss ,

and i mmortal i ty .

The Science of the Soul th rough the medium of the Order

,

of Illumi nati and the Temple of Illuminati on is gradually in ,

struct ng manki nd in the WA Y

i — not a new P ath and an untried

method but one that the Masters and Initiates of all the cen
,

tut ies h ave taught and followed one tested and proved in the ,

experiences of many who have attai ned S oul Illumination It .

is the ideal that man must l i ve in thought word and deed if he ,

202 THE D IVINE LAW MA TER H IP , S S
We in America considering ourselves the brave and the free
, ,

do not recogni ze clan and class with such keen preci sion as do
other countri es ; yet perh aps this very fact makes the social

problem a more delicate one I t is not uncommon f or the colored

.

man of the South to speak of certain whi te men as white trash

“ ”
.

In l i ke manner there are those among the seemingly cultured

,

of the whi te race who exp re s s contempt f or thei r less fortunate

brothers by designat ing them as low trash

“ ”
These expres.

sions are here repeated with reg ret and sorrow of heart merely ,

to call attent ion to the ch asm of separati on that ex ists between

the diflerent pl anes of the great human f amily and to give an ,

eflective background to the statement that the Science of the

S oul recogni zes only the fai rness of mind and greatness of soul .

The diflerence in the degree of culture and dev elopment

between the colored man who calls the white man trash and “ ”

the whi te man who speaks of a less fortunate brother of his own
race in the same terms is that of col or only
, I n the case of .

the whi te man it is an i ndi cat ion even of a le

, s s degree of true

enlightenment f or the reason th at the white man has had g reater

opportunity h aving had his freedom f or centuries whereas the

, ,

colored man has but recently attained his leg al status .

Let the aspi rant and he who would be Master or Ini tiate
always remember th at in God s great universe there is no trash
’

and no col or line I n the eyes of the All Father the brother of
.
,

lowly degree is as dear as is the man or woman of rarest refine

ment The lowest as well as the highest are given the
.

ity to seek perfect ion If there is any di ff erence

.

F ather has more regard and tenderness f or the 1 .

because these need more care and attenti on .

clearly illustrated in the old hymn :

“
The Ni
Only those who have opportunity to develop a
ignore it place themselves beyond the pale l
,
'
.

a talent and refused to make use of it or wisely

adv antage .
 THE DIVINE LAW MASTERSHI P , 20
3

True culture is nev er manifested in critici sm nor condem

i h
nat on of ot ers nor in self-praise I t does not parade in snob
.

bery or scratching sarcasm; nor in passing j udgment on and ,

finding fault with the lowly I t forev er and always proves itself
—
.

by oflering the helping hand with a heart full of love so filled

,

that the most h umble may feel its radi ati ons and be convinced
of its genuineness .

You cannot draw the faithful dog to you while at the same
moment you are holding a whip behind your b ack and make him
believe you want to pet him Inst inctively he will feel the de
.

ceptive motive and shun you

, N o more is it possible f or you
.

to try to help the uneducated and the lowly and make them feel
th at you love them while you are cheri shing in your heart a
feeling of cri tici sm j udgment and superiority
,
.

The principle of love and kindliness towards others does

not encourage l owline s s as such nor does it depreci ate ex ternal
,

culture True refi nement and polished speech and manner are
admi rable i ndeed and much to be desi red and admi red in all ;
, ,

but unless these are accompanied by a refinement of heart and

,

soul they are to be cl assed as

,
“
p aste and tinsel ”
We must .

never forget th at it is not uncommon to find a j ewel of rarest

v al ue buri ed wi thi n an unpolished exterior .

The pri nciple of love and kindliness of heart toward all ,

does not advocate indiscriminate intercourse and famili ar asso

ciation between the diflerent classes of society Here again the .
,

law of reserve and di scret ion must be the guide The nobler .

passions will in time naturally find a h appy medium which ,

bridges all ch asms of separation and at the same time is careful

not to viol ate the law of appropri ateness nor inf ringe con ,

spicuously on the tastes and stand ard s of others To the soul .

“
of noble culture all thi ngs are l awful but not all things are
, ,
”
expedient .

The truly developed soul sees and hears many thi ngs with
out allowi ng them to make an i mp ressi on on i tself The act of .
20
4 THE DIVINE LAW MA STERS H I P
,

i g and hearing is here accompanied by th at of taking no

see n
”
notice; consequently it is the act of forgetti ng I t is possible
,
.

to pl ace oneself under such careful self discipline th at one be

-

comes comparatively impervi ous to the acts and the character

istics of others especi ally such as would ordinarily tend to dis

,

turb Shock or annoy

, .

Thi s is an ideal greatly to be desired in all students of

the higher philosophy Most of us at times are so situated th at
.

the aflairs of others are seemi ngly th rust before our noti ce giv ,

ing opportunity f or pronounced op inions in our mind regard ing

them .I n order to mai ntain peace and harmony within our own
hearts thus enabling us to be at our best f or the work that falls
,

to our lot it is wi se to cultivate the art of attending stri ctly to

,

our own busi ness and of p re

“
s enting the atti tude of
, holy in
diflerence tow ard the aflairs of others when such do not con
cern us This attitude of mi nd toward the aflairs th at belong
.

stri ctly to others in no wise stultifies the exercise of j udgment

and opini on in ch annel s th at demand our legiti mate attenti on ,

nor does it countenance wrongs and evils whi ch concern the

many The good of the many is paramount to the welfare of

.

the f ew .

The aspi rant who is prep aring f or leadership even though ,

his work may be re s tri cted to the more polished of soci ety ,

should be fit in mind and h eart to meet men and women of all

walks of life and always wi th a feeling that there is no gul f

,
“

between The student can accomplish li ttle in the Inner Work

.

theoreti cally he must find the actual realiz ati on, and receive
,

the test th at comes through actual experience Conseque ntly he

.
,

who is consciously or unconsci ously passing through the stages

of preparati on will doubtless be th rown i nto such ci rcumstance s

in life as will fit him in heart and soul and ,

look and forgive I n every stati on .

those who h ave attai ned kindliness

spiri t
”
Remember the story of the y
.
20
6 THE D IVINE LAW MA TER HI P , S S
which he may be placed or any labor however meni al he may
, , ,

be performing This test brings the highest reward and only

.
,

he in whose h eart dwell love and devoti on to a great cause, can

,

successfully compete in such a te st .

N or must he who desire s to serve God and humanity th ink ,

th at in the humbler walks of life a little learning understand

, ,

ing and wi sdom will suffice T o be of the greatest servi ce among

.

the lowest a th orough understanding of the Divine Law is

‘

essenti al. Meager and superfi cial training in the principles of

love truth and the path of power may res ult in harm rather
,

th an in good Let each aspi rant who desires to prepare himself

.

as a teacher a leader or a worker in the cause of i ndividual

, ,

and race development under the auspices of the Temple of

,

Illumination and Order of Illuminati place thoroughness of ,

p reparati on before all else but loyalty to the cause Let him , .

aspi re to become truly and fully qualified Let him not be .

“
impati ent ; but seek to be genuinely sincerely thoroughly pre , ,

pared in body mind heart and soul

”
, , .

S
The Science of the oul will develop the power that is to
lead the children of men who now dwell in ignorance out of
, ,

the d arkness into the light B ut th at the multi tude may come
.

to an understa ding
n of the W dor of God — the Di i ne
v L aw — it
is necessary f or those who would lead and teach to understand ,

the Law and thi s they cannot do in any other way th an by en

,

teri ng mind heart and soul i nto the servi ce of the master
, .

T o many it may seem th at this requi res extreme self-deni al ,

foregoing all the things worth while In a sense self-deni al is .

demanded ; but only in reg ard to things that are harmful either
to the self or to others Long pas t is the day when it was re
.

g arded a S in to smile and be pleasant on the abb ath day; or S

when it is thought wrong to meet in soci al converse N o more .

is the speci al dinner the game or recreati ons and Sports classed
, ,

as mortal sins
“ ”
We are approaching the cycle in which noth
.

ing will be forbidden man whi ch is in itself neither harmful to

 THE DIVINE LAW MA TER HIP , S S 207

the one indulging , nor to others, f or all good things may be en

themselves only those th ings whi ch are neither f or their own

good nor f or the benefit of others .

The leaders in demand are men and women who have

absolute faith in the system they teach They must understand .

the vari ous aspects of the Divine Law and posse s s a keen insight

ence to the Law is absolutely necessary so that man may free

himsel f from slavery to carnal lf and to others and therefore
se ,

freedom from un health unh appiness and mi sery N ot only

-
, .

must such leaders have supreme faith in the principles in the

abstract or theoreti cally considered ; but they must have con
,

fidence in them as a power functioning in the lives of those to

whom they minister They must also have faith in the wi thin
.
“ ”

of each i ndividual and constantly keep h s own will power on

,
i -

the alert so as to ri se i nstantly above doubt suspi ci on and sur ,

mising They must teach impersonally and imparti ally the prin
.

ciples of truth and righteousness and the importance of th ought

,

control withi n onesel f Under no condition should they sit in

.

j udgment upon those who need not wise admonitions .

What the teachings of the M aster were to humanity two

S
th ousand years ago will the ci ence of the oul be f or humanity S
during the new cycle This science will interpret the allegorical
.

teachings then annunci ated giving plain and definite instruc

,

tions regarding the attainment of Immortality of the oul which

,
S ,

is in reality Conscious A t O ne-Ment with God the Father

,
-
, .

The channels of i nstructi on th at represent the ci ence of S

S
the oul do not fasten arbitrary dogmas upon its adherents .

They state pri nciples clearly and emphatically These principles .

are es senti al as a foundati on upon whi ch to b uild .

If men and women coul d be made to see the future with its
opportunitie s they would quickly come forward and prepare
themselves giving heart and soul to the Great Work—a labor
,

,
208 THE DIVINE LAW MA TER HI P , S S
that is not f or the self alone, but also f or humanity and f or
“ ”
God A s in all other worthy endeavor p reparedness is the
. ,

magic "ey Unless a man is thoroughly qualified to accomplish

.

the things he desi re s to attain he can scarcely hope f or success

,
.

This is even more so in the Great Work of helping humanity to

seek and to find the Center of Peace and H armony wi thin them

selves Unless man is ready to meet in his own heart the con
.

—
ditions of the Div ine Law the Law of Love and Forgiveness
in its vari ous aspects he is li able to make many serious mistakes
, ,

and one error may do more h arm th an can be remedied by a

thousand good deed s Humanity is so constituted that it will

.

quickly forget a thousand noble deeds but will long remember ,

one li ttle f ault that attracts its attent ion .

i
M ankind generally s to day characterized by restlessness
-
,

and uneasiness That is why we are accursed with j azz and

.

Superficially considered it may appear that this

“ ”
the fl apper .
,

is due to self seeking on the materi al or physical pl ane and to

-
,

a desi re f or things ext ernal tangible and v i sible as a source of

, ,

h appiness I t is admi tted th at there is an unrest that looks f or

.

sat isfacti on on the plane of ex temals ; but on seeki ng deeper, ,

there is every reason to believe th at the cause is f ar beneath the

surface and is due to a general though possibly unconsci ous

, , ,

hunger f or th at which would satisfy the soul N ot comprehend .

ing wh at it is f or which they long men are turning hi ther and ,

thither in search of something to satisfy thei r crav ing and un

rest . N ot knowing where and how to di rect thei r search they ,

court ext ernaIs v ainly hoping to find peace and h appiness in

,

materi al Splendor carnal pleasure and temporal power

, .

Thus appearances indi cate that men are becoming more

,

and more materi alistic in thei r tendencies, and less spi ri tual,
 The pri ce of every bes uty in this world is in proportion
to its quality even although the payment of the p rice exacted
,

may be long deferred or may be made in such an intricate and

,

remote form th at its connecti on with the result is overlooked .

Maria Carmichael S topes B S Ph D Munich

, . .
, . .
, .

A sermon in a f ew words " Every aspirant to Initi ation or

Mastership should memorize this and conclude to the
”
price in the beginning so , the of heavy in
 The Vow or O bligation
In so f ar as the D iv ine Law is concerned , is there a di ffer
ence between a promise pledge vow or an oath
, ,

What Law determines the reward of loyalty and the penalty

of disl oyalty to the vow one assume s ?

A promise is neither more nor less th an so many words by

which we bind ourselves to do or not to do a certain thing
, ,
.

I n a promi se a second p arty is not necessarily involved

, .

A pledge is a promi se to another ; the language is usually

stronger th an in a si mple promi se and often is more to the, , ,

point Moreover frequently in making a pledge someth ing is

.
, , ,

“ ” “
depos i ted as an assurance of good f ai th or to bind the ,

barg ain .

, S
I n an oath God or the oul within is taken to witness ,

one s promi se or engagement The oath implies a willingness to

’
.

be bound irrevocably and to submit to the efiects of D ivine

Vengeance in case one fails f

to be aith ul to the f pro mise made .

M oreover in the truly M ystic F rat ernities the oath

, , or vow allies

the aspirant with the I nvisible Heavenly Hierarchies; and , the

oat h being taken upon ’

one s S oul, it cannot by any means be

I t is not to be understood, or supposed, that the Spiritual

Hierarchies damn the soul o f the foolish human weakling who

the Vibratory forces which have been called int o being by the
t
oa h ,
which rodu
p ces the efiect,
212 THE DIVINE LAW MA STERSHIP ,

T he peculiarly to an engagement made directly

v ow re ers f
wi th one s own soul or wi th God The vow is entered upon
’
.

voluntarily and may be made wi thout the intervention aye

, , , ,

even wi th out the knowledge of any oth er human being ,

.

I n so f ar as the Div ine Law is concerned the terms , ,

p romise pled ge vow and oath mean virtually the same thing
, , ,
.

The difierence between them is only one of degree Each in .

dicates somethi ng th at we promise to do or not to do; something

that we vow to guard with sacred secrecy or to whi ch we pledge ,

ourselves to be true and loyal The Secret Sch ools demand th at .

the aspi rant must pledge upon h is soul since thi s allies him ,

with the Spi ri tual Hierarchies under whose protection the

Schools are Experience bi tter and of long years has indicat
.
, ,

ed the necessi ty of th i s " .

‘
A mast er
t each er, one wh o h as een engag ed in t eaching b
t h e sacre
y
d
s cience t o, and t rainin
y
neo h t es , f or t h e
t went -nv e ear s , h as s h own recor s t o t h e writ er which ons t ed
as t
d
g p y p
p d
d re act ua
p llyf p
os itiv e roo t h at more t h an ort as irant s out of ev er
fk l
ait h es s t o t h eir mos t s acred v ow
h un f y p y
r ov e F or .

instance, an oat h is ta en t o res erv e inv io at e t h e s ecret oo s , p l b k

b ut ins t ead of b ein g f
ait h u t o t h e v ow. t h e f
ercentag e men l pk
ll
tioned wi g o t o t h e ex t ent of oanin s uch oo s t o t h os e wh o l g b
are not ob i at e lg
A ain, ins t ea d g
of s o arrang ing t h at in cas e
. d
of acci ent or su d en dd
eat h s uch riv at e d
oo s h e ret urned t o p b k
th e O rd er, t h e i nore t h eir own o i ation and p ermit th em to
y g bl g
d
f all int o th e h an s of th e ro ane A noth er req uent occurrence
p
is wh ere t h e as irant os es int eres t , b ut inst ead of eing o a t o
l
p f . f b l y l
h is sou s romise and returnin b oo s t o t h e O rd er, eith er giv es
l p g k
’

t h em awa or s e s t h em
y T h es e same recor s cl ear
ll
y
t h at in each and ev er case, t h e rev ersa of t h e V i rator forces ,
rov e
.

l
d
b
ly
y
p
caused such dis oya t y of th e s oul, s et into motion
by l
which eith er rough t f earf u sick ness, utt er f ailure in usiness
b
l orces
l b
f
l
or vi o ent end in of life g
I n such ins tances as wh ere t h e s tu
.

d ent omitt ed t o mak e rov ision and died, t h us allowing t h e book s

p
t o fa ll p f
into ro ane h and s , t h e s oul remained eart h- ound until
s uch t ime as someone, wi th more h onor in his or h er sou than
b
l
b
p
was ossessed
ook s and
th e
a ers , and p p
by
Let none conclud e
t ers and t each ers, h ad
s ud d en d est ruction of
214 TH E D IV IN E LAW MA STER S H I P ,

his oath and allowing privat e lessons or books to fall int o other

both in this world and in the soul real m after death.

TheIlluminati and the Magi in thei r Science of the Soul

,

as well as in thei r p rivate i nstructi ons aim at a sane and reason

,

able disposit ion of all di fficult p roblems of thought They seek .

to interpret all thi ngs in harmony wi th the D ivine Law; yet ,

they are governed by the experi ences and records of the vast
army of leaders and teachers who h ave preceded them and who

recorded faith ful and unbiased ch roni cles of thei r work ex peri ,

ences and the results .

S
The Science of the oul finds no reason f or emph asizing
one form of a p romi se more th an another nor does it insi st on ,

any parti cul ar formality in reg ard to enforcing loy alty and de

v otion I t seeks rath er to ex plain the Law th at underli es this

.
,

loyalty and devoti on and thus make clear the natural and the
inevit able results of di sloyalty and fai thlessness —
,

not because it
teaches thus and so but because the Law i s and no one has ev er
,

lived who und er any ex cuse or by any hook or crook could suc
, , ,

cessf ully evade it .

Ex perience has clearly and unmi stakably proven the su

preme importance of emphasizing this point so th at none need
err .The formality attending the promise of loyal ty and faith
fulness is of insignificant worth The Magi and the Illuminati
.

th erefore make no distincti on wh atever regarding the pledge ,

promise or oath I t recognizes and teaches th at under the

.
,

D ivine Law one is as binding as the other in so f ar as funda

,

mental pri nciples are concerned but demands one certain form
,

of all who w ould enter the p ath under thei r b anner and be in

structed in the sacred mysteri es .

S atisfactory di sposition of the Law underlying loyalty and

faithfulness demand s careful consideration of the ques tion To .

wh om is one under oblig ation in making a pledge promise or ,

 THE D IVINE LAW MA STERSHIP ,
215

an oath ? The answer would naturally seem to be: To the

person to whom, or the organi zati on to whi ch , the promise is

made .

To the p fi i l mind this would seem a sati sfactory

su er c a

answer If one takes upon himself fealty to a cause or to an

.

org ani zati on he s indeed h

i on o bound (
r - i f he really has honor
in his soul ) to be true to it and to refrain from anything

( t h ough ts word s o
,r acts ) th at migh t br ing th e cause or th e

organizati on into disrepute If connection with the cause or

.

the organizati on proves to be uncongenial or averse to one s

’

principles one may (in the Occ

,
ult and Mysti c) return to it all

th at has aught to do wi th it and then sever connect ion with it ,

but one is still honor bound to maintain silence and an att i tude
-

of neutrali ty tow ard it .

The rel ati onship between individual s and org anizati ons
and oth er individuals is twofold , There are oblig ations on both
.

sides : By disloyalty to an org anizati on an individual vi rtually ,

severs his connecti on with it By prov ing false to an organiz a

.

ti on he forfeits all rights to its protecti on and benefits

, Oblig a .

tions on the p art of the individual to another or to an order or

an org ani zati on of any kind should be entered into only after
,

ser ous re ect on and care

i fl i ful considerati on Then let it be with .

full allegi ance of heart and life and with sincerity of purpose
and with the full knowledge th at th ere can be no mental t e
“

”
servati on under the D ivi ne Law as he who thus attempts to ,

evade the spi rit and the letter of an oblig ati on thereby sets i nto ,

motion di shonorable, therefore destructive, forces and th ese spell

his doom .

While in the ex oteri c sense it is true the individual prom

ise is to another or to an org aniz ati on in the esoteri c inner
, ; (
216 THE D IV INE LAW MA STERS H IP ,

spi ritual ) sense the promise is fundamentally to one s own self

, , ,
’
,

to the Law governing one s own enti re being

’
— body mind and ,

soul ; and it is the Law of one s bei ng th at forces one to be ao

’

countable f or keepi ng the promi se N or can one ever be released

.

until the i nner Law does so and to attempt to repudi ate a v ow

,

or an oath is to reverse the Law and certain puni shment is the

result .I t is not God nor any man nor order that punishes but
, , ,

the return waves of the reversed vibratory forces, and no man has

ev er been strong or powerful enough to nullify thes e .

Even in business transactions in whi ch we promise another

individual to do certain things or to reimburse wi th money or
, ,

perform stated tasks although the pledge is to him yet funda

—
, , ,

mentally the promi se itself is to ourselve

, s and binds us i rre

vocably to the individual until such time as we have fulfilled

its requirements N ot an exteri or reg ular or leg al enactment
.
, ,

but the D ivine Law continually functi oning in our own lives
and founded in the soul itself determines our release when the
,

obligation is p aid and not one moment before

, .

When we take upon ourselves a pledge or an oath to be

fai thful and loyal to a cause or work we are not binding the ,

cause nor those connected wi th it but only ourselves

, N o one
, .

can release us from the bond we h ave assumed ; because volun ,

tarily with free will we took the oblig ation upon ourselves ; and,
,
-
,

until we h ave fulfilled the promise pledge or oath according , ,

to the conditions specified we are bound heart and soul to it

, , , .

The D ivine Law functi oning in our own lives will be certain to
keep stri ct account and make certain that the reckoning is ac
curate Admittedly many have retarded the day of accounting
.
,

f or so long a time as to allow themselves to become deluded by

the foolish idea th at they h ave been shrewder th an the Law
218 THE D IVINE LAW MAST ERS HIP ,

and the Secret p Shpirant only under this con

c ools acce t the as

dition clearly openly and frank ly teaching that the neophyte

, ,

who takes upon himself the obligation and is unfaithful to it ,

s the forces of the Law and thereby efi ectually

hims elf reverse
and unavoid ably d amns the soul There can be oflered no ex
.

cuse .

The D ivine Law is I t is always functi oning It is the

. .

Law of Equilibrium I t is the law that bal ances and ultimately

.

“
evens up .

I n the working of the Law where there has been a betrayal

or disloyalty it may be th at ruin or loss or sorrow come
, s upon

a man th rough the betrayal of a fri end in whom he has absolute

confidence j ust as th ose who trusted him and accepted his oblig a

ti on reaped di sappoi ntment through his faithlessne ss The prin .

ciple to be emph asized is th at the law is cons tant ly functioning

that there is no intermission I t does not always work in a pre

.

scribed manner n or are we always called on to suffer ex actly in

,

the way in which we b rought suffering or loss to others ; nor are

the i nevitable effects of our own thoughts and deeds th rust upon

us immedi ately B ut we may rest assured and have no doubts

.
,

th at the Law of Equilibri um will in some way equali ze every

thing .

A cauti on must be given to students of the D ivine Law .

We must be on our guard lest we draw erroneous conclusions

from the misfortunes of others and become cri tical and ex acting
,

in our estimate of others T he fact th at suffering has befallen

.

— n
,
—
a man l oss mi sfortu e accident offers us not the right to
,

draw any definite conclusion as to the inducing cause The .

effect that mani fests i tself in suffering may be due to many

thi ngs oth er th an a deliberate unfai thfulness to a p romise made .

 THE D IVINE LAW MASTER SH I P , 219

I t is f or us, as stu ents of

d philosophy to withhold
the higher ,

all j udgment of relative to the conditi ons effecting thei r

ot hers

lives I t is f or us as individual students to rectify our own

.

errors as much as we can and to ex tend to others a h elping h and

,

in every time of need .

Points to be reiterated in regard to promises pledges or ,

oaths are: Fi rst a promise made a pledge given an oath taken

, , , ,

must be fulfilled I t cannot be recalled when once made Second

. .
,

the loyalty to a promise pledge or oath is not to be determined

, ,

by the ability of others to hold us to it F or fund amentally it.

, ,

is made to ourselves our own soul and not to others ; and the
, ,

Divine Law that underlies and works through our thoughts and
deeds will exact payment if we do not voluntarily meet the con
ditions as specified in the promise pledge or oath ,
.

The D iv ine Law does not step in and p rohibit a man from
making any kind of a promi se or obligation ; but it demand s that
the pledge be fulfilled according to the specified agreement ; nor

can man plead th at the one to whom he made the pledge has not

fulfilled his part A s previ ously stated fundamentally the v ow

.
, ,

or oath is made to our own souls to our sense of honor to our

, ,

selves ; and he who repudi ates his vow who v i ol ates his h onor
, ,

thereby d amns hi mself and destroys the soul Nowhere is this .

more absolute and certain to quickly manifest than in the realm ,

of the Mysti c .

Many repudi ated promi ses and pledges (these cannot be

broken ) are due to the mi staken idea that they were made to
”

others .When men once thoroughly understand that a defied

law affects di rectly and specifically the one who attempts to
break it they will be more careful not to take upon themselves
,

pledges and vows without the sincere intention of fulfilling thei r

220 THE D IVINE LAW MA STERSHIP ,

obligation unless prevented by reason over which they have no

,

control and th en th ey will make peace wi th the contracting

p arty or parties
, .

Speci al attention must be given to pledges promises and ,

v ows th at concern sacred and divine th i ng s O f the one who .

seeks instruction in the vari ous branches of the S acred S cience ,

it is the Law f or reasons already stated to demand a written

, ,

statement of si nceri ty and loyalty T o ally oneself with certain

.

Orders and Fraternities which have the auth ority to dispense

instructions in the Higher Laws it is necessary to subscribe to a
,

statement of silence loyalty and f aithfulness

, We are fully .

aware that there exist many bl ack brotherhood s and clandestine

bodi es who have usurped honored titles and who are associated
wi th no Spi ri tual Hierarchi es They are outl aws in the Spi ri tual
.

realm , and request no such ob ligati ons and unsophi sti cally

teach those whom th ey mi slead th at vows h ave no p art in things

,

spi ritual .

I t is regrettable to admit that many aspi rants give thei r

sacred word lightly with apparently no appreci ati on of the

,

supreme i mportance of bei ng true to them Those who attempt .

to ignore or repudi ate thei r vows little realize th at by thei r , ,

very acts of disloyalty they are subj ecting themselves to the

,

penalty resulting .

B efore man or woman takes a pledge or vow let him or ,

her seri ously cons ider whether the intenti on is to be faithful to

the oblig ati on accordi ng to its specified conditi ons ; and when ,

agreement is made to be faithful to it come wh at may let him , ,

or her exemplify in the life loyalty silence and fai thfulne ss ,

despite anything th at may happen .

Let eac h one remember thi s :

Although he owes the duty of
loyalty to the organization th at witnesses or accepts his vow; ,

yet p
,
ri marily he is h ono
,r bound to h is own soul and the Divine
-
 Man God s Ex perience
’

Did you ever stop to think that We are really just God s ‘ ’ ’

‘
Experiences ? That idea came to me sometime ago and seems
’

so EX PRESSIVE th at I th ought it worth p assi ng along I t is .

alw ays so di fficult to understand j ust WH O and WHAT we

‘ ’

are as di stingui shed from the Soul or the C hri st within Of , .

course the Soul is N O T really The Ch ri st ei ther until I t has

, , ,

—
become Illuminated Anointed .

In this sense it is easy to see how we are indeed asleep

“ ‘ ’ ‘

in Him until such time as He is R aised from the D ead We are

’
.

only memori es at best recorded in His B ook of R emembrances

‘ ’ ‘ ’
.
,

“
Thi s thought filled me with an intense desire to KN OW
Him in this life Always before I used to seem content with
.
,

the th ought th at I would be or had been reincarnated N ow

‘ ’ ‘ ’
, , .

I realize th at it is not I th at is reincarnated but the oul ;

‘ ’
,
S
and th at I would be literally lost until the S oul (B ook of Life)
‘ ’ ‘ ’

in whi ch my name was written was illuminated I being the , .

‘ ’

‘ ’ ”
personali ty of course and not the Ego the Soul
, , Ex tracts , .

from a letter written by one student to another .

 The Healthg P1
11 si ue
3 q
I had something pretty close to a nervous b reakdown last
winter Fortunately I can say it did not come to th at alto
.

gether However I know th at both of us (husband and wi fe

.
,

students ) are l acking in nerve force and we are g oing to make

up th at defi ciency at the earli est possibl e moment How I wish .

I had real iz ed the necessit y f or a sound h

py sical bas is in th is

Work when we first took it up" You know , I never seemed to

get h point clear I h ave had my lesson

t at . . We can seldom if
,

ever learn except by personal experi ence

,
”
. Ex tracts from a let
ter written by one another .
 Lov e plus Serv ice
Lov e and her h andmaiden service is the general attitude
, ,

of mi nd b ack of all h ealthful constructive posi tive stimulating

, , , ,

ch eeri ng h opeful types of mental acti on

“
, Malice and the dog
.

in the-manger atti tude in some sh ade or degree pervade

”
-
, s all

negative destruct ive poisonous

, , gloomy despondent heavy
, , , ,

foreboding types of thought T o the one class belong Optimi sm

.

and good cheer to the other pe

-
, , s simi sm and gloom with its de

p ressing infi uence The one is constructive and upbuilding ; the

.

other destructive and di sintegrating .