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honesty, and that the other prospers because of his particular dishonesty, is the result of a superficial 
judgment, which assumes that the dishonest man is almost totally corrupt, and the honest man almost 

entirely virtuous. In the light of a deeper knowledge and wider experience such judgment is found to be 

erroneous. The dishonest man may have some admirable virtues, which the other does, not possess; and 

the honest man obnoxious vices which are absent in the other. The honest man reaps the good results of 
his honest thoughts and acts; he also brings upon himself the sufferings, which his vices produce. The 

dishonest man likewise garners his own suffering and happiness.


It is pleasing to human vanity to believe that one suffers because of one‘s virtue; but not until a man has 
extirpated every sickly, bitter, and impure thought from his mind, and washed every sinful stain from 

his soul, can he be in a position to know and declare that his sufferings are the result of his good, and 

not of his bad qualities; and on the way to, yet long before he has reached, that supreme perfection, he 

will have found, working in his mind and life, the Great Law which is absolutely just, and which 
cannot, therefore, give good for evil, evil for good. Possessed of such knowledge, he will then know, 

looking back upon his past ignorance and blindness, that his life is, and always was, justly ordered, and 

that all his past experiences, good and bad, were the equitable outworking of his evolving, yet 

unevolved self.

Good thoughts and actions can never produce bad results; bad thoughts and actions can never produce 

good results. This is but saying that nothing can come from corn but corn, nothing from nettles but 

nettles. Men understand this law in the natural world, and work with it; but few understand it in the 
mental and moral world (though its operation there is just as simple and undeviating), and they, 

therefore, do not co-operate with it.


Suffering is always the effect of wrong thought in some direction. It is an indication that the individual 
is out of harmony with himself, with the Law of his being. The sole and supreme use of suffering is to 

purify, to burn out all that is useless and impure. Suffering ceases for him who is pure. There could be 

no object in burning gold after the dross had been removed, and a perfectly pure and enlightened being 

could not suffer.

The circumstances, which a man encounters with suffering, are the result of his own mental inharmony. 

The circumstances, which a man encounters with blessedness, are the result of his own mental 
harmony. Blessedness, not material possessions, is the measure of right thought; wretchedness, not lack 

of material possessions, is the measure of wrong thought. A man may be cursed and rich; he may be 

blessed and poor. Blessedness and riches are only joined together when the riches are rightly and 

wisely used; and the poor man only descends into wretchedness when he regards his lot as a burden 
unjustly imposed.


Indigence and indulgence are the two extremes of wretchedness. They are both equally unnatural and 

the result of mental disorder. A man is not rightly conditioned until he is a happy, healthy, and 
prosperous being; and happiness, health, and prosperity are the result of a harmonious adjustment of 

the inner with the outer, of the man with his surroundings.


A man only begins to be a man when he ceases to whine and revile, and commences to search for the 
hidden justice which regulates his life. And as he adapts his mind to that regulating factor, he ceases to 

accuse others as the cause of his condition, and builds himself up in strong and noble thoughts; ceases 

to kick against circumstances, but begins to use them as aids to his more rapid progress, and as a means 

of discovering the hidden powers and possibilities within himself.

Law, not confusion, is the dominating principle in the universe; justice, not injustice, is the soul and 

substance of life; and righteousness, not corruption, is the moulding and moving force in the spiritual 

government of the world. This being so, man has but to right himself to find that the universe is right; 
and during the process of putting himself right he will find that as he alters his thoughts towards things








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