Freedom : the wisdom of the now

Anderson, K. C. (Keith Charles), E.S.Cliff & Co., Hastings, N.Z., 1936

This eBook is a reproduction produced by the National Library of New Zealand from source material that we believe has no known copyright. Additional physical and digital editions are available from the National Library of New Zealand.

EPUB ISBN: 978-0-908328-21-5

PDF ISBN: 978-0-908331-17-8

The original publication details are as follows:

Title: Freedom : the wisdom of the now

Author: Anderson, K. C. (Keith Charles)

Published: E.S.Cliff & Co., Hastings, N.Z., 1936

K. C. ANDERSON

FREEDOM

"The Wisdom of the Now"

FREEDOM

The Wisdom of the Now” by K. C. Anderson

Edited by C. W. Morrison and B. Anderson

All Rights Reserved Published by E. S. Cliff 6k Co. Ltd., Hastings, New Zealand Price 4- 6d.

AN OBSERVATION

An intellectual audience does not necessitate an intelligent one u ually it is rather the opposite. An intellect as a rule has some round from wihch il investigates critically ideas.

Whereas the truly intelligent man comes with an open mind, prepared to sum up his conclusions on the intrinsic value of the matter put before him. unaffected by any preconception.

PREFACE

HIS i>- a posthum of the thoughts of a young New Zealander. writl 1935. a period of 1111111 l (i,,. ~,.,,!,. |,,il a l so j n countries \\\[b. an older hist provided a unique opportunity for observa a variety ol the experiences of life, possessing in ihi lial directed thought towards ephemeral >ct vital pn .-oils inducement to meditate upon the deeper aspei !'hc\ became the focal point of a contemplative nil: ad been -tcaclih shaping toward- vocal and written expression.

The autho of literature gives tithe poem "Work." writ! a piece of prose, in 1931, when the searing blight of i - IN > toll in New Zealand. This was followed rwards bj the poem "To Youth," and was tli forerunner of his own and ardent activity to rouse our young peopli real responsibility .... and greater opportunity". The lecture on "The Economic Situation and itSpiritual V-; n Wellington in ]')'.V2: that on Krishnamurti in 1934. Mention may be made of three other portions of the work. The second extract from letter- is taken from a letter written to me three months before h\> demise. The poem 1 have called "\n Epitome of Life" was dashed off a month later during a visit here in December, 193 I. being written while seated in a motor car in the Street, upon the onh material to hand, the unused side of a letter just received at the Posi Office. This poem had not been revised and was formless except for the lines as given. The punctuation and setting are as I think he. himself, would have arranged them. The final record from his pen is the exquisite !inc> entitled "To which was written in Auckland the following New Year, his la>l hi

The above is written to give sonic indication of a known chronological order. The author persistently refused to date any of his writings, which cl seems to reflect the acceptance from the beginning of the "Wisdom of the Now". To him time was, as to all mystics, ever "in the present.

There was no defined intention on the author's part to furnish materia] for a volume of this nature. The thoughts were written down

in divers places, at odd moments, anil often in compliance to an inspirational mood. That this volume i- possible i- due largely to m\ co-editor Mr. C. W. Morrison, who as an intimate friend ol my -on. sensing a probable literarj merit, collected and preserved matter thai would otherwise have become lost.

Tlic philosophy portrayed was part of tin- ver) life ol the author. and. though not so designed, lends to bridge the gulf between Eastern philosophy and Western thought. The task of editing the manuscripts has induced a keen perception of (lie Truth forming the connecting link throughout the various part- of the I k. inspiring the conviction that living in the present is the onl) reality, tin attainment of which a satisfying solution of the riddle of life.

The language and thought are as used Ip> the author, the unK libert) taken being that of a minor nature essential in the revision ol manuscript. The public ad Ir sses have been included in tin- volumi to give, apart from am inherent value the} tin mselves nia> contain more permanent form, matter that gave interest to those to whom ■..ere delivered.

With diffiden omrninglerl with a measure of confidence, the volume, with all il- imperfections, i- offered 1" the public as a contribution lire of New /calami of the more serious order. Il in the product of a youth of this young Dominion, who, during tin- years in which it was written, experienced and iranscendd vicissitudes common nany, leaving this as his record in passing.

That, externally, i- il> onlj justification and the sole plea we make its kindly acceptance. Intrinsicall) it mai contain elements thai make their own claim for permanence and survival.

B. Anderson.

Gisborne, 3rd April. 1936.

CONTENTS

ESSAYS ON ASPECTS OF LIFE

The Realisation of Truth 108

Economic and Political Activity 103

A Plea for a Re-orientation of

Dissertation on Life 100

Spiritual Aspect

The Economic Situation and its

Poise and Intelligence 86

Problems of the World? 76

Offer a Solution for the

Krishnamurt : Does his Philosophy

PUBLIC ADDRESSES

III 74

II 73

I 73

Extracts from Letters

A Passing Thought 72

Environment and the Self

Advice to a Neophyte 71

Culture 70

Knowledge - Its Function 70

To A Friend 69

Love - A Definition 69

A Thought On Marriage 69

Love 68

Four 68

Three 67

Two 66

One 66

Thoughts on Life

SHORT MEDITATIONS

Work 62

Journey's End 61

Success 60

Messengers of Truth 60

Hope 60

Fate 58

Love 58

Epitome of Desire 57

The Quest 56

Experience 56

Reality 55

An Epitome of Life 54

To 53

Now 52

A Cup O' Tea and Life 51

Freedom 49

To Youth 48

POEMS

Delusion? 45

The Economic Factor in Spiritual Unfoldment 42

Whither Civilisation? 39

Understanding and Environment 36

Craving and Conflict 34

Life's Path 33

A Conception of the "Christ" 30

Sin and Karma 28

The Leadership of Youth 26

Mind Structure and Social Order 23

The Spirit of Nature 21

Individuality 19

True Affection 17

True Intelligence 15

Nirvana or At - one - ment 13

The Secret of Happy Living 12

The Limitations of Self-Consciousness 9

Some Definitions 7

The Leaven of Life 4

The Discovery of True Values 1

FOREWORD

"Hl'" Y WORK in the collation and arrangt nl of these writings has 111 l been both a dutj and a labour of love. 'ted l>\ illlllii tne desire to afford a memorial to the late 1\ Anderson, whose tragic death in February of 19 age of twenty-five years, out short a career full of : deemed il a duty in as much as the profundity of thought, thi and beaut) don. an! the interpretation of anil Inn into Life revealed in his writings contribute very considerably philosophic thought of the world and should bo made available he sought to serve Mankind.

The author wa ' of an engaging charm, an positive personality, manifested perfect poise understanding sympathy, and expressed in his own life the greatest tost of all that which he wrote and spoke. The intrinsic worth of his i truly symbolised his utterance "let your ideal exist in reality

Perhaps it is incumbent upon me, who treasures a number <>t of intimate discussion and true friendship wis l ! th author, to herein some of the impressions obtained lit into the universality of his mind and sold in that the; in introduction to the wealth of thought contained in thi> volume.

Ho was convinced that the present world problem was an indn problem, and thus sought to understand himself, the mental, emoti and physical desires being criticall) arrayed in the light of intelligi of great awari the cast and the future were of no consequence. In inviting experii of every possible nature, in suffering, and in successfully understanding the significance and value of it. did he discover that potential pow himself which condensed into his short -|>an a wealth of divine wisdom. ,l\ was he an artist of nature, a seer, a teacher, a healer, a friend, a child vol a sage!

C. W. Morrison.

Seatoun.

17th January. 1936.

THE DISCOVERY OF TRUE VALUE

iiiiiiii HKOI (,ll continual awareness of the unessential, the essential will graduallj permeate the consciousness: Then is there true llliilll enlightenment a vision of Truth.

1 lie unessential can lie classified as tin- expressions or manifestations ol Life. I.et us lake, lor instance, thoughts, feelings, idea-, concepts. i lie-e cannot lie oilier than expressions of something. Thej cannot lie the something itself. Throughout life wi bring our minds to bear upon certain trains of thought; from these spring idea-, which again give birth to oilier ideas. And so the process of creating mental pictures and forming theories goes on. all arising from the manipulation of idea-: such is intellectualism.

Now, llii- process of ideation i- the result of subtle cravings and impulses. For instance, when we have a certain longing, a hope, a craving for s ething, immediately a train of thought is sei in motion. seeking fulfilment. So while there is craving, longing, or hope, there is ever a continual giving birth to ideas and concepts which are at the base of all intellectual activity.

[ntcllectualism, however rational, however logical, however pure from a scientific point of view, cannot constitute intelligence, which is the understanding of the essential values of all tiling. True intelligence necessitates the harmon) (if heart and mind, the concentration of one's whole being upon the perception of an) problem, upon one conflicts and fears.

Because there is craving, because there i- longing, there is continually a desire l" escape from the conflicts which such desires ami cravings originate. The intellect i- the machinery whereb) tlii- escape is effected. Tn our great desire we weave main theories, main intricate phantasies, mam ideals, Utopias, which intoxicate the senses and dull llie true unfoldment of intelligence and which all the time tal iinli\ idual away from the real problem, which i- the understanding of the cause of craving, of desire. Onlj through the understanding of the cause can we discover the true values of life, and be free from the ennfliet of our own Belves.

\\ <• iii ilii- world are placed in an environment, and in the < escape from the conflicts arising out of our subtle desh cravings we find ourselves out of harmon) with society, conventions, ons. economic systems. This opposition gives rise to Fi luses n- In become self-conscious Self-consciousness then or

the realisation of our personal selves, our own desires, erawng.- and hopes, is the result of this friction with society; and this friction causes frustration in our search, or in our effort to fulfil our longing- and impulses. As a result of this frustration, which in its turn can-.-- selfconsciousness, we are forced to resort lo various expedients to escape li the conflict. We either conform lo the conventions and standards of society by supressing our desires and longing-, which then seek new outlets, or we sublimate them into channel-, religious, artistic, and many other ways that are offered as avenui - of escape. Failing to solution in either of these directions we conic 1., blows with -on. tradition-, conventions, economic system-, because we are unabh I go ahead unrestricted in the search for escape from our conflicts secure the fulfilment of our desires. We war with society hut the crystallised thought of humanity and seek to hatter down the restrictions that surround us.

From all this there is an accentuation of self-consciousness. On the one hand we become dulled by traditional and conventional standards: we become mechanised unintelligent products of society, incapable of real feeling and real appreciation of life: we become intellectual theorists, afraid of reality and living on excitement, nervous energy and sensuousness. On the other hand, where there is conflict with society, there hope for true discernment, a possibility of cultivating Hue intelligence. Hut there i> also grave danger. The danger lie- in the formation of idealistic (.inception-, which enthusiasts ever seek to impose upon their fellow.-: in becoming eccentric or ego-centric; in mam ways becoming more ami more self-conscious, creating further harriers of separation: and in adding greatly to the Dial conflict already existing.

Fundamentally, and inevitably, there is onl> one way whereby conflict and suffering can be eliminated, and that is 1., an individual understanding of the cause of one"- own conflict and subtle cravings. Until we are tree from our own self-conscious activity, we are only adding to the conflict of the world. When we can be free of Self, when our thoughts and actions become entirely impersonal, when we can free our affection from possessiveness, from the idea of -mine and thine . then, and then only, will we become truly intelligent, truly human. Ih< n will our action be free from reaction, and it will not add to the conflict- ol society. Then -hall we truly know and understand the purpose of life, he capable of true appreciation of our fellows, and be aide to co-operate consciously and intelligently for tlie fulfilment of civilisation.

lii the process of ideation, of intellectualism. in the search for the

2

fulfilment of hi- cravings, tin individual arrives at a conception of life rhrough the manipulation of idea-, words, facts, a satisfying theory i- evolved and a Comfort realised. This process gives birth to all idea!-, ail Utopian theories, ideologies, which are hut the manipulation ol ideas and thoughts resulting in a crystallisation of thought, a dead theory.

These comforts attract, people become attached; the) grasp what the) consider to he the Truth: the) seek to impose this, which being hut a means of escape from their own conflicts is hut a dead thought upon the rest of humanity. In tin- way all -eel-, societies, religions and philosophies arise. \\ herever then' is attachment to an organisation, or a background in idea-, theories, then' inevitabl) a crystallisation of thought ami death of true perception.

Onl\ b) becoming aware, li> realising the essential nature ol the whole which gives birth to the expressions, the ideas, thoughts and feelings, all of which go to make up the individuality, the "you and the 1 ■an we be certain that we have discos ered the Hue values of all things the essential which lie- within the unessential. This demands great awareness of mind, great integrit) of purpose, intense search, ami continual choice. In the discover) of Truth, compromise i- Death. The individual must become truly individual. For if we inv< an experience, conflict or problem with a background of thought encrusted with set opinion- or preconceived ideas, there can he no true discernment, thereb) neither true intelligence nor understanding

Hi ran-.- thoughts, feeling 6, ideas, arc but expressions of the Whole ami not the Reality [tself, the) should not therefore be deprecated or their value and use underestimated. Only through realising tin' essential nature of these i- il possible to understand tin real, the permanent, the lasting values of Life. If there were no such thoughts or feelings il would In- impossible lor the growth of individuality, am 1 the perception and understanding of Life. Bui thai which il is important to realise keenly, i- the relationship of these tra expressions to tli< Whole, which i- lasting, permanent, infinite.

Through the proci f being continuall) aware of the cause ol conflict, we shall eventuall) come I" the understanding of the Whole. We -liall no longer be caught up in the illusion that thoughts, ideas sensations, are real and permanent, but we shall be free from attachment Id these transient aspects of existence. Then will il be possible for tree and spontaneous living. Thru will man realise the beauty and ecstas) of Life, which i- beyond .ill intellectual comprehension and beyond all description. Then will humanit) realise the Goal of Life, which i- In live in the Present with lull understanding

3

THE LEAVEN OF LIFE

|"|||llFK offers strange anomalies. I was returning from the theatre 111 l one night absorbed, as usual, in speculations as to the varied liiiiii motives behind human behaviour, wondei arious cravings, compensations, prejudices that have helped to mould the egoical expression of the motley throng seated about me in the tramcar; some haughty fashionable returning from the Opera: a tired mother with drawn face ami weary eyes, deep with tragedy endured: two lovers soft glances betrayed their secret awaiting the passionate and tender good-night; a bristly, leering tramp, exuding a faint odour of stale whisky a number of bis ilk: hard business men, foolish flappers, foppish youths, flabby matrons: all intent with a self-consciou cither brooding, despairing, critical, cynical, sentimental, enigmatic. monetized, or just drably uninteresting and mediocre.

One felt the innumerable barriers of class, position, money, intellect. ignorance; all the puerile egoisms, which (leadened a real interest in life and destroyed sympathy and understanding. One felt, too, the utter hopelessness of things— the bewilderment arising from a deepunconscious conflict within each self; the need for diversion and excitement, which would ensure this distempered modern society momentary freedom from it- petty difficulties and hopes, it- cares, distresses, poverty and barren riches, it- utter emptiness of soul.

The theatre would offer an hour or two of mirth, melodrama, mystery —an illusionary oblivion in reality, but a titivation of Ego, i recall of memories, an awakening of forgotten hopes, romance and achievement. The erotic, sensuous movement of jazz gave a timeless land of faery for others, where in the rhythmic movement of one-step, soft flesh met flesh, and eyes of desire looked deep into its untold mystery and leapi to heights, drugging the befooled, sense-intoxivated votaries with thoughts of love, ecstasy naught but illusion, a fantasy dispelled by a draughl of cold air, outside the hot stuffiness of Cabaret and Night-club. . . .Aged Desire fooling again its plaything. Man.

Viy thoughts wandered.... The many ways in which man found brief respite from self and emptiness, passed before my vision: Kings of Commerce speaking into dictaphones or dictating to pert typiste6: fierce sweating sport; idling lazily underneath shady palm trees or on white sands: charity drives for the aged and needy: political intrigues; noisome wrangling meetings; communistic gesticulation hurling anathema at the dreaded capitalist the crushing, relentless enemy of the poor —"Awake, ye fools, awake!". . . .and so on through the whole

I

gamut ol incident; man. fighting, struggling, hoping, triumphant; crushed, weary, hopeless. lustful: ethereal, spiritual, benevolent.

I hi- lew about me was hut a -ample id a greater, desperate, motley throne, called man. called woman human hi in;_'s caught in their hopes and struggles, living the network of their environment in the dregs anil heights of Self: tortured h\ desire; eye- staring, shifty. veiled; seeking diversion, escape, oblivion; God, Happiness! \\ hen ? .... Oh. where? ....

Through these and many more, through innumerable avenues man sought the forgotten land of enchantment—the birth and home of desire. He fought, craved, strived in anguish; in the silence of hi- Soul wept hitter, -alt tear- of remorsi and disillusion, giving way in utter hopelessness to the delights and hurts of Self. How else could be live; how otherwise assure himself of his own existence? And then, why should he die? . . . .Why?. . . .

So thought I such muddled, foolish thoughts. . . .Was life like thi-.' Was there no beauty, no softness, no tenderness, no vital interest, to touch the hearts of thi- strange crew.'. . . .Childish chatter broke my reverie, dulled my brain \ little boy, three or so. had enter; .1 with it- mother. The naivete, the spontaneity, the utter lack of selfconsciousness of the child, looking deeply with dark large eyes at all and sundry: the pucker of its lip-, the dimpled chin; all these caused a strange interest to he horn in our heterogeneous company.

The child became the centre of attention. Il held the stage with childish glee. Hard eyes softened; passionate lips lost a little of their desire; thin lips twisted into the semblance of a smile: tired wan faces lit up with fond memories of motherhood; lovers looked, shyly enthralled, and thought secretly of a connubial bliss to conic These strange selfcentred hail softened. Eyes met eyes and smiled. The harriers and prejudices, hardened through year-, slipped away for a moment. A child had brought a leaven, a common ground to souls otherwise world- apart. Beauty crept in where death had been. Brother] .! was horn . . but ah. how brief its life!

The child alighted with its mother. Cold critical glances returned. Disdain arose. .\l\ friends of the tramcar slipped back into the land of drear self-esteem, and. wrapped in self-consciousness we went our various ways; to the land of dreams, to the Bower of Love lo hold brief court with passion and desire, I<> many places; .... the night held endless thoughts.

\ sense of the terrible futility of life was born in me again. 1 wept 11 ~ i 11-111 sorrow.

5

When, oh man. will vou ?ee the Truth of childish sin city, with ,is w< er of life, its delight, the ecstasy of its freedom? Chere [ruth ties—forgotten, save l.\ some wise sage who in retrospect has seen the age-long weariness of growth, of struggle, and thrown il aside; or h> some laughing fortunate one unspoiled h> the fric I and conflict ot society or the cruellies and stupidities of man!....lint ah! Bow few. How few? The nectar of the Gods i- lost in the endless hopes oi man!.... Strive poor Fool, strive, and cdnflict i- your reward! Hope! Blind hope is but death to Truth! Oh. foolish man! How wise? How wise?

Once again as I was travelling, the same events transpired. .But not this time was it a child who held the -tap' and played the unconscious eage! \ Drunken Fool was King! ....Yet, but another child!.. !>o Trulh makes fun of Life!. . . .

SOME DEFINITIONS

DESIRE i- ignorance seeking knowledge and understanding

I EAR is the result id desire. Desire and fear are complementary. \ tear i- dissolved when il- cause i- discovered in the light of knowledge.

EXPERIENCE is desire fulfilling itself. Through experience know ledge is revealed. Experience can be mental and emotional.

\\ [SDOM i- the unfoldment of experience in mind.

i \I)KI\STAINDII\<; i- the unfoldmenl of experience in both mind and heart. \\ lien there is harmony in mind and heart there i- understanding.

KNOWLEDGE is the knowing of experience. To know the full cause nl experience i> to reveal the cause of fear and to dispel fear (ignorance). Reveal your desire to the light of knowledge, and it will be destroyed by the influx of Divine Love, which i> the highest knowledge.

LO\ E is the mediator between wisdom and understanding. It is the harmony of the spirit.

bI'IRIT i:- the Life within all form or manifestation, and which is freed from form. Love knows no bondage or limitation, for where there is bondage there is ignorance, which is the cause of fear and creates desire Lovi is free from desire. Therefore il you would love, seek the cause of desire, and free your desire from Self (Individuality).

SELF, whether lower (personal) or higher (soul I. is desire concentrated in search for freedom from desire. To have individuality (Self) is to have fear, luu seek to prolong individuality because you are held in the bondage of fear I ignora

IHE CHRIST, which i> the ever present Reality, is the seed of desire implanted within the self. To expand in the Christ (the flowering of the seed ). which is love, being, without tlfunction or form, i- to continuallj free the self from the feller- of ignorance I fear I- which i- the self.

7

lo -a\. ' I AM", i:- to say, I am ignorant, I am fearful, I am incomplete. When you reach a point in understanding when you can say, Life is. God i-. Christ is. you have reached a stage in experience where you are freed from the hondagi of "I"-the accumulations id' fear or desire. I'licu. a- you reveal the wholeness or completeness of life within yoursel! by continually casting off the -hackle- of Self, com.- the joy of living. Grapple with the self (your own individuality). Seek to know the bundle of complex emotion-, thoughts, idea-, concepts, which you call "Me.

While there i- I. Me. You. there is distinction; and where there is distinction there is fear, ignorance, desire. Completeness or tin- fulfilment of desire —the flowering of the seed— iin the cessation of desire, which comes with the full knowledge of your own "I-ness" or egoism, what it maintains and what it desires.

The culmination of desire can oiih be in love which is harmony without distinction. First seek to know self, both lower and higher, then learn to control self, alter which destroy the bondage of self. As you destroy the fetters of individuality, so does Life itself enter into your being and fill it with the ecstasy of the Christ which is the essence of love.

Then- is no higher knowledge than Love; it is Life, it is God. it is Christ, in which there is no personality, no distinction, no separateness.

8

THE LIMITATION SELF-CONCIOUSNESS

11,11,11 111. very nature of self-conscious activity decide- that it is ilble ior man to solve hi- nun problems. That is. fundallliilll mentally, I mean.

What line- happen though, is [his: Man appears to solve problems, but in essence he really only brings about a readjustment to new evaluations, lie discards one set of idea-, becomes attached to and react., to a new set. So continually, man's activity revolves upon the basis it accepting and discarding new ideas, new view points, new philosophies, to which lie reacts and adjusts behaviour. The old ceases to interest, the new .attracts. We discover (law- in our thinking, in our outlook, in our view-. We become dissatisfied, discontented, and seek a new field of though) and endeavour. Environment continually allures and repulses. We take pride in always being "up to date" in our ideas.

The new interest excite- and absorbs the attention for a time. Gradually its claim wanes. Again something new is sought, something that will give a fresh zest to life, that will give a new thrill, a further "kick". Psychologically, we are continually being driven to seek new sensations and experiences in which to indulge and drug our whole being. Each new idea, eaeli new experience brings with it a further reaction, a Irish conflict, another and perhaps greater dissatisfaction, with their attendant problems. So fundamentally, living is but a process of continual excitement and sensationalism, both hound by evaluations that are ever changing and to which we must continually adjust ourselves.

The craze of today i- the boredom of tomorrow. Man is caught up in the net "I his own creations and evaluations, which constantly necessitate further creations, evaluations and excitements. Values are the delusion of self-consciousness. Once we put a value upon anything we automatically destroy its reality, and discolour its beauty with the \ ague distortions of self-consciousness. .Now. self-consciousness is simply imcompleteness. It is a centre id craving and conflict—the result of uncomplete thought, repressed living. Outwardly, it is continually changing its face in an endeavour to hide its own emptiness, its ugliness, its futility. This is done through the constant change of values—which we call evolution. Evolution is lint the mask of self-consciousness—a subtle deceiver horn of craving and repression.

Craving can only manifest itself as conflict. While there is craving, or in other words, while we become attached to this idea of evolution, of ever changing value- as a means to the unfoldment of mankind, we

9

are caught in the delusion ..I self-consciousness thai which produceconflict, suffering, sorrow, ami - all of which impel new evaluations, new ideas. Compulsion necessitates adjustment, and adjustment accentuates self-consciousness, demands further repression, which again can only manifest it-elf as conflict and cause further search, another evaluation. So we see that the delusion of self-consciousness i- none other than a vicious circle of craving versus repression, which necessitates conflict, adjustment, and further evaluation.

We now come to the question: Is it possible to be free from this circle of adjustment and evaluation, in other words be free from selfconsciousness.' Yes, there i- .1 way. It is b) allowing the free activity of Creative Intelligence, or God, to manifest through us. Finally we come to the conclusion that it is a psychological impossibility for man to solve bis own problems. For bow can a centre of craving am! incompleteness solve any problem? All that it can do is to make an evaluation that must of necessity he limited by the content of an individual mind, which is the result of reactions to environment —a centre of imperfection, built up through fear. As we saw before, this creation of a value but contains within itself the germ of further reaction, further conflict, dissatisfaction.

There is a way of solving all problems. First of all thoroughly realise the nature of self-consciousness, its obvious limitations, and its incapacity to fundamental!;, solve the problem of conflict and disharmony —the basis of every human problem. When we discover the nature of '"individuality." we turn to the elements which eausi its maintenance. These element- are craving and repression, horn of fear which necessitates adjustment and causes conflict. Conflict is the essential point. It is the pivot whereb) self-consciousness deludes itself. Bv conflict i mean sorrow, suffering, dissatisfaction, loneliness, emptiness, frustration, incompleteness. In conflict there i- a realisation of emptiness, of void. So immediately the individuality seeks to cover it. and seeks diversion in some new field. Those fields are both innumerable and constantly changing. We cannot discuss them here, but nevertheless they exist. While diversion is maintained apparently all i- well, but as soon as interest lapses self-consciousness again asserts itself, and the process irepeated indefinitely.

Looking more closely into the nature of conflict we discover that the characteristic- enumerated above, sorrow, suffering, dissatisfaction, loneliness, emptiness, frustration, incompleteness, are hut the instruments of fear, of self-consciousness- weapons with which to inflict self-torture by the Self in it.- endeavour to maintain identity. There i- .111

10

overwhelming fundamental fear behind the thought of losing oneself in the great Whole. This fear compels self-consciousness with all its attendant delusions. But when we become \\\ \KI\ of conflict, there is no desire to escape through diversion; our particular problem unfolds it-ell in the light ol Divine Intelligence and i- dissolved. There i- no conflict, no problem in God, in Life these belong to Self-consciousi

From the foregoing analyses it i- abundantly clear that man cannot possibly solve hi- own problems, for the very moment he attempts to do so he sets in motion forces which inherently create other situations, calling for further investigation and solution. God, Life alone, can solve the problem of li\ illti. This i- not done by solicitation, b\ belief in and conformity with a moral code, but by realising ll ssential nature ol "individuality", and through its gradual elimination. Fundamentally individuality i- nothing more or les- than erasing born of fear, which continually cloud- and obstructs the clear functioning of Innate Intelligence that alone can solve the problems .of man and free him from the conflict of self-consciousness. If instead of running away from the effects of self-consciousness, sorrow, suffering, we held them up to the light of Interior Illumination, we should find that, instead of being realities and inescapable, thesi effects would unconsciously and permanently disappear with the realisation of their unreality.

God, or Life, is in man. yet man obstructs its activity. Through fear he builds Self-consciousness, which becomes ego-aentric through attachment to the creations of i own Delusion il- obvious limitation and incapacity for intelligent action. Man of himself cannot become intelligent. It is psychologically impossible. What he can do, however. is to allow Intelligence to function through hi- consciousness. When this i- accomplished there is no self-consciousness only the clear perception of Life. To achieve llii> it is first necessary to clear away the "mess" of prejudice and inc pleteness which i- called the"Soul," the Sub-conscious Self, Individuality. Even tlii- cannot be done by men mental effort. It i- possible only I>> allowing Divine Intelligence to dissipate the puerile fears and cravings ol Self-consciousness by our understanding or becoming \\\ Mil! of conflict.

Within i- the .-(Mirer of .ill knowledge, all wisdom. Il will (unction freely, smoothly and am atically once the veil of self-delusion is removed. Invite conflict, become aware ol it- unreality and there will be a spontaneous inflow id Creative Life, an Ecstasy id Living which brings with it no reaction, no adjustment, no evaluation. God, Life, does not evaluate Itself. That is the work ol Evaluation accentuates Self-consciousness, and i- the result of limited perception.

11

THE SECRET OF HAPPY LIVING

"H|(" OST people »i-li to be happy. Most people want to live full) |||| and spontaneously, free from selfishness, suffering, and conflict: iilllln y. e , everywhere people are caught in struggle, in suffering, in unhappiness. Why should this be?

The cause is not difficult to discover. In nearly ever) case we find that all activity is directed towards the future. In childhood we arc filled with the thought that we must go to school and prepare fi life's occupation. After leaving school we go to work, thinking of the future, of building a home, of preparing for our old age and security, ever looking forward to the time when we shall enjoy the happini freedom of leisure, and have freedom from worry and strife. But the lime never come- —in nearly every ease there is a postponement of living.

If this attitude is not centred in the economic sphere. Il is other sphere. So we find that some people spend a whole lifetime in preparing for the next world. Because they have fear, they fret and repress every healthy instinct in making ready to meet their Maker. Such persons are already half dead.

In which ease there is always a putting off —a postponement of thought, of affection, of action. "I'll do it tomorrow, or sometime." it is said. So on every hand we seek escape from the thing of the moment, and in the hope of a "time" in the future, or in "sorrow" for the opportunity that was lost or in the "memory" of the past, we avoid the present with all its fulness and beauty.

There is only one way to live, and that is to live NOW. Live our day at a time. Do what comes to hand. Give expression, as the hirds do, as does all nature, filled with the joy of life, ff we could only see the beauty and the richness of living with affection, if we could hut do the thing that lies before us, and not be concerned with either the past or the future —these will surely look after themselves—then we should find enjoyment in life and beauty in the things of every day.

Happy is he who has discovered the Wisdom of the Now. Such a one is not in conflict; he will have neither fear nor worry, for to him the\ exist not. He will have discovered die peace of understanding; attained *o the Wisdom of the Gods.

12

NIRVANA OR AT-ONE-MENT

noil OSSIBLY one of the best examples of illustrating the inflowing 111 l ''^ e H ' <an ' )P ex P r, '" Ml ' through the symbolism of the Sun. the centre of our planetary system, and the life-giving centre from which all life draws sustenance and energy.

Like the Sun. God exists, no matter what individual understanding may be. Infinite and impersonal love, which is the source of true happiness, is the attribute or quality of God. This great sea of completeness, ol unutterable beauty and happiness, is open to all who can to seek, and free to all who desire to drink of its content.

I'liere is but one way 1n the realisation of God, Luxe. Truth. Lifeihe name used is nl mi consequence for all express the same conception—and that is through one's own effort and desire to understand.

Nothing comes easily. To realise fully, one must stand alone, be free from all external influence and the desire for the assistance and affection of others. Love is complete in itself. To fully know God or to realise Truth, one must lie as the Father, the Life of all life.

The Sun pours forth its energy, radiates life, while the healthgiving properties of il> violet rays an ever available. To derive the benefits therefrom man must make effort, seek the aid of science, and. which is nunc difficult, give up any influences in life that may counteract such benefits. So it is with our relationship to God. It is no easy thing to understand God and to receive the benefits of that understanding, which i- complete happiness born of the fulness of Line, through effortless and spontaneous service to ones fellow beings, to all life.

Sick ye the path of knowledge and understanding? [f so. then seek through the understanding ol yourself. Try to differentiate between emotion and sensation, love and sentimentality. For only through the understanding of one' 6 own reactions to life, can one come to the fullest realisation of (-ml

<>(nl is within. Ibis must be, ;is (><>< l is life- and we have life Therefore seek to know life in all its completeness. R< alise the difference between life and iis manifestations. Only through fully understanding the manifestations of Life, or God, ran we lull-, conceivi or know the infinite, impersonal and supreme Life which flows through all creation.

13

To be free of the manifestations of life is to be om with Life, and to achieve the fulness of complete living ie to live with understanding and intensity ever in the present. Seek the cause of all desire and so understand the beaut; of life; for once the cause is unravelled, there will be freedom from all the effects of desire, which can-.- ■.inflict. selfishness, unhappiness—the root of all problem-.

I.cive has no problems. It is free in its own completeness. Ihe consummation of desire is in love, which is to BF in tin present with complete understanding.

M

TRUE INTELLIGENCE

VEB/i act which is spontaneous, free from the subtleties of Self, in possessiveness, distinction and the like, is pure action, and reveals """ the Indwelling spirit, which is the essence of pure affection.

From the heart alone will you receive line guidance for action. The intellect the result of all the subtleties of Self. and. like the sea. i- ever changing, by reaction to passion, craving and distinction. Be wary of the intellect. The logic of events, argument, fact, is tin- most dangerous guide to action. Logic is based upon supposition. To be a logician you must first of all set up a standard, a focus point for reasoning: and once you set up a standard all thought becomes perverted by that standard, anil therefore cannot he spontaneous.

Only by concentrating the mind and heart upon the present, in the understanding of your own reactions to environment which are simply the result of ego assertion, can you discover the causes of conflict, and be truly intelligent. True intelligence is the poise between the mind and heart —mind being the awareness of understanding and of experience; while tin heart is affection and feeling freed from selfconsciousness, distinction, or possessiveness.

True liar ly i> possible only when the individual as a centre of consciousness recognises that there is no existence apart from Life, God, the Whole. Once that recognition is acutely realised, the limitations of self-conscious existence »ill become apparent, and will he dissolved by the influx of that Life, the essence id' which is love, affection, without distinction or possessiveness.

The cord which link- the individuality (separateness) to the Whole is love (harmony, union). Infold the inward Christ, which is the essence of pure affection, and you will automatically destroy the limitations of self-conscious existence. Self-consciousness ( individuality) is purely the non-realisation ol the inward union with Life, which DOES exist, even though the individual is unconscious of the fact.

To test the true value <d action, discover whether il i- prompted li\ the desire for possession, whether il is the result of distinction, or of self-aggrandisement, nil of which are the result of ignorance, which is simply fear stimulated h\ self-conscious separate existence. Investigate the secret nature of your innermost desire, and you will discover that

15

the cause of conflict (fear, p .ssiveness) is but the ignorant activity of self-conscous existence. Herein lies the reason for that l< incompleteness, that unsatisfied longing for things unattained.

Awaken the heart with the intensity of affection; awaken tf with the acute awareness of the oneness of Life; therein lies the secret of true happiness, true intelligence.

10

TRUE AFFECTION

"|||"|||" Hill tin re i- conformity, while there i- action conditioned it l\ A reaction to morality, society, religion- beliefs, there cannot lllillllilli be spontaneous action, and therefore true understanding and affection, nor yel true intelligence.

Love i- it- own morality. When you can free your thought and affection from possessiveness, distinction, reaction to beliefs and such characteristics, then will you know the real beauty of living, which must be free and unconditioned.

II we consider the love that exists between persons of the opposite sex, \»e find that il has it- basis more in possessiveness anil sensation than in true spontaneous affection. While there i- the desire to possess. to receive, there cannot he true relationship between the sexes.

Marriage as it is conceived today, is the most limitative factor towards the unfolding of the true nature of love, of affection. Generally marriage i- entered into with the idea of possessiveness, security and comfort. But if marriage has been entered into on a wave of emotion, of sensation, which i- purely a physical basis, then only while the craving for sensation i- being satisfied will there be any degree of harmony. Satiety gives rise to a distaste for the purely physical. conflict and dissatisfaction usually ensue, troubles multiply, culminating at last in divorce.

So it may be said also of friendships. How many real friendships (In we Bee in the world? In almost every ease something is expected mil of friendships Man) individuals will be prepared for friendly association while they receive the comfort of the company of others, their geniality, their staunchness, their assistance, their protection. Friendship upon such a basis i- a poor barren thing, anil due- not offer true and pure affection.

Friendship should not ask anything, or even give. It should be spontaneous, not conditioned or limited by any conventional idea with regard to the duty of friendship. For if such constitute- the basis of friendship, always will it end in conflict, sorrow and suffering.

In every \wilk (if life friendship i- conditioned by environment, I>\ personality. Accordingly there i- very little spontaneous, and so hue li\ i■ if-r in the world.

Why should we seek another's affection. kindly thoughts, the •omfort of association and so forth? Il will not bring happiness or }»\

I

in living. For does it not pander to the craving for comfort, and the desire to escape fr the loneliness and barrenese of our own minds and hearts?

People arc afraid of loneliness. So in main ways, through absorption in business, in sport, in hobbies, in home life, they seek to .scape from themselves—but always, inevitably, arc the) brought hack face to face with the realit) which i> with themselves, their own selfconsciousness, and their distinctive, separate conditions.

There is no win of escaping loneliness, solitude. On the other I this should be welcomed, for only through intense loneliness, through llie utter solitude of your own minds and hearts, will you come to the realisation of Truth, of Life, which i- unconditioned, free and spontaneous.

In place of the condition of mind in whii separateness, the search for comfort and raving for excitement and pleasure, the desire to excel and of real understanding and affection—there will I of the Oneness of Life, great awareness of mind, intei '■ and unconditioned action.

There is no greater beauty than love —fr ego-assertion poss n. When becomes acute, intense, the knoi then he yours.

Seek the reality in I lie u your own fears, cravings, r comfort from environment will you come !" th eternal and ever-present Reality.

lfi

INDIVIDUALITY

1 t) me the conception of the Ego, the I AM, the Individuality, abeing a mean- and end in itself that is being a centre o 1 llliilll consciousness through the accumulation of experience gained in many li\es. until I>> such process and by developing virtue, power, knowledge and wisdom, in the expectation of becoming completer) whole and enriched h\ such like qualities, the ego becoming as it were and Individual God- is an erroneous conception of life.

The true basis of Individuality is purely a means to understand the experience of life- that is environent, the cause of pain, suffering. unhappiness. While thought i- centred upon accumulation, such thought is coloured by ego consciousness, which actually i- but the accumulation of inhibited experience, or in other wor Is unfulfilled desire or craving. Such thought therefore must of necessit) be perverted by desire, craving.

Action to he free, complete, in'elligent, must be spontaneous, and to be spontaneous action cannot possibly have a background in desire or craving—the cause of beliefs, accumulation, possessiveness, selfpreservation. Tin- first step towards attaining complete and spontaneous action is to recognise the fundamental nature of individuality and purpose, which is not accumulation through endless time, but to be a unit with which to realise the whole.

From this point, you in your discovery of the essential nature of the "1"" will automatically become conscious of the limitations of selfconsciousness which direct though* towards the future, towards distinction, posses6iveness, and the accumulation of qualities.

\- you become acutely aware, your thoughts turn from such bias and become centred upon the present, in the understanding of the cause of conflict, the cause of separateness and distinction, and the like. which i- simpl) the result of mind and heart, or thought and affection. having il- basis in ego-consciousness.

\. the ego assumes itr- Hue proportions, you will find thai thought and affection, instead of functioning from individuality outwards, will rather be from life inwards, (n other words, individuality will become as il wen- a focussing point for the free and spontaneous expression of Life, God. Truth.

Thi- idea of the importance of the ego as being the conscious director, organiser and accumulator of it- own fate, llic idea of the

19

necessitous distinction and value of the "I" as an end. becomes rather futile and ludicrous once yon realise it - essential nature.

What has enabled the growth of Individuality? Has it been due to the conscious desire and effort of that Individuality to grow in uniqueness and quality? To illustrate this point we ma; go down to the seashore and pick up a grain of sand. If we investigate that minute particle we shall discover main unique and beautiful features. We also realise that the grain of sand is the result of millions of years ol friction, a continuous movement due to the play of Nature and her forces. It is apparent, too. that though by itself the grain of sand has Us uniqueness, its individuality, yet as it is absorbed in the sands it becomes part of the whole, with its unending sameness, oneness air! particular beauty.

So it is with individuality, which is again hut the result of the sport of Nature—a thought expressed in Time, caught up in environment. played upon by the sensuous forces of life. Individuality! Yes. bm it is only possible through continual interaction and reaction, through the gradual growth of social factors, and tin racial and cultural movement throughout the centuries. There has not been so much individual uniqueness about the growth of "You" and "Me," for we. absorbed in the mass of humanity, become part of the sameness, the grotesque oneness of mankind in its thought, feeling and action.

Are we not the sport of life? Let us lie frank with ourselves! Lei us linn realise that Supreme Intelligence of Life, and consciously harmonise with its ever-moving, ever-renewing activity.

First and foremost there must be self-realisation and acute awareness of the limitations of the Self. Then freedom from selfconscousness. The beauty of living will come by opening the mind and heart to admit intense awareness and affection, and individuality, like the grain of sand, will become merged in the V hole, vet retain its own uniqueness and characteristics. What is the purpose of such a fruition? Why allow that to he of concern? Jo\ in living and beauty of thought is the goal. And non- separateness. aon-possessiveness, non-distinction is the way of attainment.

20

THE SPIRIT OF NATURE

f 1 """ 111. action ol Nature automatically produces self-consciousness. the content id' which i> reason, emotion, evolved as a result Ihilll 0 £ thinking and feeling, limited by experience or contact with natural environment.

Ihc Intelligence permeating Nature, evidencing it> profound existence through the eternal elements, sun. air. water, and earth, i< constantly building it- reflection or counterpart in the evolution of self-conscious identity. That Intelligence manifesting through Nature, and,which i> called God, i- tin- image and the Creator of Nature, which in turn is the machinery of the Divine Intelligence for the purpose of creating the full self-conscousntss contained in man. Man therefore i> the image or counterpart of God, and through self-consciousness will inevitably come to the full realisation of God. which is the Life and Intelligence permeating all Nature.

The Sun is the life-giving source of the world, giving light and iicat and sustaining life. Its counterpart in self-consciousness— Individuality. Man —is Love, the essence of Eternal Life, vivifying, beautifying, uplifting, colouring all activity with the light of Eternal Truth, the one and only creative power.

\\ alcr reflects all tiling and i> the great cleanser and purifier. It- counterpart in self-consciousnesg i> to he found in mind, in which is contained the essence of ail experience, and in which i> also reflected all the passions and idiosyncrasies.

The sun playing upon the water has a scintillating and beautiful effect. Moisture i- evaporated and i;- condensed again to return a> rain and refresh all life. So the effect of Love upon the mind uplifts thought, refreshes the imagination, stirs chords in the innermost heart of being, and colours the intellect with the radiance of its power and beauty. Like water it softens all hardness. It is the mediator that brings balance and harmony to all external activity.

The world of Natur< is continually building self-consciousness, which in ii- turn in perceiving the qualities and essences <>f its own identity i> gradually and continually reflecting or manifesting and realising itself, which in fulness is the exact counterpart of the intelligence which through Nature has brought it (self-consciousness)

2]

into being, and prompted its development through the experience oi Nature.

Man in truth is the child of God, and will return to the bosom »i the Eternal Father, with full consciousness of lii> own Oneness with the All. once he realises lii> <>\wi self-consciousness identit) am movement through experience.

22

MIND STRUCTURE AND SOCIAL ORDER

'IIE mind of man is e plex in its functions. First there is the conscious mind, which experiences, analyses and knows. Then llliilll there i- the subconscious mind, which retains all experiences. responds to suggestion, and is influenced by thought emanations both from the universal unconscious mind (higher impulses), and from the animal mind (lower impulses).

Generally there is conflict between these two aspects of what really ((institutes one mind. There is a continual interaction between the conscious, the subconscious anil the universal aspects of consciousness. Actually it is impossible to dissociate one aspect from another, though at varying times it would he found that there was a preponderance of one aspect over the others.

The true purpose of individual existence i~ to establish the right balance between all three aspects. When this harmony is established, then is there the perfection of individual existence.

To achieve this purpose it is first necessary that the subconscious in subjective mind be understood and controlled: it will then lie possibh for a clear flowing through ol the universal unconscious mind. Whei lhi> happens the Universal Mind is brought to the realm of consciou: knowing. As the subconscious mind is understood and becomes undei control, and the influx of the universal mind consciousness become; constant and permanent, automatically that part of the subeonsciou mind which pertains to the individuality —the Ego—is dissolved, am In that way is destroyed.

Finally, there can be no separation between the individuality a- a centre of consciousness and the I niversal mind.

The right attitude to adopt in bridging the gulf of separation, is not to regard the individual Ego as illusion or unreality, but to recognise its relationship to the whole, which is purely to bring the universal unconscious mind to the realm of conscious understanding.

It is of course undi-rsi I thai miiicl i> distinct from intellectual faculty, which is hut the medium of unfoldment. There should be a corresponding development between the intellectual faculty and increasing consciousness, otherwise there is a lack of balance. Intellectual development, apart from the unfoldment of the Universal Mind, produces distinction, separateness and "ego-illusion." While on

23

the other hand a great influx of the I niversal Mind without rea-onable faculty development would lend to produce insanity.

\\ hen thai happen- [he ethical, religion- and philosophical standards become valueless. Actually, as they are today, they become coloured and perverted h\ tin economic activity, of a Bociety.

There i- death ol true culture. There is a decline of that 1 i\ ilisation.

How true that i- today.

Ihen comes the crisis. One of two thing- happens. Thai civilisation is destroyed; or it evolves a new culture and new social forms. Thought and action have a new orientation.

Self-preservation i- the key-note of the Capitalist Society. Its action is competitive, accumulative, possessive. It.- central economic [ii\ul is the "profit factor of industrial activity. The general thought and affection of the Capitalist Society has become saturated and perverted bj these traits. While this type of activity obtains, the liner feelings anil impulses i>l the individual are gradually suppressed; ultimately they would be destroyed. The obvious thing to do is to renew our social relationships, and build new economic and political forms.

While tiii?- idea ol self-preservation governs society, automatically a concentration ol authority and control sets in. What happens is this: rhe controlling power moulds and conditions the minds of the people io ii- particular will. 1 here is death of creative effort Man becomes a mechanised unintelligent puppet. Hi- individuality disappears.

1 liir- i? precisely the state of civilisation today. There is no individual thinking. I lien is no real, spontaneous and creative li\ing. there i- a mass mind, a mass emotion, a mass society. .Man—lndividuality—is at a discount. The machine dominates the world. The world has forgotten it* Soul.

However, .1 reaction has set in; man's innate desire for freedom has reasserted itself; he seek- to throw off the shackles of a dead civilisation. Man'.- -mil has begun 1• > stir. He seeks new Held- 0/ achievement. \ in w conception ol life must arise. New social forms must evolve.

Where can we discover them? \\ liiil shall the) be? We alone can decide. Freedom through co-operation should be the key-note for the

21

future. Creative living should be our watchword. Above all state or machine domination must give place to free expression of individuality.

Today man co-operates to exploit his fellow man. The nature of the system is such that he cannot help himself. This must be replaced by a conscious co-operation—not lor economic ends—but to enable the real purpose of living, the freedom and perfection of the individual, to be fulfilled. Economics must take its rightful place. It must become a mean,-, not an end in itself.

There arc main difficulties ahead. We must face the future bravely, realising thai a complete, not a partial reconstruction of society is necessary. We need a new economic system, a new personality. We must evolve a new cultural base for living. Nothing else will suffice.

Compromise is an admission of failure. We must either go forward or backwards.

Our cry should be, "Death to the Old—Lite to the NEW

25

ilium f|].; wo| .| ( | cr j es ou , f or | eaf l ers hip and especially so doe- New Zealand! 1111111 l

How often do we bear people a-k what lias become of that dauntless spirit ol the old pi ers. b) which they hewed out from the \irgin bush their homes and farm-, ami lluis formed the nucleus of one of the most progressive countries of the world!

Truly it may be asked, for alas! what do we see? our bounteous land filled with produce, our foodstuffs piling up, yet cannot be sold, [bough thousands are on the verge of starvation! Oh. what futility! Tis no wonder Bernard Shaw exercised his subtle wit at our expense!

Commerce is at a standstill: men and women despair of the future: young men and women arc growing up, to face God knows what! Our politicians and so-called leaders, guilty of legislative blunders, are afraid to face the facts, afraid to make decisive effort, because such effort based upon the facts must of necessity entail great changes in our social and economic life! Can we as a country afford to ignore the changing lace of civilisation?

The world is upon the verge of immense changes, but it is afraid to move! Old standards and traditions are too deep rooted and fixed, orthodox opinion too firmly engrafted upon our leaders! And so, while they hesitate, argue and blunder, the world stagnates, and trembles upon the brink of inconceivable chaos!

Action is wanted! "Do something," everybody shouts! But who is to do it, and what? Pioneers of a new order are needed, pioneers who must be recruited from the ranks of Youth, with minds free and unafraid to lace the issue, and who must come together in a spirit of national service, vet with a recognition of economic interdependence and cooperation !

In every quarter of the world Youth stands in both an enviable and Though the world despairs, cavils, entreats, is both complimentary and invidious position! All eyes turn to Youth: but be heeds them not! uncomplimentary, yet Youth remains immune to both blandishment and entreaty, is disinterested and unconcerned!

This disposition holds both good and evil! ll i- manifestly e\i! if nothing be done! But surely goodness if the apparent disinterestedness but conceal revolving thought for the reconstruction of civilisation! II such, the task will be done without prejudice or class bias, ami

26

THE LEADERSHIP OF YOUTH

without the absurd limitations which slay intelligent action at present!

Youth awake to your great responsibility! Awake to your greater opportunity! The world awaits hungrily your action! What is it to be?

That responsibility must lie an individual one! Do not inipotently ask what you. yourself should do! There is too much talk of that nature! Get up and DO! lie independent, be your own authority, he dynamic; above all. In- ICTIOIN not words, words. WORDS!

Initiative is required! Man\ opportunities, too. will offer, but there i- need lor assertion and the desire to accomplish, before they will he discovered! Knowledge of the economic and social trends is also essential! Youth must first know the facts, then devise, nay divine solution.-, and finally he prepared to put thesq into practical application in order to bring about a state more fitting to man's enlightenment anil evolution!

The walk of life in which Youth ma\ lie engaged, whether employed on relief work or in the office, on; the laud or at a trade, in any phase ot commercial life or in any of the professions, matters not! Everywhere opportunities for service and leadership await the courageous individual!

Youth, rise to the occasion! Rally to the trumpet call of new pioneers! Be unafraid! A world is yours to be won! The work will be hard, the rewards few. but the great of building a Nation anew must be accomplished! It is yours to do!

History will paint your efforts upon the background of Time! I- the ta>k set worth the courage, the enthusiasm, the sacrifice, the effort! Yes, and a thousand times Yes!

27

SIN AND KARWA

i"|||"|||"]H AT is meant bj the forgiveness of Sin. or the cessation of ll II ill Karma.' 1- il possible for Sin to he forgiven or for Karma lli.ilh.illl t0 cease?

Sin. in Christian terminology, i- wrong action which will bring punishment. In other words, or in itr- true sense, -in is simply the non-realisation of the Oneness of Life. It i> ignorance, fear, consciousness, ami therefore action which bring- reaction, that iconflict, suffering, pain, distinction, and so on.

karma, briefly, i- tin- Eastern doctrine of working out all wrong action lis right action. That i>. if a person wrongs another he m not onl\ suffer hut also receive at the hands of the injured one. the same type of treatment, or act beneficently toward- that person, until. through successive lives the effects of all wrong action are spent

Let u- now consider the meaning id' forgiveness. If a person doeo me an injury or an injustice, or acts realhj harmfully toward- me. but by which I am not affected a- I make no reaction thereto, and in in> heart 1 hold no unkind, ungem rous thought towards the person lor such action, then on mj part there i< forgiveness. Forgiveness in thai means a complete blotting-out, a non-acceptance of the injury.

Now, a? sin is inharmony, that action which brings reaction, then if there was true spontaneous action there would he no reaction therefore no suffering, no inharmony, no sin. On the other hand, il in ni\ mind and heart I fullj and intensely realise the illusor; nature id sin, then 1 am free from sin.

This is onl\ possible through the realisation of Truth, and h\ allowing the pure essence of affection, that i> Love freed from -ellconsciousness, to colour all thought and activity.

In Love, there can be no reaction, no mil therefore no Buffering. ii i- possible in that realisation to overcome past action, which would otherwise cause reaction and conflict, the storing up ol Karma, or punishment

Freedom from self-consciousness is also freedom from Karma. from punishment. Forgiveness, the wiping away of Sin or the cessation of Karma, is possible, and Hue when that inward realisation i> made acute.

To realise that there is im separateness, no inharmony, no conflict,

28

no fear, no suffering in God, in Life, in Truth, is to realise thai there is no existence apart from the whole, that self-conscious separate existence is bul the illusion of the "I," and therefore not the Reality.

Realise the whole intensely and within yourself- which is possible only through the pure affection of Love freed from possessivene6s. distinction, and the like— and you will automatically be free from all limitations of self-consciousness which produce disharmony, reaction sin: be free from Karma, or the necessit) for forgiveness for past action.

When we have full) realised the WHOLE, in which there is no inharmony. how can it he possible for past disharmonies to have effect. To live with intense affection and keen awareness of the Oneness of Life, is to be free from self-conscious inharmonious living; is to live a life in which there is no reaction, in which there is neither ignorance nor fear. Accordingly, Sin will be blotted out or forgiven, Karmatic conditions will no longer be affective, for the) will have ceased to exist.

29

A CONCEPTION OF “THE CHRIST”

11 N the world there is much confusion, doubt and conflict with regard to “the Christ.” By some the Christ is regarded as Personality. 11 Deity, belief in whom will ensure salvation from earthly sin and eternal life “in the bosom of the Father. To some He is an inspired teacher, to others a myth. And so round the Christ have been woven many beliefs, many dogmas and creeds, much authority, all of which determine the thought and action of a great portion of the civilised world.

There seems to he a growing acceptance of tin- necessity to realise the distinction between Jesus, the man. and the Christ, the Truth, the Annointed One. This distinction seems to me to he important and will have a hearing on the following thoughts.

To attach individuality, personality to the Christ, i- in itself n negation of the Truth. First let us investigate the nature of personality or individuality, as it i> generally conceived l>> mankind. Personality, the "I AM", is hut a centre of conflicting desires; it is ignorant of the true values of Life: it is caught up in fear, conflict and unhappiness; anil mi with that complexity and lost in a maze of ideas it -eeks escape from reality through comfort, which leads to beliefs in a supernatural being, to whom individuals look for salvation from their destitute situations —the barrenness of their own minds and hearts.

Relief;- lead to organisations, organisations lead to authority, and authority leads I" stagnation of thought, repression of feeling, death of imagination, to a molality or type of behaviour imposed either by social and religions conventions or from within by the belief or faith in the Hereafter and Eternal bliss. Because of such faith and action inspired by such beliefs the mind and heart are barren of real understanding and affection.

Man in lii> conflict and fear attaches to Truth, to Deity, the attributes of personality, individuality attributes in which lie himself is caught in conflict. How puerile this conception of Life must be, if only sincen investigation were given.

The true nature of individuality i> one ol consciousness or awareness of experience. One who is completely free from the limitations of self-consciousness aware ol the essence ol all experience, which to me is affection, love, devoid of possessiveness, distinction, separateness, sensation, and the like. To me, thai essence of all experience is the

30

Truth, or in other words, the Christ—not as personality or individuality as is generally recognised, which in reality is but a centre of eonfliction and craving necessitating distinction and separateness and therefor.' but a reflection of man's own mind, but purely as consciousness, the awareness of the essence of all experience.

In that sense ol consciousness- awareness- it is true that only through the Christ will we conic to "the Father," which is the word for Life, the Supreme Reality. For only through the awareness and the living ol that Reality of Lo\e can we come to the complete understanding of experience, of Life, of God.

Accordingly, Truth becomes of much greater significance than faith, belief. Truth, or the Christ, becomes a matter of realisation, of knowing, of experience, which i- altogether a vastly different thing.

To me then, the Christ—Truth —is revealed in every spontaneous act of pure affection. When action i- freed from self-consciousness. craving, motive, beliefs, the search after comfort and the like, then the pure essence of affection is revealed.

One does not orc<\ to investigate self in order to know whether Truth has been revealed or not, whether or not we in spontaneous action are revealing the Christ, or the Truth. For while there is investigation. 6elf-analyses, questioning ol motive of self, there cannot be spontaneity of thought and action, or of affection.

First of all free the affection from possessiveness and distinction. then bee (i acutel) aware of the oneness of Life, then affection. thought and action will become spontaneous, free and intelligent.

If yon are caught up in beliefs or faith alone, and desire to come to the full realisation "f the Christ, investigate your beliefs, and ask yourself if you are seeking escape from your fears and conflicts. Discover whether there i- craving, the search for comfort, or whether your beliefs have a background based upon future reward, or future happiness, or fear of eternal punishment and the like.

To me, the business of living i> purely l" understand the cause of conflict, fear, self-consciousness. Turn your thoughts not to the future, not to the satisfaction or relief of your tear- and cravings, but to the understanding of the present. In iliat action will yon learn the true nature of environment, and the need for experience.

31

That the reality c\i>l- there no question to the intelligent mind. Do not niereh believe, or have faith in the supernatural power-. KNOW, EXPERIENCE, and LINK that reality. Open your mind and heart to llie beauty of Christ, not a- a personality or individuality, hut a- the essence of pure affection, the awareness of all experience.

Action is incomplete without feeling, affection. There i- too much barreness in the world. The intellect, reason, creates all the barriers of self-consciousness. Realise that llie intellect i- the result of subtle cravings, Tear, and possessiveness. then you will perceive its true worth.

The true function of reason, of intellect, i- to give aid to the expression of intuition, which i- the essence of pure affection, in which there is no thought of self-consciousness. In other word- intuition ithc "still small voice" of God speakina to the heart.

Be not afraid of the heart. <Ulow il to colour your thought and ;irli\ity. There cannol be affection, Lose, withoul thought, am] bo action. To love mankind, all life, is not sentimentality, nambvpambyism. Tt demands great awareness of mind, much intensitj of thoughl and feeling: il demands supreme intelligence. Sentimentality is the result of possessiveness. distinction. To he free of all those subtleties of Ego-consciousness : - the Supreme Reality. Great courage is necessary; extreme frankness and clarit) of thought arc necessary It is the greatest adventure. Infold the latent Christ, the seed of which lies within your heart, and the Supreme Reality will be your-, colouring all thought and activity, bringing happiness and great peace of mind the Desire of Ages.

;j

LIFE'S PATH

iiiiini q contemplate upon the point, as having position but not magnitude, i- a source of ever-increasing inspiration and lllulll en ligbti nnient.

The point exists both in space and time according to individual understanding and perception only, as space ami time are hut relative to. and not attributes id' Life. Life itself i- not split up into day-, weeks and years, this philosophy or that, your religion or mine. No! Man doe- this purely for his own convenience.

Accordingly, individual point of view- is always the centre of human consciousness, and the radius id' perception or understanding determines the circumference or horizon of consciousness, all circumscribed by indi\ idual experience.

The mountaineer viewing the distant scene from the mountain-top is limited in his vision only by the fading blue mist in the distant horizon. In every direction, extending for many mile-, his circle of vision is unhampered. But the weary traveller in tin valley- i- surrounded by hush and thorny growth. He strives, struggles, is caught in the entangling undergrowth, fights through, and slowly ascends the lower -lopes of the mountain, freeing himself from the darkness and rankness of the forest, to enjo\ the ever-widening beauty that his climb affords, till at last he reaches the peak, where the vision is unlimited.

The experience of the higher point is unlimited in the beauty of its vision. Tin- experience of the lower i- limited and varied according to the vicissitudes of the environmental conditions that make il difficult lo look very far ahead or to sei the real beauty of the valleys.

The beauty of the mountain top is possible only through the struggles and constant pushing forward and upward from the lower. Whosoever would enjoy the beauty of the higher let him, with constant awareness, learn the truth and beauty of the experience of the present.

The centre of life i- in experience. It is the point from which all understanding and beauty evolves. The fleeting thoughts of yesterday are the colouring of the morrow. Consciousness, which is ever of the present, seeks continually the beauty of the sunset and the mountaintop, which can only be achieved through the understanding of tinexperiences of today.

To understand the experience of the moment is to realise the eternal Truth of Life.

33

CRAVING AND CONFLICT

|M"I RAVING itself, that i-. it becomes focussed upon - "111 forbidden object which il pursi hum

letion automatically brings the subconscious pr< into play. Th etween two poles, the object of desire ami the dictates of the subconscious -elf with its valuations and codes of conduct. Thus conflict arises. \ de escape thi- conflict app i- obtained h\ repression which necessitates mental adjustment and compromise. In the individual life there is a continual adjustment and compromise, which i- often called sublimation. Thi- sublimation i- not fundamentally trn the rc-nlt of adjustment and therefore is but repression. Il matters nol whether 111 ■ ■ repression i- conscious or unconscious. until habitual— a-, in any ca-c thought has not been completed in action. This incomplete thought for completion, and thi- it doc- through further craving.

Compromise, adjustment. suhlim ntinually accentuate craving. Most persons seem to be able to cultivate what might be called "social balance." thai i- a nicet> of adjustment which allows craving certain latitu he limits of conventional standards. Il find- expression for i. social clubs, activities of even nature, llm! Irug people with a centre of reality, a sense of proportion: but thi. in reality is nothing more than an entire barrenness of li\ i?itr. a masquerade to cover up an emptiness of sonl.

Society i- a narcotic which induces of illusion. a centre of self-consciousness that continual!} befuddles man will) its pseudo reality and it- masked beauty. Instead of allowing Supreme Intelligence to operate a- creative living, Societj has become a destrover of life. Societj i- the reflection of the individual; and its institutii tradition-, ideals, beliefs !-. when regarded in the light of Intelligence, become mere trappings, effects, gaud) robe- donned hide an ugly unintelligent, barren interior.

Oh. what a farce is thi- our so-called civilisation! It i- nothing but a barbaric, vicious cycle of life that has for it- rentre fear the delu of Self. Conscious fear has no reality; il i- the babe of unreason, of groping, of searching, of ignorance.

Mankind, awake! Question the foundations of your -mil! Look

31

upon ii- veneer! Dig in the garden of >oin- heart, discover the discoloration of self- consciousness, eliminate the craving of centuries the deep rooted monster of the subconscious self, the traditional prejui oyer of life and perverter of beauty.

Amidst all llii>. buried in the dross, will be found the clear puritj of Truth, shining ever, revealing the Light of God -the understanding heart within. 'Wake to the glorj of that inward reality! Discard all trappings that clutter up tlioujflit! li< that Life and realise ecstasj in the moment of Eternity, the ever present timeless, spaceless ocean nl unchanging beauty! Know no sorrow, for there is none such in Truth, in (iod.

35

UNDERSTANDING OF ENVIRONMENT

'HROUGH a process of continual reaction and adjustment to environment the Self is built up and maintained, tin iron nl lllnlll ;, understood to include society, economic life, institutions, religious beliefs, ideas, astrological influence, tradition-, all crystallisation of thought in fact all manifestation The Self i- a centre of craving, incomplete thought continually manifesting itseli a desire to he. a desire for fulfilment.

The psychological import of thi- max be briefly indicated. 1!. cause of certain valuations, certain fixations of thought on the part of the individual, there is a continual inhibition of desires, impulses and other inward urges. This continual repression builds up the sub-conscious self, produci'- a stale of consciousness which we call self-consciousn a consciousness of individual identity Man.

When we investigate the nature of self-conscious activity, we discover that the motive for all it- activity is fear. Fear produci desire to escape from conflict, which arises out ol the adjustment of individuality to its environment. This desire to escape manifests itself through craving, through diversion.

As we investigate still further, we find that n only manifest itself as conflict because while there is craving .md. too, the desire to escape conflict, there is corresponding adjustment to environment which produces in its turn further conflict, further craving.

So we discover that, fundamentally, self-conscious existence i- one of continual craving horn of reaction to environment and a continual adjustment, because of an apparent need to adjust behaviour to certain standards of thought. This is how the Self is built up and maintained as conscious, separate individuality. Ml action arising out of this centre of Self, of eraxing. must inevitably produce further conflict, further disharmony, further chaos.

From the Fundamental "I rge-to-Life" there i- an outgrowth, which is known as the instinct of "SELF-PRESERVATION." Fear is its instrumentation. Fear is the result of self-consciousness, and is the canker which gives birth to the desire for the maintenance of 111 i~ centre of craving and reaction. While there is fear, t here must inevitably be craving and consequent adjustment to environment Adjustment instead of diminishing self-consciousness increases it. and therebj accentuates i ra\ ing.

The intellect, the logical reasoning, is horn of craving and i- the

36

mechanism whereby this continual adjustment is made. Nearly all ol the intellectual processes arise out of this deep rooted desire for the preservation of Self. Thought i- continuall) adjusting itself to a particular environment, to a particular standard of values, or idea, and thereby is tin- instrument, the servant of craving, of fear.

The logical min.l i- continually working from a fixed basis ol thought and i- continuall) endeavouring to bring about an adjustment, to and a conformity of type. This intellectual activity is the destroyer of true creative intelligence, and i- the most dangerous limitation upon the unfoldment of man.

I nless there i> brought about a fundamental change in the thought processes of man. there must inevitably be a tendency to further and greater conflict and distinction in the world. The endeavour to mould life to a particular standard i:- the very antithesis of intelligent perception.

Self-consciousness, born of fear, reaction and adjustment t;> environment, must continually pervert and distort the true functioning of Creative-Intelligence, which is inherem and acts spontaneously when once the veil of self-delusion is removed.

Fundamentally, then, while there is craving, while there i- search for fulfilment, there must inevitably be an accentuation ol Selfconsciousness. Only when there is the cessation of craving, the cessation of search for the fulfilment ol Individuality, can there be freedom from Self-consciousness, and a consequent spontaneous functioning of true Intelligence.

Self-conscious activity must, because of its essential nature, product' a further reaction, so further conflict and Buffering. This we find, when we investigate, i- the cause of all the problems with which man is faced.

Once there is mm intelligent perception of environment including individuality (which being but a result of reaction to environment, therefore, actuall) is em ironment I once we perceive its true significance, automatically wi cease to react thereto and there i- freedom from selfconscious delusion, there is a spontaneous, effortless influx of intelligence understanding is born.

I, geeme t< ■ therefore, thai unit- there is an awareness of the significance of environment, il naturally follows that the work of the individual i- to gradually eliminate all subconscious prejudices and attachments, which all thi time are clouding the conscious mind and perverting the functioning of Creative Intelligence, which is inherent and not a thing 1" I"' acquired.

37

Through the avenue of Having, the subconscious mind is manifesting itself in the conscious mind, in completion. \- these subtle desires enter the conscious mind, there is an immediate desire lor adjustment; this produces a conflict and in endeavour to escape through diver-ion or repression. In that sense diversion (in whatever form it may lake I aits as a "repression.

Repression prevents any further progress l>> the individual. For inevitably tin- subconscious mind will repeal veiled) in a further endeavour to fulfill itself. is a vicious circle of repression versus craving.

On the other hand, if one were to becon ol conflict a- it arises there would he an immediate perception, the icance ol conflict in its entirety would be made apparent: repression, there would be no ui pe but a release ol Intelligence, a natural and spontaneous illumination.

This of course necessitates the holding an ! the ai entuation of conflict. Generally speaking this is what most But if at the moment of conflict, v told conflict itself, (instead endeavouring to identify with anil adjust thi Self to either the oppo which have given it birth) conflict, suffering, sorrow, and the like would immediately disappear in understanding. This disappearance not being a repression cannot produce further reaction.

This tendency to identifv the Self with the opposites, such as pain and pleasure, decision and indecision, tear and courage accentuate* Self-consciousness, creates the desire for escape from conflict. It is born of fear- its motive the maintenance and prolongation of Self The desire for escape, craving born of fear continually builds air! maintains tin- Sell as a conscious separate entil Likes the individual further and further away from ill true purpose of existence, which is to bring the Supreme Intelligence of Life. God, into the realm of consciousness.

This is only possible through first of all becoming aware o! environment, aware of our reaction and adjustment (hereto, aware ol our subconscious urges and prejudices (which are born of reaction and adjustment to environment) and in that way. continually free thought and affection from the subtle bias and limitation of self-consciousness, of individual distortion.

So therefore, by this process of eliminating all conscious urges, through his awareness of conflict, will man gradually unfold !ii~ true nature and become natural and intelligent, living creatively and harmoniously, with order and co-operation.

38

WHITHER CIVILISATION?

11 N these days of strife, chaos, suffering, and absurd contradiction: — Mich as starvation amidst plenty the world in its helplessness seeks " inspiration and guidance, seek;- the enlightenment of true vision - a something more than the vague generalities, the political and economic theories and platitudes lhat are offered by all and sundry. It seeks a basis, a stability, a "Hock of Ages" to aid its feeble and unconvincing attempts to produce economic harmony, and give a lead towards a future that may offer something better than a mere hopeless and endless struggle for existence.

A brief survey of life will cause uh to come to the conclusion that the fundamental urge of life can only be expressed as Desire, which includes all the variety of interest, hopes and wants of man, and which has three aspects, mental, emotional, and material. Further investigation will show that the process of life, or the evolution of civilisation, has been the result of tin- satisfaction or fulfilment of desire. \t the moment of satisfaction there is freedom from the desire, also a certain degree of pleasure or exhilaration which i> called happiness. Because those satisfactions are momentary and insufficient to satisfy mans hunger. Desire, the fundamental urge, slill impells, still seeks fulfilment, a fulfilment which is ultimate freedom, ultimate happiness. Every individual instinctively, desires happiness and freedom, which are synonymous. Where is the goal to be found —thai Truth which is tinhope of Life?

Tin that prosperil produce happiness anil freedom suggests lhat the material piano the satisfying of the need for food, clothing ami les not produce the desired state. Yet ■ whole thought is centred round the materialism of life in the search for a true understanding of social and individual expression. How pathetic! Nature may justly he amused at our puny ell oils to li\ ■ ;i. civilised human beingi—so called! She has provided an abundance Nature has only asked of man two things— effort and thought.

Therein lies the secret of life and the basis upon which we can build a harmonious and balanced social and economic order. The whole evolution of man has been a slow and gradual development of thought and producing consciousness of mind and Divine potenti; Through uch instrumentalities has

39

Nature battered man in the endeavour to lead him toward- ■ nlightenment. Through work ami through adversity has man been compelled lo develop and control both thought and emotion self-preservation, struggle and conflict have been Nature- weapon- with which lo stimulate the growth of man up to the present development of humanity.

In that more or less unconscious develop nt of thought and emotion lias man gained a greater understanding ol himself and ol life. The desires, urges, momentary satisfaction- and fleeting glimpses into the future have been the stimuli lo greater effort and greater achievement. The search for freedom still continues. Happiness i- ?till tin- goal ol life, and only lo be discovered in the menial and emotional spheres. Production and distribution are only a mean- lo an end—and that (lid is the satisfaction of material desire so as lo give freedom lo mental and emotional development ami under-landing.

Today, because of the rapid advances in the sciences during the past feu years, an unprecedented situation of \ital significance has evolved. An age of material prosperity can In' achieved, so giving greater freedom to the mental and emotional life of man. Tin age ol labour indicated by the expression "Thou -ball live by the sweat id thy brow is passed. We an- about to enter an age ol leisure. Once an efficient distribution of production to the consumer i- allowed. \, eis prepared to release man from bondage. It i- now possible for man lo be free from Nature's control over bis menial and emotional expression.

There is danger ahead. Adverse experience and suffering have been the means of developing all the highest characteristics of mankind. Beauty and understanding are always the reward of suffering. The world has enjoyed former periods of material prosperity, which have always inevitably resulted in degeneration, as in the striking example of the Roman Empire. Are we now ready for that age that lies ahead? Are we able to transcend the disastrous effects that may be produced in the future?

At the present moment practically all thought and feelings are centred about the production and distribution of goods. We uphold systems, organisations and institutions a? supreme. Everything is summed up in terms of "'prices. The individual is subjected to the maintenance of that order which chains his -mil to the grindstone of materialism.

We must not be blind to reality. Is mil the individual supreme. the happiness and freedom of man the onl) basis upon which social harmony and justice can be established? Systems and organisations are

II)

barren. The) have tut life and should he servants and not our masters. Institutions are of use only to serve as channels for the fuller and better expression of man.

Upon the ability of the world to lift its thought out of the ruck of materialism into the plane of mental anil emotional control and understanding will the future of mankind he inevitabl) decided. In that held ot expression alone lies true achievement- -freedom and happiness which i? the everlasting desire of mankind.

Are we ready to throw aside the unessential, to grasp the essential with enthusiasm, to look to those highest impulses which have produced art, beauty and enlightenment? Are we sufficiently alive to the spiritual signficance of life, to the grandeur that lies ahead, to the ultimate Divinity of Man?

The moment is of importance! I> not the present an enforced quiet which Nature has imposed upon the world for a definite reason? Should we not confront the problems that lie ahead with decision, and with determination to react to and live that Truth which is the i r vision of genius and which has inspired the greatest achievements of man? Or shall we go blindly into the future without premeditation and knowledge of its possible effect? There are two paths before us. Whither shall we go —towards freedom, justice and beauty, or towards barbarism and chaos?

I he answer lie> in our own hearts.

41

THE ECONOMIC FACTOR IN SPIRITUAL UNFOLDMENT

"III"!!!" ''' cannot force a spiritual condition u] lie world. It must Ii i\ if comc as ;l S l '"" ln through llldlllilll wor l(] | fi „,,„ passing through arc vitally for prompting the urge of the spirit of the people in inal effort to understand the cause of conflict and suffering. I'lmn unique situation exists intelligent minds transition period from one iher. and that Natun her forces in preparation for tl. lation of thai grc

Not only lias Nature in if natural but also as a r< |> in the realm ol science there lias been establish >od. clothing, -belter and avenues for utilisin I leisure. Throu the growth of educative facili ing produced a mentality that will be highly developed intuitively. When i condition justed as ti with thai will be a much greater spoil ion of life.

Sot iety as al present constituted i- based upon exploitation, inter motive, self-aggrandisement and po of the distribution of the necessities id' life and loitation and profit, which is implemented by an in maintain; the present disruptive nature of distributing factors.

Those interested in world events and in th tg of the fundamental bases of thought, feeling and action should be more concerned with the new type of individual that is now rapidly appearing throughout the world as a result of the vast and rapid stride.- in world development during the past decade or so. The must of necessity constitute the basis of the new civilisation, without of course disregarding the qualities of the old. As before mentioned lire and freedom from economic limitations will enable a much greater spontaneous inflow and. in thai respect, change in tin onomic system and social environment is of lb it the present.

A now orientation must be given to social ami economic factors. I'lu'v should I><- co-ordinated in [he interests of indiv i lualily : ii must be recognised that economic and social relationships arc purely for an end -that end being In enable the individual In develop spontaneously after it- own inclination or faculty tendency.

42

The third on and the feeling of the greater part of the woi conditions, that is. by the stru i remains there can be no detachment fn Few who are economically indepi they desired, he in a position ivironment, that is. their indi- lan whose effort is concentrated ii]iou Hi; Iter of impossibility. Am;:■ business men there eciation of the world changes aboul lessity fur the continuance <>l i>f industrialism, which by its I its contributor-, which no let up.

ial point lii which is the basic point of the profi which enables, fosters and nice tion for its maintenai rvival. The present null: tation. For an employer looks upon his intelligent and useful action, lint -i uly a- a profit factor. A n of industry unless he is profitable lo employ.

Thi- following manner. A business ertain week has an exceptional junofsal ' fellows. The manager Feeling of goodfellowship runs high. A month later th irns after a had trip, not through any fault of the general bush depression. i liim with a curt nod and a general iiarangue aboul of business this kind id action and Linples could Incited. Exploitation of this nature is not voluntary, either on the part of the en diole, but it is due to the tem itself.

While.the interest or prol ■ ■!' industry, it will be mi i: more difficult to maintain equable relation!- between employei and capital, between industry ntense and feeling i [none to ion of individuals aindividuals but ; to the vai conditions of trade.

43

Therefore any person who is sincere in regard to the spiritual rebirth or unfoldment of mankind and to the happiness ol the individual must nl necessity be vitally interested in the social and economic factors, which stultify growth and interfere with the happiness and real living of mankind.

Individuality as such i- only possible through social relationships, and must have institutions through which to give expression or to carry into action it- thought. The fact must also be recognised that the individual has a duty to society,which constitutes lii> ans of being and the maintenance of his existence. True freedom will only be possible through an ordered co-operation of society. Man must cooperate to live. Man co-operates now. even to exploit. How paradoxii yel how true!

The idea which inu-t be inculcated i- thai "I conscious co-operation, which will have its basis not so much >11• •• r■ economic needs a- upon the tealisation thai the unfoldmenl of individuality i- the pivotal factor ol life. Once that fad i> realised ami that orientation of thought set in motion, ami tin- cyclic action which i- upheld ami engendered through the interest system i- made apparent or removed—this oi course could In' besl accomplished through political instrumentality, then will it be for real spontaneous living.

A> menti <l before such conditions as exist an- vitally necessary for [ln- growth ol mankind. Great effort must be made in the interests ol freedom, which has mil only ils individual but also its social ramifications, ami must be looked upon a- um' comprehensive Whole.

11

45

DELUSION ?

'""IIRUCE Thompson was always in a quandary, always perplexed. il,'] Life seemed mi inconsistent to him. It was as though he were a mull m aze of conflicting ideas and desires, first propelling him here and there, then driving him off at tangents, into fanciful reverie, into moods of foolish de-pair, filling him with the heals of desire, which impelled him towards the evanescenl delights of sensation. He fought with himself often, conquered sometimes, failed al others, was often stranded on the horn- of dilemna, wondering, fearing, hoping, hut always determined and aloof.

He was a queer mixture. I had known him some considerable time, but could never quite get to the bottom of things, as far as he was concerned. He was a seeker after Truth—some vague, far-off quality that you found within yourself, so he said.

I said to him one day, “What is it, this Truth which you so earnestly desire, that drives you into moods of hlaek despair, lifts you into realms of ecstasy and joy? For the life of me I can’t see anything in it! Why not he an ordinary man like myself? I get plenty of fun out of my little ups and downs, a beer party here, a hit of tennis and swimming now and again, a good solid job, a wife and kids. What more do you want? This spiritual business is the hunk. It gets you nowhere. Give it up! It will only drive you mad if you’re not careful.”

I remember how lie looked al me with those large sorrowful eyes of his. full of pity and understanding, that seemed to say, “Poor fellow, poor fellow! If only he knew, if only he knew!”

“So you want to know what Truth is,” said he. “Well, that is a long story, too long to weary you with, seeing that you are not interested in such un-mundane things.”

“Oil no, old boy,” I said, “cheese it, you know that I like you better than any other fellow, although you do have queer ways at times, don’t you?”

“All, yes, I suppose so,” he replied. “That is the fate of one such as I. one horn to he different, horn to seek the essentia! from the unessential. In this world, barren of real feeling, I seek completeness in the things that are eternal. What is Truth, you ask? lam Truth, you are Truth, but you know it not. You must first of all realise your own Selfconscious existence, and its movement through the experience of this

world of action and reactii :l the dictates of desire. One " [imitations. being hei r!i "" you, yet you know it

I had ncin ln> life he 1 filled my pipe ai i' ll "' '"""'

-Yes."" he continued and happiness. Tl What can y our mundane little '"" P ott > playthings, your ignoi "' life, that I Lnal with the beauty of the life of which

He ,( himself and ; l,li ' world iated and fogged in individual ,„ [h, our problems. for in complel *'•' i s onPis perfect.''

Tlis ilence pervaded She room. I "led into the glowing emhers of lite (ire. Tl d. and arose fr " be going. about, but some more!"

Two years had thinking. Bruce Thompson and ' ! '«' d 1" myself. "He's ili-;h!. no Poor chap. 1 him He had few friends, tic wa 'liii- old world, so I suppose I' man here below thought it was lime he left.

'fi

\h. me, what's the use of il all anyway! And why worry? A bil pipe, a good book, an ''Edgar Wallace" for preference, feet on the mantel-shelf, a fire! What more does a fellow waul in order to .-[lend a good evening after a hard day's grind! Why delve into the realm of ideas and become filled with notions! Life! Completeness! Happiness! It's all the hunk. I reckon. It just doesn't work. Be natural! Live today! Forget tomorrow and yesterday. That's my motto, and I'm going to stick to it ....

17

TO YOUTH

Oh Youth! Slroii'; Youth! art slumb'ring still?

Your thoughts, ideals and hopes, your will

May lie repressed, unless perchance

Some vision clear and true entrance,

And guide the dreams of conquest

Neath your Endymion unrest.

Awake, oh Youth! The pioneers of yore

Bequeathed to von this noble shore.

Whereon they fought, endured and sowed—

Their fruitful harvest on you bestowed.

That outh should claim its heritage

The poets -in}-' from age to age.

Oh Youth! This sureh you will find

And hold: True brotherhood can hind

The God in man hi> living -oul —

To eternal Truth, the ultimate goal

Inspired by love, which is a halm

That soothes, and evil thoughts disarm.

The individual thoughts of otitl.

Are mainly questing, seeking Truth.

The keen dissector, probe of time.

Which thrills, yet checks, in ever) clime.

But Youth divided ne'er will see

Immortal deeds wrought worthily.

Arise! proclaim aloud, oh Youth,

This verdant land of yours forsooth,

Valiant and strong, will combat the dread

Inertia of mind that she has wed.

Herald the deed with trumpet blast!

Demand for tli<- land its rich repast!

18

FREEDOM

1 seek.

I serve.

And am an empty thing

I believe.

Have faith,

And am fearful in mind.

I am tolerant

And have a barren heart

I love God:

Serve man.

Adhere to law

Sii u: praises,

■\ud am filled with Sell

Beliefs wither.

Hopes die,

Ideals vanish;

Bui Life remains.

Is real.

Deathless.

Infinite and silent.

Prepare thyself, oil Man!

Know lite infinite reality:

Look within and unfol I Truth:

Destro; Self and know God.

Self-consciousness Death;

Beliefs escape;

Hopes illusion :

[deals unreal.

Life is- NOW :

Reality exists.

19

I am in conflict

I groan,

I fight.

Myself 1 love

Self. I dare not lose.

Yet, withal it is gone:

fn anguish,

I !IPM'

And gain

The Whole.

N;i strife.

No effort.

No self

Have I conquered?

Am I free,

Alone,

Infinite,

Without separation?

50

A CUP O' TEA, AND LIFE

Tea drinking al the "Coffee Pot,"

Is a habil I've not forgot:

A place- where man) people conic

t. with cup o" lea and crumb.

Vnd while I sal and thought and thought

Of many things, ami life distraught,

1 caught a whisper, and a laugh.

A smile, a jest, and merry chaff.

[ransforming that drab eating place

Into a realm of beauteous grace.

For men do conic, the years they go,

Vnd life seems sadly cruel, and. slow;

The dreams, ideal-, and fondest hope

Defiled with mil which to grope

ing Truth, that far-off goal—

The urge and dream of every soul.

And oftimes life's a thing we dread—

A better thing if we wen- dead,

o escape from its bondage.

Thai holds and fears in every age.

el as ! sal and thoug] ought

Of life, and experience hought,

\ glimpse of Truth was vouchso

A vision <>f eternity!

in thai smile and in that laugh.

The world of thought was cut in half

Revealing thus the Secret of Time

hid is sublime

\nd ! : of man as that

I ilfilling fial

51

NOW

I stand mi the -In-, i

An I watch the crowd

Thej bustle.

hurry.

Are ii

Forced.

1 nhapp; .

man!

Striving to attain.

Accumulate.

Possess.

1 here

I hen

In 11ii\ in-.

In distinction.

In attaining.

In Se]

Jo; i- in fulfill

In res

In lieiii

Of Self.

Of hope.

I >f attaining

(H nil-

Neither give.

Nor take.

Nor asl

!\or

In In in- fully.

Free.

NOW

Is happiness

And true contentment

it; .il I ;i,

52

TO

Tenderly.

Liki

\\ ill;

And enraptured.

My heart has flown to ils Eternity

In you. my Dear,

My heart now rests.

Lost in an immortal soa.

Exquisite love is born.

Awakened from the dross

Of Self.

My heart springs to life

In you.

Love illimitable illumines my being:

Ecstasy awaits!

Oh. 11

Lm c flows.

And knows no li

our u i>h i- m\ desire.

Oh. I

Speak hoarl!

6:i

AN EPITOME OF LIFE

1. Restlessness.

Eternal Dissatisfaction!

Wandering Infinity!

Alone! Alone!

Ever seeking

The Truth—

The bidden secret beauts.

A wanderer of Lite am 1.

rortured, racked, despised.

Friendless, unloved, unwanted,

Bearing friction—sharp pain

Men look will) tear upon.

2. Discovery.

Ilir secret perfume of m\ heart

I- losl in fear.

Nol nightmare, hut tin centre

Of Truth lies within this breast.

That awaits the unfolding

Of Love- the pure heart

i)f affection, not distorted

By Self— by man.

.'i. Knowledge.

No more do ! fear, ami stm e.

Ami seek, and hope.

The breath of Life unfolds

And frees [tself from the bonds of Sell.

Life disturbs the Self.

< Ireates conflict and strife.

Hold aot the past:

Friction comes through attachment.

I\ er flow ing. c\ er free

I> Life.

54

I. Consummation.

(Ireative Ecstas) !

Iln |iiuil\ of Love!

Oh. man.

Do mil mi-take it- beaut).

Do not fear its truth!

I nfold your heart

And Truth shall enter —

Living, renewing, fulfilling.

Th\ completeness?

Ruthless Death!

Hi. man. he not afraid

REALITY

Clasped h\ the hand I niversal,

Immersed in the heavenly whirl,

A Soul, within sight of the All.

Clothed with Light and silvery Pearl,

\\ a> beard to exclaim. "I am free!

lor Truth i- discovered in Mr."

What i- that Truth which uplifteth the Soul

To heights above height-, to eternity's goal.

\\ bere the Soul no more is: but Life is one.

Through aeons and aeons of experience run,

And divers of lives and theories passed;

\\ ben sage-like wisdom and knowledge amassed,

Dissolve, like shadows and ghosts with the dawn.

\nd llir World again will never be born'.''

Thai Truth is within, and Love is it- name.

'Twas living and working when the World became,

Through cycles of life when the Soul was not,

Hnl Breath in the life of a God begot.

Such is the Law, which is Life, which is Death.

Which i- Love—the Reality and Breath.

55

EXPERIENCE

I eacher of life:

Healer ol strife:

Accumulated knowledge:

Nature'- guardian of immutable law:

Through pain.

I o lo\ e.

i ear- of fear:

Bitterest tear:

Transcendental joy may pledge

Some truth; till then experience - door

In vain

Will move.

THE QUEST

Oh. for what use i- llii- Soul of mine!

Grown an eternity from a seed divine;

Lilted to heights, yet lost in dark depth-:

Filled with hope, and beauty, and love?

Covered with layers and layers of Self,

Growing introspective, critical, and keen.

Il awakens at last to this age-old quest

Whence thou cometh, and whither thou goeth?"

The Self, or the Soul, the '!" thai is NOW.

Having found itself, individual and separate.

Must lose itself in the Life of the VII.

That giveth life, and impulse to growth.

To free itself from the bonds of Self.

is the work of the soul in it- quest for life

For Life i- within, the whole and the part-

The urge, the growth, the end. an I the Truth.

So throw away the shackles of Self,

And enter the Consciousness of Life ftself.

rherein lies beauty, no distinction, nor tie;

Just Life suffused in an Oeean of Love.

56

EPITOME OF DESIRE

\ thousand desires have filled inv breast:

I In' filili ot ages has seared my heart;

Forlorn I stand,

\ caricature of I ife.

The hidden desire

The secret -in.

Unveiled at lasl amidst lliis dross,

< laught from between the extremes of Scum-.

At \i\>t I stand —

Jubilant and free.

Ilii- chrysalis ha- burst it> bonds,

A flown- of Life is horn.

The mire gives forth the perfume of Life!

Oh. what a |ila\ !

Horn in the heat of desire:

Aroused through the distortion of Sense,

To awaken the inner pools of fire

I liai burn the Self-tortured Soul to dust.

Life waft 6 in. and perfumes

As with rose-water and myrrh.

Drama of Desire!

\\ hat fickle moods arc playi I.

Thai tortured one id sport?

lint thy day fast sees ii- doom,

Life must win

Desire nni>i lose!

Oh, the Gods do play.

57

LOVE

Do not conflict tin- heats of De-ire.

Viid call ii Love.

All affection that you require

W ill he found within yourself alone.

free, am; full of joy and Life.

Look within and not without.

For Love is seated in the heart,

And is not sensation and desire.

on will find if you lint seek

Ihal Love ji:-1 i-. and doe- not ask or give.

In gentleness Love sle<

Simplicity is its home.

Tenderness breathes Love,

Arid happiness i- it in the All.

Find happiness and know Love;

Then Life In you a thing of joy

VS ill lie. Love and lie free of love;

That is the way to happiness.

Be of good

The hj

Life does not ask or give;

Life

Therein lies the

No sorrow

Just Love, and Life, and Love.

FATE

We met,

You and T:

Fated 'twould seem?

Strange an .lure'- moods:

Upon her an broods

Bewildi

[Vol knowing the Divine intent

Thai rules

Fate decry.

\lld yet ?

58

path

Is mingled:

Experience,

Friendship, love, fear, and sometimes hate

All emotions strange to relate

Ever driving mankind oni

To heaven s goal, (lie soul's reward:

Deliverance,

Intended:

I he path.

The waj

Is dark.

And often drear.

Hope and ineffable longing

For something that alone will bring

All happiness- which is the goal

That true l<

Are torments dear,

That embark

Delav.

Life, love.

And laughter.

All three entwined,

1- the beaut) of happiness,

The path to immortal blis.-.

Where the helo supreme,

The urge and hope of every dream:

Emotions refined

Are pure,

\n<l love.

So conic!

ou and 1.

Fate has decreed

That somel ill meet as one.

Rest not secure in hopes alone,

Thai happiness nil! surely In*:

Love is tile ever-changing sea

Of life it- creed.

II- sum.

on and 1

59

HOPE!

Hope! blind hope: thou foolish thing!

Ihe dreams you weave are shattered ever!

Begone, thou I surper of Life!

on entice and leave man in the fear of Death!

Circle of \»r>. you fly on the wings of Desire.

And leave a tortured Sell a mess for swine!

\ on have no honour here, false Hope!

I he lasl illusion of your dream is -pent!

Now life seems real and Truth a fact.

SUCCESS

In have an aim in life, to seek happiness,

I hese are good, and stepping -tones to greatnesß.

But to have a one increasing purpose,

And not be I'eari-ii by what you might lose,

Not shaken l>\ tin- blows and ridicule that pall,

I hen yon air a man and truly great,

And then to yon success is due, and all

The joy and happiness yon ran take.

Although lln- world appears all wrong,

And the end seems all 100 long.

Don't In- disturbed by fear and worry.

Not for yon tin world will hurry.

Ask help from the all-embracing Deity

Who can's, and watches over plain and city.

Be patient, and work with all your might,

I hen In von success will come aright.

MESSENGERS OF TRUTH

Mere mortal man may not conceive,

llir whole of truth. Be may believe

in this or that; ;inil sometime

To his searching soul, the chime

Of Jove rings true. So behold!

Sleeping intuitions unfold.

60

And the Hashing blinding light.

(>f inspiration's true insight.

beans upwards to realms of thought,

lo which God alone has all resort.

"limes on earth a gifted soul,

At perfect onemenl with the whole

Of Eternity, seeks rest

In some truly noble breast—

Fit surround of holy trust.

I o thai pure mind the "dust"

<)l centuries, behind and Core.

Man s wicl i i the gore

( )i sordid and blood) war.

Seem Imt a useless phase

<*f earthl) life's unending maze

From lime immemorial

Across Nature's vestured hall.

Has appeared some great mind.

The beauty of nature to re-find,

Suffering tin- world's eruel ridicule:

Called crank, insane and fool:

Cursed, tortured, beaten, slain.

His inspirations but remain

Offerings of celestial joys.

Man's thought alone destroys.

JOURNEY'S END

At last I have found you. beloved Friend.

(rod. the Father, and oft by man called Love.

Immortal Soul, the end and ail of life.

Pure emotion deep seated within my heart.

The guerdon and goal of all experience.

W hat are the pains, the trials and sufferings,

The disillusionments and tormenting fears.

Through a million years of evolving love,

W ben the ri\t\ i> Unity and knowledge of life?

Germinated from a protoplasm.

Advancing,— tiger, ape. and lastly man.

ibond. l"i> a thief and warrior bold.

\ passionate lover and tempestuous fool:

0 1

Why be perturbed about these lesser things?

Love them, the) are the stepping stones of life.

The path i> varied, but the goal i>- one!

Now I have found you the !a-k i- complete:

All love, all life, all beaut) are mine.

For eaeb da) is coloured with happiness,

Fears all gone, distrust and hatred no more.

And I see in all life the fount of love.

What i> beyond, and what the work ahead'.'

There are main still on the path, who seek.

Wandering and stumbling, halting and weary.

Tired and I some, full of woes and cares,

Lost in the labyrinth not knowing the way.

Distorted by hates and cankerous grief>.

That lead to wars and baseless destruction.

Show these the way. for alas, the) are lost:

Yours be the work of love and of service.

The 'neatest worth and glory of man

Js in giving and serving and loving.

WORK

Work! The emblem of a Nation's worth!

The heritage of man from Adam!

Escutcheon of every living thing!

The mice in the fields, the birds of the air.

The mighty monarch of the Brazilian forest.

They all bow their beads to your commands.

in ugly word and common.

Voiced by ten million throats a day!

"Give us work, or let us die!"

What is your power, and what your decree?

The world lias fought that men may know

You more. They have braved the terrors

Of the jungle, of the unknown wastes

Of sea and desert. Tliev have climbed

The highest mountains, and have starved

To death in snow and cold. They would fly

To the moon, and as far as the gates of heaven

Itself, if prompted by your urge.

62

Oh. hewer of wood and tiller of the land!

on are known from far-off Congo

To the shores of the Aegean Sea:

Known by the teeming hordes of India,

\\ ho. in mystery, obey your will.

The shining Blacl

The carriers of ivorj and aim.

Hear your call, and march to the throb

Of the tom-tom. The alert men of Japan.

The inscrutable man of China.

The Bolshevist in the Northland,

And all of Europe know your face.

From the lumber camps of Canada,

An i lln -!. .1 America.

From every colony, and e\

Habited !>v ma I millions

all the time.

and men are -waved

imands that you have made.

You drive the wheels of commerce.

! the floors of hoi

Ami are a pierrol

Brawny arms, an

Of workers in the min larries.

•nn

On the prairies, and 'our skin is inn

iie Arctic

In a millioi u appear.

An.l a thousand moods you have.

ifl and cold, quick-tempered

And cool, afraid of the squeaking mouse:

Act you look the Devil in the ye, and he quakes.

1 mi are everywhere, yet you arc not.

Feed llie smallest and ihc Greatest forms

Of life. Bui man seizes von and wrests von

To his will. One lias too much: another

iu not al all. and be starves,

And is without a place to call his own.

63

An eternal war is waged for your better

Distribution. The scathing revolutionist

Of Hyde Park, the brilliant orator

Ot tin- House of Lords continually seek

Your power. \mi have buill a civilisation

And its society. And herein men fighl

And live like beasts anil kinn-. because

I hc\ know you either too well, or not enough.

Oh work, thai builds the character

Of a man. and his Nation! What are you,

And what is your end? Man has ever sought

To know you mor< : but shall lie ever see you

Fare to lace, and learn to love you

Like a brother; and portion you in equal pari-.

So every man will have his chance

To feel your power, and lesl his strength

Willi yours? Will ibis ever be?

Because you build the character of a man.

We ask of miii what its nature may be.

Is ii a quality indefinable, that differs

Willi each one? Or is it something tangible,

I'lial each can feel himself and. liv exercise

Sufficient, develop within his soul?

I lie greatest One that ever lived

Was crucified, because His words were few.

Yet His deed~ were many. But today

His power is wielded with authority

Though He suffered death. \\ In is this?

Oil character, that ii\ in every man!

Built according to lii- ancestry,

And his environment, and his choice,

\re you of this world, or are \ou of another?

on deride the greatesl things in life,

Bui you are nol disdainful of the weak.

ou uplift, and you decry the baseness

Ol' man. Y"ou are here, there, and everywhere

Uways doing, ever being, nothing more.

64

The character of a man is moulded

li\ hi- work, and his work, conversely.

Is fashioned b) his character. Oh. work!

Oh. character! You an one. inseparable!

'l mi arc the interpreter of the Divine

A Presence, not a substance! You mould

The thought of nations. And when the world

knows you better, then will she eliminate

Disharmony, her strife and agony;

\ud without fear, love you as a father.

""A thing of beauty and a jo) for ever!"

Master of man- destiny, anil hope

Of everv heart, oh work! You who are

So hard to find, yet who an- everywhere,

Yon await with open arms the labour

i Of every soul! Giver of life, and Giver

Of homes! Giver of happiness, and Giver

Of pleasure! The food, the Btrength and wealth

Of every man! His heritage! that commands

That we shall know him more and more.

And obey his will to the very end!

Love of work and love of character,

And all that the) embody, comprise

The only avenues whereby man

May come to know his brother more

And when his eyes are opened, the veil

Of mist enshrouding him a million years

Will pass, and be will shout aloud

From the mountain tops.- O God give me Life!

i,i\r me Soul! 1 know Thee now 7 , at last!

I am free, and I liy will is mine!

I love the world, and I love Thee!

And nothing more is asked of me!

Oh Work! oh Happiness! oh Peace!

The world will ne'er you release!

Begone! the centuries of strife,

Replaced by Irue Vision of Life!

65

THOUGHTS ON LIFE

ONE

lam alone in the Silence of Eternity, *ei in that alonem i- I ife concentrated in me.

The Eternal i- the One. and the One i- the Eternal. Within me, within you the Eternal to be discovered. We are divorced onl) h> the limitation of self-consciousness, which i- expressed lis the variety of form which pervades the I niverse. Self-consciousness individuality finds completeness in Oneness, the harmony of thought and emotion in action.

Complete li\ iiiii i> onl) | ible when the harmon) "I thought and feeling i- fired from self-consciousness, and rallied through into action. 1 herein lies the secret of true expression, expression which is spontaneous. Live fully, live completely. !i\e today. In such living .dune i- happiness to lie found.

Happiness i> the ecstas) of mind and heart, freed from selfconsciousness, and centred in the I niversal Oneness of being, which is God, Life, Trulh.

Do not be distressed »illi the thought of Immortality. I ntalitv does not consist in endless existence in Time, li consists in the ecstas) ol being complete, and free in the Eternal and ever li\iii" Present.

\ moment "I ecstas) i> worth a million years of progress in continuous existence. That i- a moment of true ecstasy, which i- the Eternal.

TWO

\ son who i- dependent upon his father (annul appreciate or trul) know him. Likewise one who i- dependent upon God. cannot IrnK understand or appreciate the Great Life of the I niverse, which flows through all formation and which the Western World knows as God.

Dependence creates stagnati I thought and action. To trulj live one must be detached from all hut one'- own intensit) of thought and desire to understand.

True harmony, or true attachment, which is service without effort, i an onl) come through detachment. Realisms the Silence of one's own Soul i- the health of livins

66

67

THOUGHTS ON LIFE

Il i- foolish to look to the future for happiness when tin- present holds all eternity.

He who -iik- knowledge, mm k- fulfilment through service, born of great understanding in the completeness ol Love.

Yesterda) and to row an- of no great importance. Todaj holds the essence of eternal life. Therefore strive not for the future, nor bold fear- for pa-l action, for these fears are hut the illusion ol one's own ignorance.

Know yourself, and you will know Life

THREE

Look within your own soul and discover the Soul of all Life. Therein lies peace, joy, beauty, understanding.

Self-sacrifice is the realisation of the Oneness of Life. Realisation or inward harmony i- true living, and i- the expression of that oneness, which is L niversal Love.

Empty the mind and heart of all past doubts, sorrow-, individual particularity, and striving. Then, and then alone, can the \ niversal Soul dwell within tin 1 temple of it- own expression, which is "You and I."' I lie world i- the hiding place of the I niversal Essence- Love. The heart i- the magnet that attracts the life of all Life. \llow the heart to guide the mind, and you will he led to the understanding and beautv d existence.

\s i- the song ol birds- -joyful and free. so is the soug of my heart tilled with Life.

Salvation a word sadly misunderstood —means freedom. Freedom through Chrisl means freedom from the limitation of sensation, and to exist instead within the I niversal Chrisl Essence, which is Love universal, impersonal, without distinction or individuality.

To realise thai Love is constant, all abiding, in everything, and to exist in that realm of impersonal understanding, is to be one with Life. Tii thai oneness arc freedom and happiness, which are the ever longed for desires of mankind. A- was Jesus of Nazareth otic with the Father, so can all men be one with the Father. To achieve everlasting life- i- to allow the heart ol all Life lo beat within your breast. Therein lies no distinction, no scparateness. no particularity.

THOUGHTS ON LIFE

Life, to the lover of Life beautiful and ever joyful.

Free yourself from the craving lor economic well-being if you desir. lo know Truth, and to achieve thai freedom and happiness which i- the goal of ever) soul!

FOUR

Individual freedom is as much dependent upon world freedom, aworld freedom is dependent upon individual freedom. Complete individual freedom is impossible while the world of men is limited b) form. Upon the individual ego becoming One with the Soul of all Life, it becomes, with that Life Principle which we call God, part of the very existence of every manifestation. V- the manifestations of Life are ever limited and ever becoming, there can he no such thing a- complete individual freedom.

With greater understanding there is greater attachment to the world of form. That attachment which is understanding, is reflected in service. Service born of understanding is the fulfilment of Life. and thi- fructification of Love.

Love is affection devoid of pcrsonalit) and sentimentality.

The fruition of love i- serv ice

I),) in.l serve because of the dictates of another, for such action 1- devoid of understanding, is negative, and will not allow spontaneity of thought. Spontaneous action, horn of understanding, is true service.

Happiness I" be discovered in service, which i> the only freedom

I,o\ 1:

Love, immortal, unchanging, all-pervading and ever present; the fulcrum of happiness, the one law of life; the one beauty, the one knowledge thai knows nut imperfection; that hopetfa all, giveth all. believeth all, and knoweth all: understanding and sympathetic, the vast intelligence of God, the immortal sea of emotion; fulfilling, forgiving, and life eternal! Oh. Divine emotion that comprises all. does man know <>f you, or has In- forgotten that which i> the very lifi blood of his universe?

Silent and unemotional, your la\» ever fulfilling. 9 etimes

68

through [iain and sorrow thai all blessed understanding which is the seat of your immortal beauty, once known, once fell even but for a moment, you never die. Even so such heritage you bestow as perfect bliss and ecstasy; the triumph of the soul's progress through millions of years; the perfection of being to which all life is directed, the union with the All. which i- sour perfection, umr beauty, and is all happiness, all blis>. all life, the one and only God. God which is love, and love which is God.

A THOUGHT ON MARRIAGE

I think marriage should be something really creative, not merel) the stagnant, complacent, pseudo happiness of mediocrity, of smug suburbanism so common today. I. personally, couldn't stand that. I would rather prefer nothing at all to such. I should hate to possess, to wallow in the shallows of effervescent certainty, to be destroyed with the pettiness of personality.

LOVE—A DEFINITION

Love is not horn through contact with another —thai is either sensationalism or emotionalism. I.cm springs from the depths of the heart, and is horn of utter loneliness and solitude. Such is the pure emotion of the Infinite, freed from all limitations of sensation. To truly love, is to be truly aware of ones own inner oneness with all Life. Such i- the beauty of life, and the realisation of Truth.

TO A FRIEND

It is only through the sorrows and the misunderstandings, the pains and the diffieulties. Lli<- disillusionment? and the trials, the sadness and the sordity of life, that understanding is gained—understanding born of the vicissitudes of life, and whieh enriches the soul and develops (Incapacity for love, which i> all.

At the present, your inner sell is striving to express itself. You are a seeker along the path of beauty, which is happiness, and whieh again, is love. From the well springs of your heart the fountain of love i- ever Bowing, ever beautiful, and ever filled with happiness.

Tn the heart alone will yon find happiness; so obey your inner

69

consciousness, the beauty ol which I see reflected in you. Do this otherwise you «ill not find that peace ami harmony for whicb your soul is so strongly yearning.

I.earn to love; then be yourself; llii- is the art "f Life! II >"»■ • but n-arn in express that which i- within you. ><m "ill find new avenues opening up, new hopes and new desire-. to yii all that which m>ii seek in life. Allow the waves of love to flow in one endless harmonious rhythm throughout your being, and life to you will be a realm of happiness and joy lor ever.

KNOWLEDGE - ITS FUNCTION

Let your ideal exist in reality. \n ideal belongs essentially to experience, and ;i- knowledge is but the accumulati >f experience, tabulated in ordered sequence, then the highest and truest ideal i- that based upon knowledge.

Knowledge ran belong either lo the soul or Lo research. The quintessence of soul experience is wisdom, the qualitj ol calmness, discrimination, and deliberation il i- reason in il- totality.

The Soul is bul the accumulation of all pasl experience. The Soul is the subconsciousness of man: it> handmaiden i 6 intuition, the still voice of the eternal silence, <>nl\ perceptible through contemplation, meditation, and freedom from the Ida- of self-consciousness— the inspiration of Genius.

Knowledge which belongs to researclj results in the -ri< ntilir facts of phenomena. Reaction to the knowledge of the Soul and to that of Science is to be regarded as true existence.

The knowledge of the Soul and thai of Science will eventually reach a stage where both »ill merge into one harmonious whole. When that realisation i> available lo mankind, life in it- totality will be disrobed to the naked eye of the intellect.

CULTURE

Culture in it> broadest sense is something which, being neither abstract nor concrete, yet contains elements ol both, li i- an indefinable something —a spirit which exerts i influence as Society. li> nature is revealed in the prevailing religious outlooks, in the Forms of art literature and architecture, in the political and economic institutions in the general behaviour and modes of li\ inji.

70

' nlliire i- achieved and revealed in aelivilv. Only hv investigating action and the motives thai influence activity can we obtain a true vision of the cultural background of a civilisation.

To discover the motives thai underlie social activity, i- lo discover the cultural basis of thai society. We can narrow it down slill further. In the sphere id economic an I political activity do we find the answer lo our question.

The Social system under which we are operating today is commonly known a- the "Capitalist System.'' Its present activity is the result of a Capitalistic Culture, and may he regarded as due to a philosophical conception and an undue adherence lo our standard of values.

Briefly then, culture ear he defined a- the standard of values upon which a society moulds it- thought, patterns it> institutions, ami resolves il> activity. The ba>i> of Culture i- therefore both philosophical and motivating.

We lest the value ol a culture h\ the extent to which the philosophical, ethical and religious conceptions and ideals are successfully carried through into action.

When we apply llii- lest to the forms of the Capitalist System of our present social order, we discover certain definite contradictions. Actually there i- a divorce ul. between the religious and ethical idealwhich we hold to hi' true, and the general activity—economic and otherwise.

The result i- inevitahle. and heme we have in our midst conflict and conformity., reconciliation and hvpocrisv.

ADVICE TO A NEOPHYTE

Beware of those who would lead you to the Light. The Light is within. I lie seed id' desire is implanted within the self. Unfold the latent Christ through your own effort, through your own intensity of desire to understand.

Take everything new into the sanctuary of your inner Belf. There. in the -ill nee and in communion with the Desire of Ages—the indwelling Christ all that is now unknown to you will lie revealed.

Nothing to you of importanci unics- von discover the Eternal truth. Life, lop- yourself. ' To bring the ever present —yet oftimes unconscious to u- light and knowledge of Divine Wisdom into tin-

71

realm of active consciousness i- the work ol man. Such i- the reason lor the growth of individuality. Through your own effort and through union with That which Is, will you come to the fulfilment of your own being.

Do not be egoistical, and think that li\ your own effort alone, will you come to the completeness id understanding. No! Such is the illusion of Self. The desire of Life Itself i- the magnet which is ever drawing out the seed of desire which i- within the Self. This seed is tinseed of Love. Allow your heart to expand and grow in the joy of Divine Light. Seek your own sanctuary. Therein i> your safeguard against the various forms of exploitation, which organisations and individuals ever Beek to impose upon the Neophyte seeking Divine \\ isdom.

Let your mind be guided l>\ the intuition which -prinfis from the 'heart of all Life. Use your intellect to test the truth of intuition, and you will find that it is true. Go forth with certainly and in the knowledge that within is the light of Truth the inner Christ which is the fulfilment of man. the essence of Divine Love. Seek the beauty and wisdom that lie w iilliii yourself. Seek these in others. Si .*k them in all Life. Rest not in your labours to unfold and discover the Reality which lies within, and which is not the Self. Discover the purpose of Life. Intensify your desire to know.and you will be led to the understanding ol Life, of the Desire of of God.

ENVIRONMENT AND THE SELF

A Passing Thought.

The tendency to identify the Self with the opposites, such as pain and pleasure, decision and indecision, fear ami courage accentuates self-consciousness, creates the de-ire for escape from conflict It is horn of fear: its motive is the maintenance and prolongation of the Self. The desire for escape, craving -born of fear continually builds up and maintains the Self as a conscious and separate entity, and ever lakes the individual further and further away from the true purpose of existence, which is to bring that Supreme Creative Intelligence "I Life, or God, into the realm of conscious realisation. That is only possible through first of all becoming aware of environment; aware of reaction and adjustment thereto; aware of the sub-conscious urges and prejudices which arc part of reaction and adjustment to environment; and in llii- was continually free thought from the bias and limitation of self-consciousness, of individual distortion.

72

EXTRACTS FROM LETTERS

I.

\\ hen one i- adolescent and young in experience, in the ways of the Self, one creates ideal- which one seeks in personalities. Often the meeting of two people awakens the vital centre of Life to the extent that personality is blotted out for the time being; hut this i> onlv momentary an.l tin inevitable desire for completeness in the other arises, and life becomes a constant, hopeless search for the ideal which ian never he discovered again. Love is blind and colours personality with ineffable trapping and beaut) which it has not. Thai is whv woman's first love i> always deepest and most intense. \- -In experiences life, and is awakened to the subtle sordities of the self, it becomeincreasingly difficult to love as before. It is only natural she should. Lovi i- ju.-t the same a- ever, hut perspective gives it different hue-.

Be not caught up in the network of its effect—things which strangle, distort, and discolour, l.ct us awaken the heart of life, adrift tenderl) with thoughts of it- eternal movement, free from self-delusion. conscious of tin knowledge gained through experience- just happv care-free children not tied by vain regrets or secret hopes, hut awakening ilaiK to the wonder and beaut) id' life. . . .

11.

\- regards the inner life, 1 reall) End that I have a much greater poise these days, due of course to a clearer perception. on< ne realises the signficance of environment, and individual reaction thereto. it creates an attitude of mind that allows one to go through life without being affected h> the vicissitudes and struggles of dailv living. Things don't seem to disturb one. am! of course, there is a greater freedom of activity and thought, all of which increasingly tends to clearer perception anil fuller living.

I don't reall) ihink that economic circumstances are very greatly to lie considered. Though siill interested in the political and economic situation I do doI hold great store in that direction for the real unfoldment 1,1 man. I nless one becomes aware of environment and all its subtle nuances I cannot see much development in intelligent living. Life »enerallj i> but a reaction to environment (whatever form it may take) and even if Douglas Credit or something else supplied the needs of food. clothing, and -heller, it would not necessarily tend towards the cultivation of an understanding of environment itself. Life is a continual adjustment and readjustment to am given situation, or society cannot be

73

'line.l a- inlelliL'i nl hcha\ iour

In invite suffering, experienri il il sucressfull) undergone, i- the greatesl means in discovering oneself, which I Buppose is the biggest thing- for unless one does discover one's hidden powers ihere i- nothing lo life. Life ran be really great, hi I lam afraid most people are too fearful to make the efforl lo break through the circumstances thai staj il- real flowering. There i- such a thing a> a living death, the stagnation of halm and prejudice. Most people are caughl up in the web of the |iasi and are afraid to investigate its real worth. I nlil we become aware of our innumerable !■ ngings and fears, those unconscious ones that cause all the trouble, iiniil we eliminati then, ibrougb understanding, there can be no real no real peace, no real beauty of thought. If one could onl\ awaken people to the absurdity of fear and all it- subtle consequences whal a great thing il would be. One da\ I suppose we -hail -re a world living truly free from die inhibitor) processes that as now. destroy the completeness nl things. One day there will he a desiri fur the reality of things. Till [hen I suppose we must battle along In ir\ and quicken not onlj our own lives, but the ll ghl of those about us. We can do much bul mil with a peat to-do ami fuss. Quietlj and subtl) things will change: ibex are changing now. more quickly than mosl of us realise.

11l

Is it possible in destro) individuality? V- far as I understand, individuality i- consciousness which is aware and has knowledge experience in other words, il i- a centre of repression ami inhibited experience, seeking tin- fulfilment or understanding of itself and of life.

Accordingly. I Fail to see how awareness ran be destroyed or dissolved. Nul thai I seek the continuation of in\ nun individuality, for. though I displayed a supreme egoism at one stage of m\ life, I now realise tin illusor) nature of the Ego. or rather. il> relativeness in life. Truth alone will satisfy.

Il lias lieen expressed thai when we are al a point of extreme dissatisfaction, we are so disgusted with the self thai we would throw il aside ami he free. Bui is this conception compatible with an intelligent understanding of experience?

Is il nol rather, a gradual growth of understanding and awareness ill the Supreme Reality? In llii- sense individuality i- not a means and an end unto itself, luit i- merel) an agent .i- a means to the realisation uf the Whole. Il does appear then, that individuality, consciousness, or

74

whatever we like to lerln il. is a very real and necessary fact. Otherwise how could the Inn understanding of an experience be possible ?

To explain myself further, I could put it thus: That the Reality — which 'me might rail tin- Intelligence "I Luxe exists we know; hut in order in In- free from all the limitations of self-consciousness, the individual due- mil consciously destroy his own ego-consciousness; he rather opens the mind and heart to the influx of that Reality, and in -o doing he automatically becomes free.

Shall we take for example the ease when two person- of opposite -ex fall in love? What brings about the ecstatic state of complete harmony thus experienced? It is not the realisation that there are limitations which must he broken down, hut rather the very power of affection brings about a spontaneous union, which, without effort, automatically transcends ami understands previous limitation or separateness.

It does appear to me that (here exist- in the universe an Intelligence of Love, which i- ever, through the very power, intensity and magnetism of affection, drawing out the seeds of desire implanted within the individual. As we open our minds and hearts to its inflow, -ii iloe- the essence of thai luxe colour our thought and activity, give joy in living ami bring peace ol mind. The conscious realisation of that Reality is tine intelligence, tine spirituality.

1 fee] thai the idea of destruction of individuality brings unnecessary intellectual confusion: whereas, the unfoldment of individuality through opening the heart and mind to the influence of Love will possibly give that same sense of unity with the \\ hole in a more simple and direct way....

75

KRISHNAMURTI:

Does his Philosophy offer a solution for the problems oj the II mid.'

'""'IERHAPS the most prominent feature of the thought ..I lie present Hill ''""' is 'he desire for a solution lor tin- world problems. Our nlllll greatesl thinker- and statesmen arc engaged upon the task bringing order out of the existing chaotic conditions. Main and \aried are the solution-, -on pposing and contradictory in nature. that are advanced as universal panacea- for all our ill-. Confronted b) this overwhelming arrav of conflicting proposals tin- suffering individual despairs of relief from pernicious and penurious conditions.

From tlii- angle we approach the philosophy of Krishnamurti onh to discover that he i- not primarily concerned with the problems ol economics, currency, politics, sex. marriage, or even international relations as such. His revealing thought touches something far deeper than mere solutions, which imply an immediate result. He dircd- our attention to tin causes of conflict, from which all problems arise, and to discover the reasons for this insatiable demand lor solutions. He teaches that with the discovery of the cause of conflict there will he freedom from all problems. In his picturesque manner he says thai life has no problems.

This statement i> difficult to reconcile with existing facts strife and chaos on every hand, the preparation for and possibility of war. i lass struggles and racial hatreds, labour disputes and sectional disagreements. Conflicl i- both universal in extern and personal in character. Life for most persons is one continual round of struggle and consequent effort to escape from conflict. Today that condition has been accentuated, due mainly to the pressure of ecoi ic factor-. People arc enmeshed in the system, caught up in conflict, and. revolting against these conditions, arc seeking for a satisfying solution.

We, too, are seeking personal solutions in order to escape from our individual conflicts, and turn to Krishnamurti hopeful thai his ke\ will open the door to eternal satisfaction. Fundamentally and subconsciously thi- search for solutions is a motivating factor of life. No sooner have we s<>!\<-<l one problem than another immediately appears on the horizon.

Hence we are constantly searching, and so al continual variance with society—that is. with our environment. Krishnamurti does not lay down a system of beliefs to be followed in order to arrive a 1 a

76

solution of these problems. He i- uol concerned very much with any particular viewpoint, nor whether we regard life through the spectacles of Christianity or Theosophy, Marxism or Fascism, or oilier form of crystallised thought lie reveal- something far deeper, for bis whole attitude of thoughl i- to contemplate Life apart from attachment to any particular belief, idea, philosophy, or religion.

To adjust ourselves to llii- orientation of view is difficult, for from earl) childb I we base been taught In accept certain beliefs as established fail-. During our progression from childhood through adolescence in manhood, these beliefs, through repetition, have become habits of thought, and are subconsciousl) broughl into pla) and colour our investigations for a solution of our particular problems. In reality we desire a conclusion that w ill not disturb, bul rather fit in with, and so satisf) our subconscious prejudices and attachments. Il can readily be conceived bow impossible and futile it would be for anyone to attempt In formulate a theory thai would provide a solution for every problem lor each individual.

This suggests thai the difficult) of solving our problems is an individual one. and In Krishnamurti it is individual. In his npinion. too, the world problem i- an individual problem. This is both distasteful and disappointing to those who look to an individual for a ready-made plan, -nine cod* of ethics acceptable without thought, conforming to their particular apperceptive backgrounds. But to those who arc more than superficiall) interested and willing to investigate freely, without bias, uninfluenced by preconceived ideas, Krishnamurti's thought is arresting. Onl) by such can he be properly appreciated. 1 ndoubtedly lii- message i- having a far reaching effect on the thought of the world. .!- will the knowledgi that lie i- living the life about which he speaks, manifesting a complete serenit) of demeanour, impersonal and universal in essence.

In the past, among certain peoples, Krishnamurti was hailed athe coming Messiah. \n organisation of world-wide influence the Order of the Star of the East was set ii|> to be the vehicle for the propagation of his message. Thousands waited expectantly. Visions of a new heaven and a new earth were embraced. The Millenium was about to be. Suffering and trial would soon be over. The cirri were excited, read) to worship and kneel. Into tin- atmosphere of expectancy Krishnamurti wa6 ushered. He came. He disbanded the Order. Spiritualit) was not to be gained through attachment to an organisation. He refused to be regarded a, an authority. He insists upon each individual arriving at a conclusion bj independent thought. To many

::

tin- i- distasteful and these arc no nearer the fulfilment ol theii spiritual desires. Instantaneous relief from sorrow and suffering i- their real desire. Let us escape! i> their bewildered cry. So blundering, disillusioned and unhappy these wend their wear) way. searching, searching, lonel) and sorrowful, lint as always, a few hall and listen joyfully receive the rare jewels of wisdom, and drink in the rich perfume id a Life, full. free, unconditioned, and beautiful beyond expression.

I hat Krishnamurti i- living a life he) I the comprehension of many people, today, there i- no doubt whatever. Il i- his claim thai he ha- realised the "Oneness uf Life." as Christ did when he proclaimed "The Father i- in Me. and 1 in Him." Nut onl) i- this realisation the purpose of individual existence, hut also il i- possible to all who desire il —now. in the present, here on earth. The proper approach to the study of Krishnamurti i- to discover the limitations and harrier- which stay us from the realisation of the fulfilment of our being as that reality of Life, our unity with Truth. I)i\ iue intelligence, God.

To assist u- in becoming aware of our nun subtle limitations ithe onl\ way in which Krishnamurti can. and due- help u-. \re w«; not continually seeking, ever in conflict, unhappy? 1- mil the innermost desire of each and all to discover the reality of living intensely, full) freely, and spontaneously? Even in this respect, which i- the centra! point of Krishnamurti's message, he doe- nut provide a solution, not prescribe a course of action, indicate an) particular path to be followed, or urp' the use uf any special system of thought.

How then, can Krishnamurti's teaching be of any avail? He enjoins us to investigate the cause (if our suffering, our conflict li\ discovering the cause of our conflicts, by becoming aware of mir environment and the hindrances and limitations imposed upon the mind li\ that environment —that is. traditions, customs, institutions, personalities, society—we shall gradually understand that environment and how it caused conflict. Through ihi- process of being continually aware, we -hall gradually free thought and affection from the confliction and bias of environment of which we as individuals are an integral. When thilias been done, Krisbnamurti says, we shall have fulfilled the pur] of our existence. Ihe Supreme Intelligence of Life will thru be revealed in the present. The old injunction. "Seek ye first the kingdom of God" still holds.

At first sight, this may appear vague, idealistic, impossible, and useless. But 111 *■ further we investigate, the more intelligently we seek In understand our environment, the more certain it i- we shall have

78

"iik a clearer perception .if the ideas of Krishnamurti. Inn also a fuller realisation ..I ourselves, our own limitations ami conflicts

I" varying degrees does environment obtrude itself upon 111 - - individual consciousness, a- also does a realisation of our imli\ iclual identit) ami existence, of 1-ness. become apparent. This condition has been verj much accentuated during the past leu years, hence the increasing clamour lor change, whether il he changes of government, currene) ami economic reforms, the rail for Dictators, the desire I'm Saviours. People in a position In give satisfaction In their desires ami express their idiosyncrasies displa) little inclination In investigate their environments. Neither <ln the) become acutely aware of their existence a- conscious, separate individuals. Life for them ii- blind reaction to impulse, tempered bj petty bourgeois conditioning.

Bui when thi re i- frustration of a desire, when we an- unable to satisfy, or carry through into action our cravings and longings, then there i- conflict. (In being opposed we become aware of ourselves ami our environment, we become self-conscious. Il is ,>nl\ when the conflict set up lice •- acute that an) real endeavour i- made lu understand conflict itself. While the conflict is slight escape is sought h\ repression or diversion, in consolation without understanding. This continual repression, horn of craving ami reaction, builds up tin- subconscious self. This "I-consciousness," a centre of incomplete thoughts or unfulfilled desires, is seeking expression as craving, a longing to he. a desire for fulfilment. Through the process of continual adjustment to environment il is graduallj huilt up ami maintained as a conscious. separate individuality. While thought ami feeling are completed in action, there harmony of living, then i- no thought of self-conscious existence, no particularised thinking, no individual bias. These onl) arise out of conflict which is the result of incomplete thought. Selfconscious existence i- one ol continual excitation through craving ami the resultant conflict arising from the desire lor. m the apparent need !o make adjustment In the demands of society.

This conception of individual consciousness ii- in harmony with modern psychological thought. \ social reformer wrote: "Does ii require deep intuition to comprehend thai man's ideas, views conceptions, in one word, man'- consciousness, changes with even change in the conditions of his material existence, in his social relation.-, ami In 11 i~ social life?' He realised thai llii- individual consciousness i- mereh the resull of reaction ami adjustment to societv. thai li\in" is Ihii the mute acci ptance ol it- governing authorities.

79

Bui there i- a fundamental difference between the views ol Krishnamurti anil those of the founder of Communism. Mars sought to bring happiness i ankind. in change thought and action In recreating the social order, h\ setting up a new environment. I bis designed new forms and authorities only, involving a further adjustment thereto. But Krishnamurti envisages an entirely new aspect. He says: "I nderstand your em ironment, piero through the walls ol it- limitations and you will perceive it- true worth, ami so he free from reaction and consequent adjustment to environment." \- individuality is hut the result of reaction to environment, there is no real difference between the individual ami his environment. The individual as il were becomes hi- cn\ ironment.

Another fundamental difference i- that Communism premises that man's consciousness is the only reality, whereas to Krishnamurti that "I-consciousness" is utterly false. In order to understand tin- Supreme Intelligence of Life, which he claims to he the purpose of existence, then must hi- a dissolution of thai "I-ness. ,: that centre of craving and confliction.

In this respect we can readily see that an) action which springs Irom a centre of reaction, either as indi\ idual or collective consciousness, must contain within itself the germ of further reaction. Craving can only manifest itsi If as conflict, therefore, as man"- consciousness i- in reality a centre of craving, action arising therefrom must inevitably create turner conflict in the world.

In the development of Russia today we discern the growth ol new class distinctions, new oppositions, not very fixed and definite as yet, hut nevertheless in existence. This seems to demonstrate thai change in environment doe- not necessarily eliminate thosi elements which tend to conflict ion and opposition, nor to cultivate an understanding of environment itself, whether imposed b> communism, fascism, or capitalism. By analogous reasoning to llii- il is quite obvious that any attempt to bring about world co-operation and harmonious living by the application of any method which bases il- action upon the limited consciousness of the "I" must of necessity lend to produce an opposite result from thai originally intended.

To arrive at a true appreciation of the philosophy of Krishnamurti il is essential to have a clear perception of thi terras environment and individuality used sn frequently in his writings. This means investigation of conflict, which implies an accentuation of the particular aspect of conflict suffered at am particular m ml. This is manifestly difficult and demands a concentration and effort evaded by main. How much

80

easier it i> to seek escape from conflict by the numerous channels afforded. Eas) avenues of escape are sought in the activities of business. .sport, hobbies; dissipation, amusements; intellectual pursuits, religious devotions; contemplation of past experience, hope of future felicity; but though the mind may be diverted temporarily, the individual sooner or later, is brought face to face with himself when lie must analyse his reactions. lii- conflicts. Broadly speaking behaviour resolves itself into three distinct aspects of self-conscious existence, diversion in present activity, hope in a future slate of bliss, attachment to past experiences through memory. Life consists of the interaction of these three aspects of living, all though' and activity of which accentuate self- consciousness, that "I-ness," and tend to pervert a true understanding of the environment of the present.

From the foregoing considerations il is obvious that in order to understand environment, or a particular reaction, thought must be concentrated in the present. To ensure an impersonal and an intelligent investigation and to view an experience in its entirety, mind must be free from the influence of prepossessing or prejudicial conceptions. Here we are met with an almost insuperable barrier, for in conflict the individual becomes conscious of himself as a separate and distinct entity. All activity arising out of that consciousness is but a desire on the part of the Self to maintain its identity and separateness. Actually it is fear of loneliness, fear of In il unknown, that i> the motivating factor.

Fear prompts hope and aspiration. Hence fear i> a contributing factor in all idealistic conceptions, religious activity, I topian Philosophy. Fear manifests itself in Wind activity, though perhaps unconsciously so. in business, sport, social intercourse, friendship, pleasure, love, marriage. This desire for escape from conflict and experience a sense of comfort accentuates self-consciousness and perpetuates the feeling of separateness

Fear also has il~ influence in memory. We seek to hold the past We are afraid to lose some pleasurable experience. We are afraid of the recurrence of some painful episode. Emotionally many people continually delve into the past to rediscover some pleasurable incident. or even In manipulate some unpleasant experience, as a means to escape from conflict. Pleasurable thoughts lend to coalesce and emerge as sentiments, whereas exceptionall) painful experiences become repressed and subconscious!) affect thought and action. Highl) emotional experiences of a religions nature are reinforced in ibis manner. The experiences are related and emotionally received

81

by others and sect- are horn. Often much manifestation of fervour ilied with some exceptional personality. In this manner Krishnamurti is wielding an immense influence. Those realising his divinity arc lifted to a plane id' consciousness where they are tree, for the lime being, from the limited consciousness of the "I." I'or the ! a vision of the universality of life has been their-, the glorious possibilities of sublime reality filling them with an exalted sense ol being that is imperishable.

But with the lap-e of time the sense of exaltation diminishes, subconsciously the associations connected therewith continue ect thought and action. Because the individual feel- that experience to he true, and ha- recourse to it through memory, there ia grave danger that the sense of incompleteness that arises in moments of -trc-s or conflict will induce that person to adjust his life to the teachings of a Master instead of regaining the personal realisation of the sublime harmony once momentarily experienced. Institution-, which are set up to further such teachings, devise doctrine- and appoint to urge these as authority for action, though valuable to give a direction to thought, are fraught with the same danger, lor tie institution is apt to usurp the function of individual realisation with the harmonious and universal whole. Again dogmas are apt to become more pronounced, to which persons become attached and cling as affording a temporary sense of well being ami comfort in trial- and troubles. This attachment destroys action and thought in the present, the only time in which the realisation of the Reality of Life in its immensity is possible.

In this respect Krishnamurti is scrupulous in his endeavour to induce people to direct their own mind- to life and it- problems instead pending upon external aid from himself am] other-. \lwav(luring his talks a questioner lias liis question returned for elucidation by his own intelligence. Superficially this may appear evasive and unsatisfactory, but in reality it reflects Krishnamurti's wisdom and demonstrates his greatness. In this way lie as-i-ls in overcoming fear. fear of ones own insufficiency.

Fear manifests ilsolf through me ry and aspiration -in other words craving. Here in one -mall sentence is summed ii|> the whole of self-conscious existence the whole of man's effort to be. Individuality, self-consciousness, 1 lien lore, are Iml memory and aspiration built up through fear. \\ hat a stupendous and revolutionary conception of man's consciousness! We as conscious, separate entities nothing more or less than fear, manifesting as craving! Accompanied

82

b) this thought, into unenthusiastic retrospect, we see all the egoisms and magifieence ol man appearing as vague phantoms, horn of illusion and ignorance, lint as in the dawn, the ascending sun graduall) dissolves the blackness ol night, so in our realisation, in our awakening to the realit) ol the "I-ness" that separateness of confliction- does tin' light of I rnih dawn in consciousness and gradually dissolve the el Is of ignorance. In Krishnamurti this idea of separation from I.id', or God, is an illusion. It i> apparent, not real. The whole of Life existwithin the individual, and the purpose of existence i- to bring that Supreme Intelligence of life into the realm of conscious realisation There but one Intelligence, one Reality, common to all. Hence conflict i- not possible between Individuality or Self-consciousness and Truth. God, or Life. Conflict i- onl) possible between individualit) and environment and i> tin result of reaction to environment by the ego endeavouring to maintain itself through assertion and craving.

\- this continual search to escape conflict, sorrow and suffering i- at the same time horn of the desire for self-preservation, there must he a consequent reaction while the search or craving continues. Bui this reaction i- onl) between the I-consciousness or individuality and environment, envir lent in this sense covering the whole plane oi manifestation in the material world as we know it or on the variouplanes of psychic or spiritual existence as claimed by occultists. It is apparent that while there is desire for fulfilment in the future, while there i- aspiration, while there i> attachment to the past as memory. psychologically, it is impossible to investigate conflict and discover its origin. While we are running away from something we cannot know it This clinging to the [-consciousness destroys true perception and discernment, imposes obstacles to a full manifestation of life in tin- present.

We can live onl) in the present; the past and the future arc illusion. We may colour the present with attachment to pasi experiences through memory, or by hope and aspiration and wish-fulfilmeni imagine a future felicity. In this sense we bring both past and future into the present, but in doing so we destroy the clear and true expression of the Supre Intelligence of Life. We colour its beauty with the va:_'ii - distortion of self-consciousness. According to certain schools of modern philosophy, past and future, time and spaci exist onl) in consciousness. delusions created bv thai Belf-conscious centre of reaction to aid in maintaining a separate self-conscious existence. krishnanuirli teaches that b) dissolving that centre of [-consciousness we reveal the Supreme Intelligence of Life in the present. Living would then assume natural and spontaneous proportions; action would lie free from reaction; and sorrow, suffering, loneliness would lie non-existent.

83

I hat which is perfect, complete, whole cannot he imperfect, cannot have division or duality. Therefore conflict which arises out ol incompleteness, imperfection and division cannot exist in I ruth, in Reality. in (oid. Lived in that reality, life to us would present no problem.

How are we I" dissolve that consciousness ol the "I. that veil ol illusion, which -tax- the real flowering of life and distorts th< true expression of thought and affection? Divine Intelligence doe- not belong to the [-consciousness, which manifests itself a- particular individuality, conscious and separate, possessing varying temperaments. It is impersonal and cannot function as "you or "I. nor can it he particularised in any form: it cannot know the opposite-, such a- good and evil, pain and pleasure, which arise out ol the struggle of the 1-eonseiou-ne-- against environment. I)i\ ine Intelligence i-. It i- thoughtunconditioned, impersonal, immortal, indescribable. It exists within and can he revealed. It enable- u- to become aware of our environment and of our reaction thereto. It destroys Buch activities that make solely lor attainment, accumulation of virtues, possessiveness and particularity. adherence to some established religious belief, ideal, or system, which are hut activities of the Ego seeking in subth way- to maintain il- own identity.

With a full realisation of Divine Intelligence within, we should cease to be imhued with the universal desire to reform society, or to impose sonic new social s\steni on the World. The former i- born ol distinction, the result of attachment to some particular belief, and but magnifies the idea of self-consciousness. The latter is born of an ideal suggestive also of authority and distinction, and at best is hut the setting up of new form-, the creation of a new environment, to which there must inevitably lie an adjustment on the part of the individual. This adjustment to any given environment i- the very antithesis of awarem of understanding.

II i- noi suggested thai we should follow out these ideas as a means realising Truth. The discover) "I Truth i- not a matter of search or adjustment to an idea, but of perception or realisation. It i- only through continual awareness "I the unreality of the [-consciousness that itdissolution can lake place, and -n enable the functioning of that Supreme Intelligence of Life. As we realise the unreality of the "I." so the tealit) of Life, automatically, manifests itself in consciousness. It is discovery, not a search. We either perceive Truth or we do not. It bappens without effort, like (he flowering ol the rose: silently as the working of leaven, softly as the falling dew. . . . [ruth i- born.

;;i

Krishnamurti offers no solution for our particular problems, for from the considerations made so far. il i> obvious that an) action which -;ii-inii- from the limited consciousness of the "I." which i- horn ol and iiuilt up through reaction, must of i»il\ and inevitablj bring with il further reaction, and so further conflict and suffering the cause ol all problems. Nevertheless Krishnamurti nia\ be regarded as the greatest living revolutionar) for he creates tremendous conflict wherever his message reaches. \> most living is but a reaction and an adjustment lo en\ ironment, a continual escape from action in the present, the pn of becoming aware, of mi lerstanding the present, of understanding our environment demands a complete revolution of thought.

Our first true perception of the extent we are conditioned by our environment comes as a distinct shock, for we are, as it wore, in a moment stripped "naked." The personal self which hitherto med so important, so distinctive and uecessary, i> revealed in it> true lifdit. To discover that one's self, this "I," to which we cling with such great tenactiy, is nothing more nor less than a bundle of reactions, comes both a> a great disappointment and as a glorious illumination. This experience presages the dawning of intelligence, the birth ol understanding.

il is possible to give in detail the effect which the views ol Krishnamurti might have upon the Inline thought and happiness of th" world but llnii i> beyond the scope of this address. All these problems together with those which an peculiar to each one of >ou I relegate to the true Hold of investigation, which lies within yourselves. Therein you will discover an infallible tutor, ever at hand to uplift and reveal mding will be your-, and the roll of life will lie open before ■,„ ii. wherein you will see complete barmonj expressed in terms of the present. In the words of Krishnamurti, >on will have no problems. m ill be understood.

85

POISE AND INTELLIGENCE

" PRESI ME 111 ii I the tnajorit) of 11- when we attend a meeting or a lecture, where spiritual development and understanding arc the " theme, do so because we desire a greater knowledge '.ban we ahead) possess; we are dissatisfied with our present conditions; we arc in conflict and are unhapp) and sorrowful; or because we experience a great inner yearning that -oek- expression and fulfilment. We realise the incompleteness of ourselves, yet sometimes we sense the reality of an infinite and inexpressible Something, which we feel to lie ever present We know that it exists. We are sure that it i- real. Hence we seek completeness: we de-ire to know more fully thai Supreme Intelligence. which is variously termed God, Truth, Life. We confidentl) hope that the lecture will prove of assistance in our search so that we ma) go away with a feeling of satisfaction. Perhaps often there i- disappointment and the lecture is considered a failure.

Now in the process of our search, in our efforts to discover that apparently ever-elusive Reality, we arrive at the realisation of our own individual identit) : we understand more truly our reactions to environment; and we discover the nature of ourselves and our environment, of which that Reality i> a pari. [| i> in connection with the relationship of tin individual to hi- environment societ) and all h- ramifications—that I wish to express ni\ thoughts, for il is in the understanding of that relationship 1 feel that poise and intelligence are acquired. These two are complementary and inseparable. I cannot think that poise can lie attained without intelligence, nor that there can be true intelligence without poise. H\ poise I an the harmom of mind and heart, thought and affection. This harmon) gives the capacity to be inwardl) and outwardly undisturbed, the ability to meet ever) experience of Life withoul fear, enables the full expression ol that inward yearning of the soul, and brings completeness to ever) moment of the day.

\t t li poinl I might appropiatel) refer to a conception of poise given by a friend recentl) as \\\> conception may be generally held Poise, In him, was the ability to command and dominate an\ situation. In give ever) appearance of calm, though inwardly perturbed, and to mould ever) experience to conform to his particular point (if view. II illustrated his view by referring to the ease with which a person with .1 degree of superiorit) complex contrived to move through life, suffering

86

87

hut little, anil over-ruling others. While admitting the truth of these facts, such persons being quite familiar to all. 1 do not consider that those characteristics suggesl either poise or intelligence.

It will usually he found upon closer examination that persons with a degree of superiority or distinctiveness have a ver) definite background lor thought and action in a certain sel of \alucs. The) have actually sel a standard, conscious or unconscious, to which the) automatically try to mould ever) experience. As long as the moulding of thought and experience to this set of value- proceeds undisturbed, there will he displayed some degree of poise. However, psychologically, this is but the result of satisfying their own personal desires, cravings and prejudices. This is the motivating factor in a number of New Thought Movements, and indicates the need for very careful consideration before accepting ideas superficially attractive, which might prove fundamentally unsound.

To me such is not true poise, nor due- it suggest thai there is an intelligent understanding, but rather the contrarj as it reveals a lack ol knowledge of the tine values of life. Outward calm and tin capacity to dominate any situation do not necessaril) indicate the presence at same time of inward poise and understanding. And surely, it is inward poise that we should so earnestly seek to cultivate. A person acting in an environment of his own creation through mental and tional conditioning, because of his ability to dominate finds that life is smooth-running and is apt to he lulled into a false sense of the nature of the poise exhibited. Should, however, verj strong opposition or some catastrophic event overthrow his previous environment. Id he revealed the true nature of his poise and the real value lards and mental c litioning.

While there is this reaction to a given sel of ideas, lliis moulding ol thought and action upon certain preconceived and accepted lines, there can be no true poise and no true intelligence. Such a type of thought and activity is rather but the perversion of thought and might justly be termed an "intellectual sop." being an escape from the real problem of living. It is only when we are completel) free from reaction to the disturbing and varying features of our environments that we can claim to have poise, which synchronises with the harmony of mind and heart and true intelligence. When i -peak of reaction I refer to in its more subtle sense in the realm of thought and feeling. .1- distinct from purely physical reactions. If we have created a certain standard from which we review life and investigate our environment. rt favourably to anything that tends to harmonise with our

particular beliefs. On the other hand we are apt to view with suspicion anil disfavour anything that is not in accord with tl beliefs, which ii at all intensified brings about a disagreement and ver) often gi\eiise to mental and emotional disturbances. In this waj conflicl arises. ~\ow. while there i- the possibility of an) mental or emotional conflict, we cannot claim to have complete poise, a claim mi stupendous that not many persons are prepared to make it. The Nazarene manifested perfect calm and true poise in everj circumstance. We see it tockn exemplified in the life of Krishnamurti. the poet, philosopher and teacher.

The hist Btep towards the cultivation of tine poise i> to develop and maintain an equanimity at all times, to accept ever) experience "i life as it ir-. to discover the cause of conflict, and fr this basis understand experience, conflict and environment. I'o he free from mental and emotional conflict necessitates intelligence. B) intelligence ] do not mean the accumulation of knowledge, the manipulation ol fads and ideas, hut the perception of the essential values of all things the ability to discriminate between what is eternall) true and what Is transient, and to comprehend the relative aspects of Life.

When thought and affection arc freed from perversion ot selfconsciousness, then i> there true poise and true intelligence. Before considering the means to secure this freedom qf thought and affection let us examine the meaning of self-consciousness. As human beings we are capable of thinking and feeling certain desires and longings thai seek satisfaction or fulfilment. In the process of satisfaction oi .1 desire, there i-. of necessity, action. When we make the necessar) effort to secure a desired end. or to carry our thought into action, we find ourselves opposed to societ) individuals seeking the satisfaction of their particular desires and prejudices, organisation-, conventional standards, tradition, custom anil constitutional law. It when we encounter these opposing factors that there i- frustration in our search, in the fulfilment of our desires. \ml when there i> this frustration, a disturbance of the equilibrium of the Sell is occasioned. There iconflict, suffering, anxiety.

\s a simple illustration take the case ol a person who desires to spend an evening al a theatre bul who lias no money. The situation may be met in either of two ways, first l>\ suppressing or transmuting the desire and secondly, l>> making -nine effort to obtain sufficienl money. The illustration could be carried still further, bul in either case there has been frustration, for a period at least. That frustration makes \i\iill> conscious both the personal self and the desire. Self-

88

consciousness, then, i- tin- result of frustration. II there were no frustration or opposition, there would he no self-consciousness. Life would he -imply a matter of full) satisfying ever) de-ire a- il arose. We should be living in a world of sensation, with no understanding either of ourselves or our purpose in Life.

It is when we become acutely self-conscious that we discover the cause of our own conflict—our hick of poise. So we see that frustration iias a very useful and definite work. To discover the cause, the motives that give rise to our subtle desire-, and to he free of the conflicting effects of self-conscious activit) i>. it seems to me. the function nl intelligence. Perhaps it i- mori correct to say that when we have accomplished that end we can claim to have intelligence and possess poise.

\s student,- of psychology we know that tin' frustration of desire cause- the inhibition of a mental or emotional experience; we arc unable to carry our thought into action: our thought is incomplete. This continual repression or inhibition of incomplete thought or unfulfilled desire cause- the growth of the "Individuality," the "I."" Thus we see that essential nature of our personal selves —a mixture of thought and emotion, which is generally at the mercy of environment and which i cact- to all sorts of condition-.

When there is frustration, then' is conflict and suffering, and the Individuality, the "I." seeks to escapi from the conflict. At the m en! of frustration escape is sought in the state opposite to tin- condition ol mind in which we happen to he. If we are unhappy we seek happiness: if lonely we seek company; if discontented we seek contentment. Now ihi- is lmt evading the issue. It is lint a prolongation of our search. in to prefer the future for the realisation of our completeness and for our happiness, rather than in the present, which seems not to interest us. Peculiarly enough, however, it is only in the present thai we can fulfil ourselves and discover the great realitj of life. For in the present i- contained all life, all understanding, all beauty, all wisdom. Has not science demonstrated the illusory nature and the telativeness of Time and Space.'

In order to understand intelligence, in the sense indicated above. il i- necessary to investigate the nature of intellectual activity. V- a result of these subtle desires and cravings we experience, there is a search for avenues through which fulfilment ma) be attained. When there is conflict we seek means of escape. In this way tin- intellect is developed. The thoughts, feelings, ideas, and concepts which arc at

89

the base' ol all intellectual activity, all human behaviour, eanoiil be other than expressions of Something. They cannot be that Something itself. I lie\ are but the manifestations of Life- and have- a relative purpose. We bring our minds, or this Life, to bear upon certain trains of thought, from which spring ideas, which in their turn ;_'i\--rise to other ideas, ad infinitum. This process of creating mental pictures and theories from the manipulation of ideas i- intellectualism.

Now this process of ideation is the result of subtle cravings and impulses. If we have a certain longing, a hope, a craving for something, immediately a train of thought is set in motion seeking its fulfilment. While there is craving, longing, hope, there is a continual birth to ideas and concepts, which are the foundation of all intellectual activity. [ntellectualism, however rational, however logical, however pure from a scientific point of view, cannot constitute intelligence, which is tin- understanding of the essential values id' all things. Trui intelligence necessitates the harmony of mind and heart, the concentration of ones whole being upon the perception of any problem, of our own conflicts and fears. Because there is craving, because there i- longing there is a continual de-ire to escape from the conflict which such desires and craving originate. The intellect is the mechanism whereby lliiescape is affected. In our great desire we weave many theories, main ideals. Utopias, which intoxicate the senses and dull the true unfoldment of intelligence and take the individual further away from the real problem, which is the understanding of the cause of craving, of desire. For only by understanding the cause can we discover the true value Life-, and he free from the conflict as it arises. So. while- tine craving, longing, hope 1 , there can be' no true 1 intelligence.

1 could dwell at length in considering the intellect and itmachinations hut time will not permit. I wish rather to invest! the nature ol self-consciousness am! the means whereby we can Free thought and affection from its bin- am! perversion. In tin- respect our consideration of the intellect is important for it is the intellect which maintains and prolongs self-consciousness. Again we are apt to confuse mere intellectual ability with intelligence. Self-consciou6 activitj tends towards possessiveness and accumulation—and fear is the motivating factor <>r driving force. If we search closely for an explanation for the desire for possessiveness and accumulation, we find that it lies in the desire for the preservation of the Self. Behind that again lies fear of death, separation and loneliness. It is amazing that there should lie this intense desire to preserve the Self, which cannot he other than a relative aspect id life, and which hinders its from the real fulfilment ol existence. \- we saw before the -elf is hut the

90

result of frustration. Il i- a centre of Inc plete ami conflicting desires .uu\ cravings. Il cannot hi- the Reality. Ii belongs to the realm thai ifleeting. transient. Ii i- but the expression of Life inn thai Life itself.

Tin- individuality, the "I am" the Self, i- relatn il>. It has 1 ml other than the realisation and the fulfilling within itself nl' that I.ill' nl' which it i- an expression That Life we rail God, Love, Truth, Divine Intelligence. The name used i- reall) unimportant, il i> sufficient to know thai il exists ami i- the supreme reality. Nor ran we describe it. for it is indescribable. All that we ran do i> in realise, to know. ..ml in live thai Reality. Thai is the purpose of life. When we have achieved thai (purpose, then we -hall inn poise and true intelligence.

II we were to become completel) poised and reveal true understanding, there would be n" effort to accumulate, economically, mentall) or spiritually; there would be no desire for the continuity of the self. Our individual identit) would simply become a part of and a means nl expression for thi V hole. There would be no effort, no distraction, no suffering. Life would be full, complete, and spontaneous. From this it apparent that one should not be undid) concerned with one's spiritual and ntal development, nor to seek escape from conflict and suffering. Our energies should be directed rather to discover the cause nl suffering and our apparent separateness from the Whole; to become acutel) aware; to become lulk conscious of our unit) with Life.

In accomplish ihis. ii is necessar) at the nent "I reaction. whenever there is frustration, fear or a sense of loneliness, to become await- nl that reaction or fear and to realise that il is Inn the activity id the Self which i> but the accumulation of inhibited desires, and fore ntii the reality. This continual awareness anil being alive ronstantl) I" the cause of conflicl will enable us to gradually free thought and affection from the subtle desire of the self. We shall become truly intelligent and express perfect poise; the mind and heart v, ill be concentrated with great intensity upon living fully and ipletel) in the presi nl continuous!).

\\ c can learn much from nature. Nature i- full of exquisite beaut) the scenl of the forest, flowers ;in<l meadows offers rare perfume of which mankind ran always partake, In nature there i- no thought of effort. "I accumulation. There life l> complete. So ii i- with man: the beauty of life i- ever present. Lei u- partake of the Divine wisdom ami allow the perfume of love to colour the world with beaut) and happiness Truly to free thought and affection from the subtle desires and bonds of self-consciousness i- the greatest wisdom.

9]

THE ECONOMIC SITUTION AND ITS SPIRITUAL ASPECT

|||l"U|| GLOOMS and depressing picture i- thrown upon the world's I' A 'l canvas. We see men. despondent and worried, in idle groups. iiillllm \y ( . gee factories filled with idle machinery. We Bee mothers despairing, yet with silent tear- bravel) facing an inhuman late. Vi e see huge areas of wheat being burned, foodstuffs of all kinds being destroyed. We see happy laughing children leaving school pressing forward with high hopes, filled with thoughts of endeavour and achievement, only to find their hopes impossibh of fulfilment, yel who make repeated efforts to find ami give service, until at last realising that there is no place for them in the \asl arena of life, this turn in despair ami hunger to join the idle groups, become disillusioned and filled with bitterness; soon the) desire not to achieve, nor to ;:o forward, in honest endeavour.

Strife abounds. Suppression i- rife. \ fierce struggle lor existence is taking place, anil lew men care I'm- their brothers. Tin- business of living is too fierce, 100 hurried, to allow for thoughts other than the accumulation of wealth to gratify a luxurious selfishness, or to secure enough money to purchase a meagre sufficiencj of food, clothing an I shelter. In this land of plenty, abounding in ali the good things of lifeare thousands on the verge of starvation, dependent on charity, dominate,.' by fear and consumed by a growing unrest, which if not appeased, burst into revolution ami bloodshed.

\\ hy liave we such an absurd stale of conditions? \\ In are people dominated by fear and the grasping thoughts of "Self"? To find the answer we must hark back through the realm- (if time to man's earlv manifestation mi this planet. Man was then nearer akin to the animal Male, roaming the wilds in search of food, dwelling in trees and caves, contending fiercely with denizens of the forests in a continual struggle lor existence, developing his senses through the experiences and impressions gained by his contact with nature. His growing intelligence developed in two distinct ways. \l first there was an increasing wonder, mingled with fear of his surroundings. Then followed the search for i auses. This involved the investigation of hi- environment, brought about a closer intercourse and contact with fellow beings, the exchange oi one primitive implement for another, thus forming the rudiments of society which has developed into the complex social order we have today.

92

In hi- instinctive fear of the unknown man called upon gods thai were elemental, delved into the forces and forms of nature, accumulated knowledge through experience grafted upon experience, until his mind developed an intelligence and understanding to an almost supreme degree. Yet today we see man enthralled by that same original fear. driven by its compelling force to search deeper into the secrets ol nature in order to solve the riddle of life, which from an economic point of view is pressing more heavily than ever. Our economic science apparently has failed for we have tin- absurd paradox of starvation amidst plenty, of enlightened man engaged in a soul destroying struggli for existence surrounded by an affluence undreamt of by his ancestors id' old. The problem of production lias been solved; but the science ol perfect distribution, whereby man may benefit by that which he bimsell has created, has yet lo be found.

In dealing with the presem complex economic situation, it is not necessary to trace the growth of industrial development, the history ol money and banking institutions, lint it is essential to understand their present functioning. Today, the economic system operates through industrial and agricultural development, and is dependent upon financial institution- lor the credit with which to function. Under the financial system as at present there is never sufficient purchasing power in the hands of the people lo permit the consumption of all that iproduced. There is invariably a surplus of production, a surplus largelv consumable hut unpurchasable by the community, hence the keen international competition for foreign markets, and prohibitive tariff barriers which engender an ever increasing bitterness between country and country.

This has brought about the present impasse. Much work requires ici be (Nine: liutli workers and facilities are available. On the other hand vast numbers of people can find neither work nor means to supply the necessities "I life. Il i- evident that there is an insufficiency of < redit at command, for our economic system i> subservient to the influence and control of the money in circulation at any given moment. Banks have the power to create money and destroy money at will, simply by tiii- issue of credits and their cancellation when called in. In the issuance of loan money, or the arrangements for overdrafts, money icreated out of nothing more substantial than the credit of the individual and the community. Yet, how impossible to possess anything more substantial! Destroy faith in man. and we destroy the foundation upon which society rests. Prosperitj and poverty, being dependent upon the (low of money, are determined I>> the control of money. This control

93

lias passed into the band- of speculators in Gold, and the people of the world today suffer these speculators to control their destinies, their happiness, their spirituality.

The value of money depends upon the price of gold. Hut gold is a commodity thai is bought and -old in order to bring profit to those institutions which control the suppl) throughout the world, li i- claimed that as a medium of exchange, gold acts a- a basis lor security. Economically ami niallicnialically llii- i- fallacious. Gold i- bough) and -old a- a commodity and tliu- i- possible of control b) an individual or group of individuals. How then can it be a basis of security lor the majority! A- an actual medium of exchange gold today i- rarelj used, exchange being affected mainl) l>\ credits, currencj note- ami coin. In New Zealand we could quite easily have an interna] currency, without the need for vast reserves of gold. Though England recentl) abandoned the gold standard, yet the Federal Reserve Board of America wields an almost controlling influence upon the financial polic) of the world.

The Government of this countr) is proposing to bring down a measure to institute a Central Reserve Uank. [I tlii- becomes a private enterprise, then the control ol our currency will he definileh dominated by the international financial institutions. The development and prosperity of New Zealand would thru lit- in jeopardy, unless the control of the proposed bank were vested in the authority of the people themselves. A.6 money is the life Mood ol the economic system, ii should be free from disturbance. In the physical body the blood Bows freely and continuously. If the lion i- interrupted, it i- necessary to invoke the aid of a medical practitioner, otherwise death trasnpires. This iour only rented) for the financial disease that we suffer from. Financial adivsers, who should be untrammelled by tradition and economic orthodoxy, must be called in to reconstruct our system to provide a sufficienc) ol currency so thai the balance between production and consumption may al all time- be constant, and t liu- ensure an equitable distribution, based upon effort, ol those currency token- so vitall) necessar) for the health) functioning of society. Il i- of supreme importance to civilisation that there be made available and readily accessible to the human family that purchasing power mi essentia] to meet the increasing output of industrj and the growing demands of our aesthetic, intellectual and spiritual appetites, and to ensure the best possible utilisation of leisure in the main fields of physical activities which modern education and individual choice suggest and warrant. It is obvious that, in order to guard against a very real danger of fostering a luxuriousness and indolence leading into a degenerac) ol

94

our people, one of the governing principles of any solution requires that the reformed currency must be based upon the values of the marketable commodities produced at stated intervals, these values determining the issuance of the quantity of purchasing power. It is equally apparent that the issuance of currency should be controlled by competent authority. The rapid advances made in all directions have so altered the present and potential conditions of society that to ensure the highest standard of life to all sections of the community it will be necessary for the State to possess the sole right of note issue and to assume the responsibility of controlling currency so that the prosperity and well-being of the people shall not he determined by the whim of any particular group of financiers, or because the magnitude and complexity of the problems have proved too great for individual control such as has been exercised by the banks in the past. In New Zealand the projected establishment of the Central Reserve Bank, it vested in the proper authority, will prove of inestimable value to the community. If on the other hand the State does not retain full control there does not appear to he any immediate or permanent relief from the conditions now prevailing.

The Golden God which rules our financial system is about to be dethroned.

Changing conditions give birth to new ideas and to the formation of new organisations. At the present time we have the Douglas Social Credit Association, The New Economic Research Association, The Stable Money League, and other similar organisations, which though differing slightly in detail, are fundamentally in agreement on the need for reform in currency and the methods to be adopted to restore order out of the present chaos. Another contributing factor to the almost universal unrest and dissatisfaction with existing conditions is the evolution in the manifestation of life, producing a new consciousness. In the efforts of those investigating new monetary systems we see this new consciousness endeavouring to mould conditions suitable to its manifestation. This undoubtedly will be on a higher plane, which means a higher spirituality is coming into the life of mankind.

Spirituality is essentially inseparable from a state of being; it belongs to the experience and understanding of the soul as a seeker. Sometimes through a flash of inspiration this search is rewarded with a momentary glimpse into the eternal sequence of events. Sometimes man completely unfolds the weh of mystery that surrounds him; then his soul knows joy and exultation, tor he realises that within him lies the power to re-create his world. In the conquest of matter, by mind,

95

man will develop to complete understanding, full intelligence and illumination. In the moment- when the veil of time i>- lifted will come the realisation that all life i> One. a perfect -talc of being, an endless rhythmic pulsation of love. Love i- not only the goal for which the Mini is ever yearning, hut it is also the driving force the power and the urge that carries all life froward and upward through eternity. Spirituality is a -tale of happiness not to he found in the desires of the physical senses. It i- a -late of peace, where the mind unruffled by the vicissitudes of life, hut discovers and reveals itself in the spontaneous giving of the heart, the Christ spirit of pure emotion in expression.

It i> a truism that all men are horn with certain trail- anil capacities which if developed and given expression to. not only permit each to function harmonious!) within himself and with all whom he contacts. hut also with the great over soul, the immortal soul of the universe which i- contained within all life. As all development is due to man's work, so concurrently, the attitude of the world to its work must determine the degree ol its spirituality, whether expressed in artistic and mental creation or in the humble of life. Difference in degrees of intelligence is hut a variation of knowledge; and knowledge is the product ol experience. Development i> hut a transmutation of intelligence from lower to higher states of being. The effort man puts forth in societ) determines his life experience. To pass through experience without gain in understanding i> valueless in development, for in understanding i> the realisation of Lo\e. a spiritual state pertaining to the highest degree of consciousness attainable by man.

Though whosoever would know the highest realisation of truth must differentiate between the physical, mental and spiritual states of being, yet conscious knowledge of this differentiation is not necessary. Love and service to mankind will of their own nature- bring about all development. Love i- the ver> antithesis of fear. It the highest knowledge; it i> the divine wisdom. Fear is the product of ignorance and belongs to the lower realm of intelligence. Knowledge ever transmutes fear and gives understanding. Now, ever) man at heart desires to lie a benefactor to hi- kind, lint a restraining influence prevents the expression of 1 Iti ~ highest attribute. Compassion pertains to the heart: tnan"s true work has il> origin in the heart, for the heart i- the seat of endeavour. It is the source of liberation and happiness. Love of work culminates in service to mankind. The restraining influence mentioned is the economic -Ire--, pressing more severelj upon man at the present than ever before.

96

The evolutionary educative process implies the creation ol inhibition:—hul this carried In excess gives rise In suppression and the establishment of fear complexes. The prevalence ol nervous disorderand the increase of neurasthenia point to the great danger ol allowing economic conditions to operate to the point of individual, national and world-wide disaster. Fear is the elite I complex with n- today. Fear is the motive power thai is driving the whole ol civilisation lo destruction. Even in days of prosperity fear plays il- devasting role. Ai the presenl moment the instability of and ineffectiveness of our economic system accentuate the havoc wrought by. tear.

One ol the chief problems before us today is the eradication from man - conception the "bogey of Tear. By some il i- contended thai fear is a part of human nature, thai human nature cannot change, and thai we -hall always have fear. This i- a negation of all evolution. Life is hul the evolution of consciousness. In the infancy ol' the human raee the individual emerged from the group soul to which it belonged, and in its new-horn freedom sought development in isolation. Thus individuality was strengthened. In course ol' lime tear crept in ami a social order was instituted. Hence consciousness is both individual and -oeial. It is ever so! The individual must face alone the problems confronting his Mini. He, nevertheless, responds to the influence of other.-.

Like cla) in the hands ol tin- potter, man can lie moulded by the genius ul a higher intelligence. Repeatedly in the history of tin- race lias tlii- been demonstrated. Il is a pathetic spectacle In note at the present linn- how practically our whole civilisation is being moulded by a soulless, inanimate -\-lem which has far outlived it- usefulness, a sNstcin remorseless alike in il- suppression of much mental and spiritual power, ami in its apathy to the danger of degeneration b\ this generation of youth confronted by idleness and subjected in disillusionment upon disillusionment. II such a -tad- a- now exists i- allowed In continue. what a ghastly heritage this decade will transmit In posterity.

Through the realms of philosophy, religion, sociology, psychology, anil natural sciences, a fundamental nine which is interwoven within all phases of endeavour, i- steadily bringing mankind towards an ever closer unit) and understanding. N et in the fierce struggle for existence thai i- taking place, it appears that man i- blatantly disregarding the advancing and enlightening disclosures of science. Nature standi supreme. Il is the destiny of man not to conquer and overthrow Nature, hut to conform to her laws. Till he harmonises with the Consciousness

97

of Nature, man will ever he subject to anguish, fear, suffering, remorse, self-seeking, with all their pitiless consequences.

Man being inherently good, the conquest of or the creation of a new environment i- hut the struggle of the -oul for the expression of this, its true nature. In the introduction of new systems of education which are alreads appearing, with the new basis for our economic system which i- also emerging, and in the struggle that man i- being forced to make because of his suffering and anguish of mind, we sec the glimmering liirht of the dawn of a new age.

Once the world is free from financial bondage, much of the fear and mental distress which arc arresting it- spiritual development will pass. Work, educalii.ii. cultural pursuits and the appreciation of life. forms of nature, and scientific advantages, are all necessary for spiritual growth; and for this process, choice, leisure and a sufficienc) of currency tokens arc essential. When the thought of man can be separated from the limitations ami trivialities of his envir at, then be will aspire to higher realms of thought and being. The new consciousness being horn into the world will of its own nature know that service to mankind is the truth of life. Ihe fundamental operation- of the economic system should be directed to that harmonious functioning of man.

Causation rules the I uiverse. .So this period is but the heritage of the past. Ignorance bas been a stumbling block, up to the present. Is it ignorance -till that stay- the onward march of civilisation? Is it the domination of the few ? Is it apathy, fear and selfishness that prevail? In any of these cases there must be lack of understanding. With the realisation thai the law of love and service is the only path to happiness man will throw ofi the -hackles ol the pa-L ami breathe in the beauty of the present, a presenl dedicated to service and humanity. The time will come when man shall realise his work, his duty, his destiny: then will the world enjoy, as never before in the history of man. the fruits of research and the rewards of endeavour.

Out of tin- sore travail will illumination come. Fear and suffering will jii\ t- place to love and service. Beauty will be revealed under the most common cloak. Spirit will meet spirit despite the limitation of the senses. Service to man will be the watchword of life. Happiness will be within the grasp of all and the joy of giving will illumine and beautify the world. Then too, will conic the liberation of spirit and the projection of consciousness on to a higher plane of spirituality. Gone will be the fierce struggle for existence, with its fears and griefs, its pains and distress. Gone »ill be the menace of poverty, for an

98

equitable distribution will have been established. Gone will be the fleeting j ..> ~ of self. Man will knov. that he can recreate the world aihe outcome of his advancing spirituality. Co-operation, guided bj tolerance and understanding will lake the place of competition.

In the garden of liis heart will man find the beauties and riches of untold jo\s. Here exquisite harmonies, rhythmic melodies and the perfection of peace and love will abound. He will be on the threshhold of the Golden \ge and. lifting hi- eyes, will behold the ecstasj and harmony of the One Life, of which he is a part. Humanity, the prodigal, in its progress towards emancipation, is returning to ii- Father's House. The dim shadowy pasl which seems an aeon of time is hut a moment In the journej of the -i>u\ towards immortality, man will in truth portra) lii- I niverse and know that he himself is in very truth oi God and i- God.

99

DISSERTATION ON LIFF

"IN IFF! Doe- it consist of a conglomeration of physical beings, living. eating, loving, in a world miraculousl) placid for the benefit ol """ both man and animal in various Stages of evolution, without order and forethought? Or is it but an atomised part of a colossal plan, of which the average man has but a vague conception?

Science has shown that man has evolved through countless ages IroTTi a protoplasmic Mate to his present stage of development. It is feasible to suppose that without some inherent capacity for development man would he non-existent. The fundamental instinct-. 6elf-preservation and propagation which have given the impetus to seek and to feel, are undoubtedly the bases of all material development. From these instincts, through processes slow but ine\ itable, acquisition of knowledge has taken place. \- man evolved ami his brain grew, impressions became more \i\id and powerful, causing by-products of those fundamental instinct-, and emotional differentiation arose. The birth of reason emanated from a process of wonder ami comparison, through the various impressions and effect- on life. life i> -till based on the primary instincts operating through many channels and in varying degrees.

Moral, social and economic laws have emanated from the amazing evolution of man. giving a semblance ol order, without which inconceivable chaos would exist. From these social, moral, and economic laws, which are also subject to evolution, man at times departs, and eventually the effect of this departure causes discord. Out of this phase of experience, realisation sets in. and. consequently, adherence to law follows and development lake> place.

There is a sequence running throughout the universe, controlled !'\ immutable law. Astronomic law gives Iml a glimpse of it- magnitude. Impressions gained in solitude under the starr) heavens, absorbing the beauty of nature through birds, flowi rs. and all life, standing on the seashore and gazing into the distant horizon, from the glorious sunset, and through the suit splendour of the gre) dawn, all these and othei impressions of nature, lend to ixivc man a realisation of the immensity of the great whole, of which the earth is but an infinitesimal part.

Man's attitude towards the unknown, since the birth of reason, has actuated and impelled his being towards greater achievement, Fuller knowledge and continual search for transcendental truths. Through truth which appeals to man- intellect, through beauty, which stirs the chords of hi- soul, and through i Iness which moves his heart tn

MID

action, ha- man endeavoured, however unconsciously, to harness universal law. The complexity of civilisation, which causes violation of those unbending law-, inexorable in their operations, decides thai only a! rare intervals i- some gifted mind allowed an occasional insight.

Not far awa\ i- a -en-wall, made by man to stay the rending tide from encroaching with devasting effect on bis domain. Sometimes with the wild exultant abandon of nature, the sea endeavours to break down the barrier. Now and again nature- triumphs, and the inrushing water- lake their toll. Sometimes the gentle swell but softly caresses. No matter in what mood, playful, turbulent, ferocious, nature's forces are constantly at work. The undulating motion of the water is unceasingly and with a monotonous regularity seeking an entrance.

Man'- intellect i- like unto the ebb and flow of the tide. His thought i- constantly active,. enquiring, searching, analysing, in an endeavour to pierce the veil of the unknown forces of tin universe Sometimes through a flash of inspiration he is blessed with but a momentary glimpse into the eternal sequence of tin- universe. His sold alone may know what joy, what exultation, what power is bis; but surely as man beats back the sea's occasional intrusion, so docs immutable law allow man's intellect but an occasional glimpse into the wonder- id' the omnipotent.

There are jagged rocks on the sea-wall, and mussels clinging tenaciously, resisting all attempts of nature to displace. The never ending movement has worn smooth the rocks, given the -hells brilliant hues, and washed them clean. So the river of life, through man's temperament and his environment, i- transforming liis being. Giving a little lure, taking much there, living luxuriously without apparent cause, violating law and enjoy ing fleeting pleasures, followed by inc\ itable suffering, man, when the rein- arc drawn, in Id- anguish weeps. From <*rief and pain too poignant to understand come love and beauty unextolled. Through periods of plenty and times of want, through hardship and ease, troubles and cares, through war- and famine, hopes and fears, through effort and struggle, experience is constantly shaping and moulding man'- destiny. Slowly hut -inch growth and perfection are taking place. Man- disobedience to law alone retard- hi- development toward- that plane of i xistence which deep down in his heart man desires above all else.

Through the accumulation of knowledge, or the experience through which lie has passed, man has developed in thought and in the expression of his thought. Man being essentially spirit, though

[Ol

functioning on earth through a physical body, is gifted with the power to harmonise with the spirit or force which controls the universe, and in -o bar nising. utilise the power ol universal law lor good on earth.

Because ol mans temperament and the physical environmental conditions that lend to shut out from lln plane of hi- conception all the beauties which evolve from adherence to law, he wallow- in tin slough of despondency and unrest, till nature, through the experiences ol million- o! years, brings him to the realisation of eternal truth.

Spirit being one. whether operating in man. or in all the work- ol nature, or in the universe, and being tin- central and on)\ propelling force of eternity, suggests to the mind that onl) by communion, and harmonising with this force, can man have an) real development. This being so, it is necessar) to have a medium through which to establish this harmony. Through love only the balm of all discord can man ever hope to attain this desire. Love of Cod, lov< of all life, love ol nature, love of universe, love of truth, beauty, and goodness, all a- One. can alone give real and lasting happiness.

It is given to individual man the choice, whether to attain this end through the pains, sufferings, and slow enlightenments of years of experiences carried through the many lives he ma) live, or through the transcendental qualities of fullest love ami understanding.

Experience is cause and effect, or life and evolution of spirit. \- nian > physical or material evolution depends on his spiritual development through mind, so doe- man- individual evolution of spirit depend upon hi- material development of thought, in as much as lie allow- spirit to enter his consciousness and subconsciousness. The accumulation of past materia] evolution on earth and the accumulated experiences of man'- spirit make hi- present individuality and decide his future de\ elopment.

It is not difficult to conceive, th;il with the thought processes aexisting in man on earth, and the potential power of the universe at hand for man'- use, thai a revolution of thought and action i- possible. Will man realise the immensity ol hi- power and use it for the betterment ol world conditions, or will he allow the -low Buret) ol experience aid liis development along channels which cause such disorder and unrest amongst tin' peoples of the world.'' Only through the transcendental qualities of truth, beaut) and goodness, ooperating and impelling man's thought, can am real evolution lake place.

102

A PLEA FOR A RE-ORIENTATION OF ECONOMIC AND POLITICAL ACTIVITY

""""HE fundamental urge of mankind i- expressed as It.-sire. Desire comprises interests, hope- and wants corresponding respec lltiilll ij xc .|\ ~, 111«■ mental, emotional, and physical or material aspects of being.

Ihe aim ol life i- expressed in the satisfaction or fulfilment of desire, which is obtained through work, achievement, attainment, fulfilment; intellectual and emotional development, control and understanding.

The basis of society is brief!) desire, plus population, plus effort or energy. Society is expressed as relationship and environment. Relationship is expressed as individual attitude towards environment viewed a- the collectivity of individuals constituting society.

Man"s expression, therefore, is both individual and collective or soeial. The balance or harmony between individual and social expression is attainable through the exact relationships of desire, as representing physical wants, to population, to effort or energy, to wealth regarded as production, both available and potential. Exact relationship (balance or harmony I must exi-t in distribution, as distribution is tin method of bringing production las energy expressed and potential) to consumption las physical wants or desire). Distribution is based upon exchange. Therefore exchange I money) must hear some relationship to desire, to population, to energy or effort.

The sources of production may be broadly and conveniently arranged under the following three heads:

1. Land, regarded as Divine Heritage.

2. Machinery, regarded as accumulated knowledge expressed as energy or power.

.'i. Knowledge, regarded a, the heritage of mankind expressed a> evolution, progress.

The sources of wealth, a> Divine heritage and accumulated knowledge, belong to all sections of the community irrespective ol environment or heredity. Actual physical wants, i.e. food, clothing and shelter, have always been available to mankind. Man's heritage (applied knowledge) has produced an abundance. Therefore ultimate satisfaction or fulfilment of desire expressed as the aim and object of

103

life, i- noi lo he discovered in the accumulation or distribution of production las the satisfaction of physical or material desire).

The aim of production, therefore, i- In -aii-l\ material wants, so as to give freedom to the menial and emotional nature ol man: to give or allow avenues ol expression suitable to individual capacity and talent. The aim of society can be mine other than establishing the co-operation of indviduals in order to bring about the balance or harmony between desire, population and energy. This can be done only h\ the inception of a monetary lor exchange) system thai will satisfy consumption, as material desire, in proportion In applied energy. as production, and at the same time give the maximum of freedom to the menial ami emotional aspect- ol life. therefore lam! la- Divine heritage) and machinery (as mans heritage) may he used purely as a means lo that end. mi thai man- expression can he transferred from the material plane of existence, hy which il i- now largely restricted, lo the mental anil emotional planes of being, which lo understand am! control i- hi- true object in life.

There can be no freedom, no intelligent behaviour, while there is a dependence upon or reactionary attachment to any ideology, religion or philosophical conception. This is the runt cause of so mini', stagnation, so little initiative, the dearth ol imagination and creative thought. We cling to the past, look to some extraneous agency to Ira . us from our chaotic individual and social conditions. I

In our feverish desire tu cling to and crystallise past ideas and social forms, we lose sijdit of the fact that there i> a constant movement oi thought due to an ever moving environment, ll i- absurd to endeavour In mould society to some preconception. Thoughts and ideas must always be relative and transient—not absolute, permanent. Only when there is a realisation of the significance ol environment itseli which includes idea-, feelings anil personalities ran there be real freedom. any intelligent perception.

ll is in the work ol the world thai the spirituality of man iexpressed and developed. To the degree thai man functions in accordance with his inner self, su i- the state of his spirituality. The work of a man's heart is his true work, for the work of the heart knownothing but in giving and in serving.

The -mic nl the world's spirituality is revealed l>> the degree to which man know- happiness, and happiness is dependenl altogether upon the individual's capacity to love. Il is the expression of individuality, or the Divine spark incarnate in man. that develops tin soul's capacity

111 l

to love. Life i- essentially for the development ol spirit: and lite iautomatically hound up in our system of distribution of the goods and services that mankind requires for the sustenance of life ami the expression of indiv idualilv.

\ just social and economic system must provide not only the material satisfactions of man. hut also suitable avenues for individual expression. This can he done only by an intelligent co-operation ol society. It appear- that a- an essentia] factor for evolving an economic v-leni ha-ed upon the development of tin' individual and upon cooperation for the common good, W( must he prepared to put aside all individual bias, class and sectional interests, and he willing to co-operate even to the extent of Belf-sacrifice.

The position is so unique, yet so filled with disaster, and so filled with possibilities, that if we hope to achieve a solution of the problems by which we are confronted, and build a basis for the future well-being of the community, tin co-operation of the people becomes a factor ol the greatesl moment. The task calls to the highest ideals of the individual, and we look to those ideal- as the weapons that will he the only mean- whereby wi can emancipate ourselves from our present bondage and usher in a better and happier state of society. The timepresents a golden opportunity for our young men and women to give expression to thos< ideals of self-sacrifice, service and co-operation ideal- that have been transmitted through the ages as beacons of light that serve as an indication of the great future that await- mankind, a future of achievement and co-operation, of culture and ..I truth ami sen ire.

This is an age of destiny. Youth alone can supply the fire and the determination necessary to enable the success of an orientation of the economic structure. Youth must come to the forefront. Idealism must eventually rule. Why delay its advent'.'

The means of subsistence have always been with man. In lh" primeval action put forth by prehistoric man to attain those mean- we see that the aim of life is not to be found in the accumulation of tbc effects of nature, such as material wealth. It is in the production and distribution of tin goods and in the search to discover the "unknown" in nature that th< reality lies. In thai production and distribution we have witnessed a gradual evolution of thought, a gradual widening of human consciousness and -elf-control, a continual development of mind and character, giving greater understanding of life, and effecting the gradual freedom of the individual. Nature seems to have proved her

105

great point an ideal which the seers of the ages have vainl) endeavoured to impress upon mankind that life i- hut a means to provide for the development of initiative, of independent thought, and of all those higher characteristic- of man. which In- has resolutely put into the background a- being impracticable and unnecessary.

It was in that initial effort, the giving forth of himself, wherein lay the cause of the earl) evolution of man. It thus appears a- an axiom of life, that the first condition of existenci i- in the expression. or the giving forth of the individual. This open- up a new angle of thought: it gives a different complexity to the economic situation which has arisen out ol a system the axiom of which is "getting" above am other consideration.

We as individuals are interdependenl upon each other. For a healthy and successful functioning of society, that recognition inecessary, otherwise chaos i- the result There i- no alternative. There must he an intelligent co-operation of the individuals that go to make up the community, otherwise the community will fail in its purpose to supply the need- of the | pie who are the community.

Through the institution, function and organisation of society the individual derives the means of self-expression. \n essential factor of society is its government, which is or should he directed towards cocrdinating the various aspect- of Bociet) and thus enable such a degree of efficiency in its organisation that the individuals arc given the opportunity to partake of the benefits of co-operation, realise -elfexpression and render mutual service. The goveri nt. as such, in order to he trul) representative, mm! he freed from the dictates of an) phase or section of society. It must represent tin- -inn of the institutions and organisation-, through which the individuals function as a meanto their existence. It iiuist represent the expression of the people as a whole in their co-operation.

At the present time it i- generally recognised thai government is but a partial expression of the people. Part) politics and sectional interests unduly influence all legislation, to effect reform it is uecessari for the abolition of part) polities and the substitution of a form of government that will gi\c expression to an economic structure based upon the general welfare of the people, regarding the country a- an economic whole. I nle.-s we can have a government free to view all phases of economic thought, from an unbiased and unsectional standpoint, and be prepared to act for the country as an economic whole.

106

there iloe.- mil appear to be much hope lor any constitutional adjustment in our solution.

We want an organisation so constituted that il will afford an opportunity for the co-operation of all sections of society, lis propaganda should make a direct call to the people to put aside all preconceived ideas, all prejudices, all personal and sectional interests. We want an organisation whereby the thought of the people of New Zealand can lie moulded into a form of national consciousness, which will have for ;i- basis the highest ideals known to mankind, for it is only through the co-operation and spontaneous expression of the people that a true recognition of human values can be universally accepted and put into -omc material form. We must get together and determine to mould a future, worthy of the highest that each individual can express. Let us co-operate and in our co-operation find freedom, which until now ha* been the elusive dream of man.

The world awaits a leader. Let New Zealand be thai leader. She has every opportunity and facility to be so. It needs only a united effort on our behalf. What greater service can we render mankind at ihi- time of crisis than to build a better and sounder foundation for society!

107

THE REALISATION OF TRUTH

ilium HI |j£ e ~,-;, ,,.j, ,i,. j,. vibration, or force, consisting of thought, mil r oemotion and energy, universal, impersonal, and ceaseless in ""' operation. Intelligence i- the result of knowledge, and knowledge is but the awareness, analysis and accumulation of experience.

Aspiration predetermines dissatisfaction. A Soul lo aspire must lie aware of certain experiences, and conscious of some goal to attain. or the necessit) lo experience life would be unnecessary. The de-ire of tin soul lo attain its goal is the driving force underlying civilisation. ii i- the urge that seeks beauty and peace, moulds character, develops intellect, gives inspiration and endeavours lo understand the forces operating Nature, and gives birth lo ideals.

(>od is the goal lo which the Sou] aspires In the first instance I.oil was a name given lo elementary lories. It was but a word, expressive ol an impression, experience, -late or objective, and was originally inspired by fear. Through the growth of knowledge man- conception of God has changed from one of fear lo one of love, from one ol personality lo one of consciousness, from one of separateness to one of unity. The evolution of thought continually changes man's conception of the Creative Consciousness of the I niverse.

On investigation of the state of Nirvana, Liberation, the father which dwells within, or the state of complete union with the Soul of all life—that state of immeasureable nothingness, of eternal silence ami infinite wisdom, of perfect peace anil happiness, of the ecstasy ami bliss of Divine and immortal Love, the source and end of all things, the unconscious from and through which everything becomes conscious, the stale of consciousness attained !>\ all spiritual Teachers —certain intellectual conclusions are apparent, which, balanced by the knowledge of science, give an understanding of life in its totality.

Full experience, or Liberation from the bias ot self-consciousness is simply a stale of vibration consisting of thought, emotion and energy, which merge as one harmonious force or stale <il being. It is a state of individual consciousness, an awareness or realisation of thi> life principle, or force, which is impersonal, ceaseless, universally existing in all life—a state of consciousness aware of all experience, ll i- the goal- -the gamut of all earthly experience, ll is the purification <>l thought anil emotion. It is lite Soul existing within all life —the epitome of Love. The highesl form of consciousness i- one of awareness of all

108

experience, one that is conscious of the same life principle existing within all life, and where thought and emotion are purified from the bias ol self-consciousness, and one impersonal in expression, one thai recognises no differentiation in the manifestation ol' Life, except thai of vibration or experience, our that understands and controls the creativeness of thought. Such is the God, or Christ Consciousness.

\ Soul manifesting on earth which has attained to the state of complete union, of Christhood, would read towards the Life Principle as the Life Principle itself, ll would be, and manifest such Principle. Ii would recognise no lasting differentiation in man: il- emotional reaction would be of an impersonal and universal nature, that is il would recognise that emotional variation is Iml duo to the desires of the physical senses, which are the moans wherebj the Soul ran express, and seeks it goal. The senses should not bo regarded as the camouflage and destroyer ol Truth, but a- the servants ol' the Soul, by whose help tin- true realitj will ho found. 1 ho\ should ho regarded as Divine implements, lor are the) not the resull of millions of years of slow experience?

Spontaneous or instinctive action is true expression for the intuition is lln' voice of the Soul, and ha- for il- guidance the sum of all past experience. Realisation or true existence dor* not consist in search. Io seek i- to automatically place a limitation upon oneself. Freedom i- not in the future. It is ever in tin- present. It is the giving forth of one- highest nature. Such i- the Law. to which all must eventually adhere.

Tin Soul ha- its seat in the heart, the well spring of pure emotion. \\ iihin the heart is to be found all llii beauties of the universe. Peace ill mind and eternal happiness are the rewards of the seeker who would kiinu himself. To know thyself. i> to know Love, the purification of thought or emotion. To purif) thought is to purif) emotion, and to purif) emotion is to purif) thought. Such, is in dwell within the Christ.

Io seek within is to discover the All-Knowable, for within the Soul is contained the sum of the universe. I*> give lull attention l<i a problem or thought vibration, interest must be aroused and maintained, arid ii is impossible for com entration ol thought, except there be understanding, or harmonious conditions coinciding with the mental capacity of the individual. Creativeness i- the resull of union and harmony, and the Snd i- essentiall) a creative consciousness. The imagination is the great stimulator of ll ght. Il i- the bridge from the known to the unknot n.

109

Life mysterious onh when search i- made outside the self. I!> ns id the five senses we contact life. Through tln experiences ol that contact we come t< derstand life and the force- of nature. We see the growth of life as being a succession of experiences in the realms ol both consciousness and emotion, an evolving form growing mon complex with an ever-widening consciousness or understanding of itself: and in that movement through the experiences of itself there i- a gradual transmutation from the low vibrations of the elemental forms through moving stages to the spiritual or divine consciousness with completi understanding ol the various shades of experience.

Mind is iln accumulation of experiences gathered through contact with life b> the senses. Il is the one medium wherebj man can understand or hope to analyse life. Il i- the real ego. the invisible substance that manifests itself through matti r. Il i> the liiglier vibration permeating or moulding the lower vibration of life. We cannot distinguish between mind and soul They arc one and the same, the result of accumulated experience, and the accumulation of more experience. In the beginning was the "Word". In the first instance life was thought made manifest for the express purpose of seeking through all the strata of vibration the understanding of itself through the evolution of consciousness or awareness of experience.

Though we are as individuals, and to all intents and purposes separated from all about, yet we arc so connected that in no particular can we function apart, or be apart from any Form of life. We know that the evolution of man lias only been possible through the growth of ideas and the co-operation of mankind. \- an individual functioning alone man could never have achieved even the present stale of civilisation. Though this commonplace knowledge, yel il is of great significance when we realise that il i- movement of mind or soul from lower to higher rales of vibration or greater understanding of life in all its aspects.

We are the product ot thought, building consciousness so that w may understand ourselves. The real self i- the mind or consciousness behind the veil ol elemental form which expresses and typifies itself Now thought is formless. Il lias no end and beginning. Il passes through all obstructions. Il has all power and has no limitation. Tim individual consciousness or mind is limited, il has boundaries. Il ilimited by form, the individual elemental form which we know a- the body, bul il can be transcended. We are limited onh in as much as we allow ourselves to In- limited. The human mind i> the highest

110

manifestation of vibratory life. li> reaction in dale in the evolution of the world ha- been slow |j in disentangle itself from the web of elementallorm with which nature has surrounded Life. The continual friction. i haos. and variety of experience man is subject 10. is slowly but surely evolving a consciousness that will rise above all form.

II thought i- formless, unlimited, all powerful anil all inclusive then when i sciousness, which i> thought In evolution endeavouring lo understand itself, arrives at the point of complete understanding, ii must necessarily he likewise free from all limitations or boundaries. Il must have all understanding, all knowledge. This i- the sum of life, lo manifest itseli in the gross elemental form, ami in ever ascending spirals ol consciousness lift itself to the understanding of itself. That i> our aim. We are life in [he process of evolution, We seek freedom from the binding element of the senses. We are mind seeking [he knowledge of itself.

II mind is consciousness seeking to manifest itself, then it is impossible fur mind to disentegrate. Once the course of experience lias begun then mind must of necessitj keep on seeking till at la.-i through the whole gamut of experience it has come to understand itself. Mind i- eternal, that i> we are eternal. Physical death means nothing. How ean it ever? Now as mind seeks through the physical level for the understanding of itself, then that understanding must obviously take place on the physical level of manifestation. Here on this earth will \ou come to the great understanding ol yourself. Here von will eventually gain the complete freedom of the soul, which i- the aim of Life throughout eternity. Here you will realise you divinity.

'l mi are life in manifestation, bound l>\ form, seeking understanding ui- freedom. mi air bound now. but -nine day destined in lie free, ■■: being conscious of all knowledge anil Divine in manifestation. To In free you must understand sensation, or emotion, as well as consciousness. Vim must understand life, which i- yourself. The realisation of life. ..I' yourself, brings with il great peace of mind, great happini infinite beauty, an understanding freed from doubt, freed from all ical limitations of form, filled with the joy of living.

Life is not concerned with individuals. Ii i- concerned only with [ln manifestation of itself. Life lives on life. You to be one with life, must not be concerned with the individualised personality, the variety of the manifestations of life. ll' you wish to achieve complete undertiding ui life, then you imir-l with consciousness anil with emotion. . p| ami react In life, as life without personality, without form, freed

Ui

from desire, passion, craving, belief or hope of fulur. security. To do so is to establish true harmony with in one-elf. Such i- living in c plete freedom, complete understanding it i- to live ever in the present.

No form of life can exist aparl from sou. and you cannot exist apart from any expression of life, whether in matter, physical, mental, or spiritual form. To attain that realisation i- the discover) of truth. It mean- tin- complete self-control of all physical senses, for the control of self means the freedom of -elf. That realisation, that living in life free from prejudice. Ine from passion and desire, free from individual aggrandisement, free from the bias of fear- or reaction, i- to love life, to love mankind, to love God, for you, mankind and God are life, arc love, and in no wax can there be separation or distinction. A- a glass prism held to the white light of the sun will reflect all the colours of the rainbow, so life, with all it- variation of form, is hut a reflection ol the great whole which exists within the individual. Life in all its manifestations i- hut the reflection of thought in the process of understanding thought, love in the process of understanding love. Cod in the process of understanding God.

Thought. Love, and Cod arc one and the same. The great lesson that mankind has to learn, is to realise the difference between thought and thought in expression. Therein lies the secret of all knowledge. When that Divine light or truth flood- mans consciousness with the vastness of himself, then i- the Soul illuminated with the perfect blending of all the colour- or manifestations of Life.

The law of action and reaction is inevitable. The chaos and suffering in the world today is simply the result uf' the violation of the law of lo\<\ of life which permeates all form. 'I on must recognise man as divine and as of yourself, and base all your thought and action accordingly. You air a seeker along tin- path of beauty, which ihappiness, and which again is love, the realisation ol life. \nt\ in the well spring id' your heart the fountain of love i- ever flowing, ever beautiful and filled with happiness. Develop your inner consciousness, for if \iiii do nut you will fail to discover that peace and harmony for which your -mil i- ever yearning. Learn to express yoursell freed from reaction to personality, custom, tradition, form, creed, or preconceived idea,-. Develop a great and impersonal affection lor all mankind, for ail life, for to do so is the realisation of Truth. on are here to express love. In tin fulness of living there is peace, joy. abundance. Cast aside all fear and concern lor the future, for yon arc the centre and sum of Life. Line itself will produce all the attributes of life. Create within your heart a great affection for mankind, have a greal under-

112

standing and sympath) for all form, for "God" in expression, and ail 'liinils will he added unto you.

Life consists of consciousness and emotion, and is impersonal, and universal in action. hj docs mil recognise the individualised form, rherefore true living consists in the harmonious expression of thought and emotion towards all life, freed from personal liia>. passion or desire, all of which arc but the expression of a Soul not completel) conscious of itself. Ml life, visible, and invisible, is a manifestation of God, and Love is the realisation thereof. To live free from the limitation of the physical senses, completely self-conscious, and with full understanding i> the purpose of Life.

The individual is the centre of all life. Within you is contained all that ever is, and all that ever will be. Within you is immortality. God. which is but a name for Life, cannot e?;isl apart from man. He i- God.

IK

THE WORK OF HASTINGS. N.Z.