THIS BOOK IS INTENDED to be a strong and kindly companion, as well as a source of spiritual renewal and inspiration to those who aim at a life well-lived and made strong and serene. It will help its readers to transform themselves into the ideal character they would wish to be, and to make their life here that blessed thing which the majority only hope for in some future life.

Our life is what we make it by our own thoughts and deeds. It is our own state and attitude of mind which determine whether we are happy or unhappy, strong or weak, sinful or holy, foolish or wise. If one is unhappy, that state of mind belongs to himself, and is originated within himself. It is a state which responds to certain outward happenings, but its cause lies within and not in those outward occurrences. If one is weak in will, he has brought himself to, and remains in, that condition by the course of thought and action which he has chosen and is still choosing. If one is sinful, it is because he has committed, and continues to commit, sinful acts. If he is foolish, it is because he himself does foolish things.

A man has no character, no soul, no life apart from his thoughts and deeds. What they are, that he is. As they are modified, so does he change. He is endowed with will, and can modify his character. As the carpenter changes the block of wood into a beautiful piece of furniture, so can the erring and sin-stricken man change himself into a wise and truth-loving being.

Each man is responsible for the thoughts which he thinks and the acts which he does, for his state of mind, and the life which he lives. No power, no event, no circumstance can compel a man to evil and unhappiness. He himself is his own compeller. He thinks and acts by his own volition. No being, however wise and great—even the Supreme—can make him good and happy. He himself must choose the good, and thereby find the happy.

And because of this—that when a man wishes and wills he can find the Good and the True, and enjoy its bliss and peace—there is eternal gladness in the Courts of Truth, and holy joy among the Perfect Ones.

The Gates of Heaven Are Open
The Gates of Heaven are forever open, and no one is prevented from entering by any will or power but his own. But no one can enter the Kingdom of Heaven so long as he is enamored of, and chooses, the seductions of hell, so long as he resigns himself to sin and sorrow.

There is a larger, higher, nobler, diviner life than that of sinning and suffering, which is so common—in which, indeed, nearly all are immersed—a life of victory over sin, and triumph over evil; a life wise and happy, kind and tranquil, virtuous and peaceful. This life can be found and lived now, and he who lives it is steadfast in the midst of change; restful among the restless; peaceful, though surrounded by strife.

Should death confront him, he is calm. Though assailed by persecution, he knows no bitterness, and his heart is compassionate and filled with rejoicing. In this supremely beautiful life there is no evil, sin and sorrow are ended, and aching hearts and weeping eyes are no more.

The life of triumph is not for those who are satisfied with any lower conditions. It is for those who thirst for it and are willing to achieve it; who are eager for righteousness as the miser is for gold. It is always at hand, and is offered to all, and blessed are they who accept and embrace it. They will enter the World of Truth; they will find the Perfect Peace.


WHEN FREEDOM OF THOUGHT and freedom of expression abound, there is much controversy and much confusion. Yet it is from such controversial confusion that the simple facts of life emerge, attracting us with their eternal uniformity and harmony, and appealing forcibly to us with their invisible simplicity and truth. We are living in an age of freedom and mental conflict. Never were religious sects so numerous. Schools—philosophical, occult, and otherwise—abound, and each is eager for the perpetuation and dominance of its own explanation of the universe. The world is in a condition of mental ferment. Contradiction has reached the point of confusion, so that the earnest seeker for Truth can find no solid rock of refuge in the opposing systems which are presented to him. He is thereby thrown back upon himself, upon those incontrovertible facts of his own being which are ever with him—which are, indeed, himself, his life.

Facts Versus Hypotheses
Controversy is ranged around hypotheses, not around facts. Fact is fixed and final; hypothesis is variable and vanishing. In his present stage of development, man is not alive to the beautiful simplicity of facts, nor to the power of satisfaction which is inherent in them. He does not perceive the intrinsic loveliness of truth, but must add something to it. Hence, when fact is named, the question almost invariably arises, "How can you explain the fact?" and then follows a hypothesis which leads to another hypothesis, and so on and on until the fact is altogether lost sight of amid a mass of contradictory suppositions. Thus arise the sects and controversial schools.

The clear perception of one fact will lead to the perception of other facts, but a supposition, while appearing to elucidate a fact, does in reality cover it up. We cannot realize the stately splendor of Truth while playing with the gaudy and attractive toys of pretty hypotheses. Truth is not an opinion, nor can any opinion enlarge or adorn it. Fact and supposition are  eternally separate, and the cleverest intellectual jugglery—while it may entertain and deceive even the elect—cannot in the slightest degree alter a fact or affect the nature of things-as-they-are. Because of this, the true teacher abandons the devious path of hypothesis, and deals only with the simple facts of life. He fixes the attention of men and women upon these, instead of increasing confusion and intensifying wordy warfare by foisting another assumption upon a world already lost and bewildered in a maze of hypotheses.

The facts of life are ever before us, and can be understood and known if we but abandon our egotism and the blinding delusions which that egotism creates. Man need not go beyond his own being to find wisdom, and the facts of that being afford a sufficient basis on which to erect a temple of knowledge of such beauty and dimensions that it shall at once emancipate and glorify.

You Are Not Separate from Mind
Man is; and as he thinks, so he is. A perception and realization of these two facts alone—of man's being and thinking—lead into a vast avenue of knowledge which cannot stop short of the highest wisdom and perfection. One of the reasons why men do not become wise is that they occupy themselves with interminable speculations about a soul separate from themselves—that is, from their own mind—and so blind themselves to their actual nature and being. The supposition of a separate soul veils the eyes of man so that he does not see himself, does not know his mentality, is unaware of the nature of his thoughts without which he would have no conscious life.

Man's life is actual; his thoughts are actual; his life is actual. To occupy ourselves with the investigation of things that are is the way of wisdom. Man considered as above, beyond, and separate from mind and thought, is speculative and not actual, and to occupy ourselves with the study of things that are not, is the way of folly.

Man cannot be separated from his mind; his life cannot be separated from his thoughts. Mind, thought, and life are as inseparable as light, radiance, and color, and are no more in need of another factor to elucidate them than are light, radiance, and color. The facts are all-sufficient and contain within themselves the groundwork of all knowledge concerning them.

The Law of Change
Man as mind is subject to change. He is not something "made" and finally completed, but has within him the capacity for progress. By the universal law of evolution he has become what he is, and is becoming that which he will be. His being is modified by every thought he thinks. Every experience affects his character. Every effort he makes changes his mentality. Herein is the secret of man's degradation, and also of his power and salvation if he but utilize this law of change in the right choice of thought.

To live is to think and act, and to think and act is to change. While man is ignorant of the nature of thought, he continues to change for better and worse; but, being acquainted with the nature of thought, he intelligently accelerates and directs the process of change, and only for the better.

What the sum total of a man's thoughts are, that he is. From this sameness of thought with man there is not the slightest fractional deviation. There is a change as a result with the addition and subtraction of thought, but the mathematical law is an invariable quality.

Seeing that man is mind, that mind is composed of thought, and that thought is subject to change, it follows that deliberately to change the thought is to change the man.

Purification of the Heart
All religions work upon the heart, the thought of man, with the object of directing it into purer and higher channels. Success in this direction, whether partial or complete, is called "salvation"—that is, deliverance from one kind of thought, one condition of mind, by the substitution of another thought, another condition.

It is true that the dispensers of religion today do not know this because of the hypothetical veil which intervenes between the fact and their consciousness. But they do it without knowing it, and the Great Teachers who founded the various religions, built upon this fact, as their precepts plainly show. The chief things upon which these Teachers lay such stress, and so constantly reiterate—such as the purification of the heart, the thinking of right thoughts, and the doing of good deeds—what are they but calls to a higher, nobler mode of thought-energizing forces urging men and women to make an effort in the choosing of thoughts which shall lift them into realms of greater power, greater good, greater bliss?

Aspiration, meditation, devotion—these are the chief means which men in all ages employ to reach up to higher modes of thought, wider airs of peace, vaster realms of knowledge, for "as he thinketh in his heart, so is he." He is saved from himself—from his own folly and suffering—by creating within new habits of thoughts, by becoming a new thinker, a new man.

Should a man by a supreme effort succeed in thinking as Jesus thought—not by imitation, but by a sudden realization of his indwelling power—he would be as Jesus.

The Difference Between Great and Small
In the Buddhistic records there is an instance of a man, not the possessor of great piety or wisdom, who asked Buddha how one might attain the highest wisdom and enlightenment. Buddha replied, "By ceasing all desire." It is recorded that the man let go of all personal desires and at once realized the highest wisdom and enlightenment.

One of the sayings of Buddha runs, "The only miracle with which the wise man concerns himself is the transformation of a sinner into a saint." Emerson also referred to this transforming power of change of thought when he said: "It is as easy to be great as to be small," which is closely akin to that other great and oft-repeated but little understood saying; "Be ye therefore perfect, even as your Father which is in Heaven is perfect."

And, after all, what is the fundamental difference between a great man and a small one? It is one of thought, of mental attitude. True, it is one of knowledge, but then, knowledge cannot be separated from thought. Every substitution of a better for a worse thought is a transforming agency which marks an important advance in knowledge. Throughout the whole range of human life, from the lowest savage to the highest type of man, thought determines character, condition, knowledge.

The Sage, Master of Thought
The mass of humanity moves slowly along the evolutionary path urged by the blind impulse of its dominant thoughts as they are stimulated and called forth by external things. But the true thinker, the sage, travels swiftly and intelligently along a chosen path of his own. The multitudes, unenlightened concerning their spiritual nature, are the slaves of thought, but the sage is the master of thought. They follow blindly, he chooses intelligently. They obey the impulse of the moment, thinking of their immediate pleasure and happiness; he commands and subdues impulse, resting upon that which is permanently right. They, obeying blind impulse, violate the laws of righteousness; he, conquering impulse, obeys the law of righteousness. The sage stands face to face with the facts of life. He knows the nature of thought. He understands and obeys the law of his being.

But the sorrow-burdened victim of blind impulse can open his mental eyes and see the true nature of things when he wishes to do so. The sage—intelligent, radiant, calm—and the fool—confused, darkened, disturbed—are one in essence, and are divided only by the nature of their thoughts. When the fool turns away from and abandons his foolish thoughts and chooses and adopts wise thoughts, lo! he becomes a sage.

Choosing Wise Thoughts
Socrates saw the essential oneness of virtue and knowledge, and so every sage sees. Learning may aid and accompany wisdom, but it does not lead to it. Only the choosing of wise thoughts, and, necessarily, the doing of wise deeds, leads to wisdom. A man may be learned in the schools, but foolish in the school of life. Not the committing of words to memory, but the establishing of oneself in purer thoughts, nobler thinking, leads to the peace-giving revelations of true knowledge.

Folly and wisdom, ignorance and enlightenment, are not merely the result of thought, they are thought itself. Both cause and effect—effort and result—are contained in thought.