and destiny of his immortal being. The disposition to afflict the body for the benefit of the soul is that higher manifestation of the selfish and lustful principle turning its weapons purposely upon itself. Its aim is self-*gain, and, through that, self-gratification. Hence the cloistered nun, the solitary monk, and the stern ascetic, of whatever school, are violating the divine method and law as much as is the pleasure-seeking worldling. They are as really under the dominion of their lusts for self-gratification as any other class. Their expenditure of worldly pleasure has respect to the spiritual, which they hope thereby to obtain; and, like any other selfish being, they only act with respect to some expected gain, bringing with it enjoyment or gratification.
The great error of the world is that it does not distinguish between the true and false impulse, giving rise to true and false action, out of which grows true and false development, bringing existence into antagonism and false relation.
Said the Divine Teacher, speaking of little children, "Of such is the kingdom of heaven." The infant at birth instinctively obeys the law of its being, and it continues to do so in every department of its being which does not come under the rule of its conscious, voluntary action. When it feels the demand for food to nourish and develop its infantile body, it indicates that demand by its restlessness and complainings; and when the demand is supplied, its complainings cease. It does not ask for gratification beyond the supply of its needs; that it does ask for, and must have to give it quiet. During this early period it eats to live, and
