Out from the Heart/First Steps in The Higher Life
FIRST STEPS IN THE HIGHER
LIFE
Seeing that the Path of Virtue is the Path of Knowledge, and that before the all-embracing Principles of Truth can be comprehended, perfection in the more lowly steps must be acquired, how, then, shall a disciple of Truth commence? How shall one who aspires to the righting of his mind and the purification of his heart—that heart which is the fountain and repository of all the issues of life—learn the lessons of Virtue, and thus build himself up in the strength of knowledge, destroying ignorance and the ills of life? What are the first lessons, the first steps? How are they learned? How are they practised? How are they mastered and understood?
The first lessons consist in overcoming those wrong mental conditions which are most easily eradicated, and which are the common barriers to spiritual progress, as well as in practising the simple domestic and social virtues; and the reader will be the better aided if I group and classify the first ten steps in three lessons as follows:—
VICES TO BE OVERCOME AND
ERADICATED
| Vices of the Body | ||
| 1. Indolence. | First Lesson. | |
| 2. Self-Indulgence. | Discipline of the Body | |
| Vices of the Tongue | ||
| 1. Slander. | ||
| 2. Gossip and idle conversation. | Second Lesson. | |
| 3. Abusive and Unkind speech. | Discipline of | |
| 4. Levity, or irreverent speech. | Speech. | |
| 5. Captiousness, or fault-finding speech. | ||
| Virtues to be Practiced and Acquired | ||
| 1. Unselfish performance of duty. | Third Lesson. | |
| 2. Unswerving rectitude. | Discipline of | |
| 3. Unlimited forgiveness. | Inclination. | |
The two vices of the body, and five of the tongue, are so called because they are manifested in the body and tongue, and also because, by so definitely classifying them, the mind of the reader will be the better helped; but it must be clearly understood that these vices arise primarily in the mind, and are wrong conditions of heart worked out in the body and the tongue.
The existence of such chaotic conditions is an indication that the mind is altogether unenlightened as to the real meaning and purpose of life, and their eradication is the beginning of a virtuous, steadfast, and enlightened life.
But how shall they be overcome and eradicated? By first, and at once, checking and controlling their outward manifestations, by suppressing the wrong act; this will stimulate the mind to watchfulness and reflection until, by repeated practice, it will at last come to perceive and understand the dark and wrong conditions of mind, out of which such acts spring, and will abandon them entirely.
It will be seen that the first step in the discipline of the mind is the overcoming of indolence. This is the easiest step, and until it is perfectly accomplished, the other steps cannot be taken. The clinging to indolence constitutes a complete barrier to the Path of Truth. Indolence consists in giving the body more ease and sleep than it requires, in procrastinating, and in shirking and neglecting those things which should receive immediate attention. This condition of laziness must be overcome by rousing up the body at an early hour, giving it just the amount of sleep it requires for complete recuperation, and by doing, promptly and vigorously, every task and duty, no matter how small, as it comes along. On no account should food or drink be taken in bed, and to lie in bed after one has wakened, indulging in ease and reverie, is a habit fatal to promptness and resolution of character, and purity of mind. Nor should one attempt to do his thinking at such a time. Strong, pure, and true thinking is impossible under such circumstances. A man should go to bed to sleep, not to think. He should get up to think and work, not to sleep.
The next step is the overcoming of self-indulgence, or gluttony. The glutton is he who eats for animal gratification only, without considering the true end and object in eating, who eats more than his body requires, and is greedy after sweet things and rich dishes. Such undisciplined desire can only be overcome by reducing the quantity of food eaten, and the number of meals per day, and by resorting to a simple and uninvolved dietary. Regular hours should be set apart for meals, and eating at other times should be rigidly avoided. Suppers should be abolished, as they are altogether unnecessary, and conduce to heavy sleep and cloudiness of mind. The pursuit of such a method of discipline will rapidly bring the hitherto ungoverned appetite under control, and as the sensual sin of self-indulgence is taken out of the mind, the right selection of food will be instinctively and infallibly adapted to the purified mental condition.
It should be well borne in mind that change of heart is the needful thing, and that any change of diet which does not subserve this end is futile. Whilst one eats for enjoyment he is gluttonous. The heart must be purified of sensual craving and gustatory lust.
When the body is well controlled and firmly guided; when that which is to be done is done vigorously; when no task or duty is delayed; when early rising has become a delight; when frugality, temperance, and abstinence are firmly established; when one is contented with the food which is put before him, no matter how scanty and plain, and the craving for gustatory pleasure is at an end,—then are the first two steps in the Higher Life accomplished; then is the first great lesson in Truth learned. Thus is established in the heart the foundation of a poised, self-governed, virtuous life.
The next lesson is the lesson of Virtuous Speech, in which are five orderly steps. The first step is the overcoming of slander. Slander consists in inventing or repeating evil reports about others, in exposing and magnifying the faults of others, or of absent friends, and in introducing unworthy insinuations. The elements of thoughtlessness, cruelty, insincerity, and untruthfulness enter into every slanderous act. He who aims at the living of the right life will commence to check the cruel word of slander before it has gone forth from his lips, and will then check and eliminate the insincere thought which gave rise to it. He will watch himself that he does not vilify any, and will refrain from disparaging and condemning the absent friend, whose face he has so recently kissed, or shaken his hand, or smiled into his face. He will not say of another that which he dare not say to him. Thus, coming at last to think sacredly of the character and reputation of others, he will destroy those wrong conditions of mind which give rise to slander.
The next step is the overcoming of gossip and idle conversation. Idle speech consists in talking about the private affairs of others, in talking merely to pass away the time, and in engaging in aimless and irrelevant conversation. Such an ungoverned condition of speech is the outcome of an ill-regulated mind. The man of virtue will bridle his tongue, and thus learn how rightly to govern the mind. He will not let his tongue run idly and foolishly, but will make his speech strong and pure, and will either talk with a purpose or remain silent.
Abusive and unkind speech is the next vice to be overcome. The man who abuses and accuses others has himself wandered far from the Right Way. To hurl hard words and names at others is to sink deeply into folly. When a man is inclined to abuse and condemn others, let him restrain his tongue and look in upon himself. The virtuous man refrains from abuse and quarrelling, and employs only words that are useful, necessary, pure, and true.
The next step is the overcoming of levity, or irreverent speech. Light and frivolous talking; the repeating of coarse jokes; the telling of vulgar stories, having no other purpose than to raise an empty laugh; offensive familiarity, and the employment of contemptuous and irreverent terms when speaking to or of others, and particularly of one’s elders and those who rank as one’s teachers, guardians, or superiors,—all this will be put away by the lover of Virtue and Truth.
Upon the altar of irreverence absent friends and companions are immolated for the passing excitement of a momentary laugh, and all the sanctity of life is sacrificed to the zest for ridicule. When respect towards others and the giving of reverence where reverence is due are abandoned, Virtue is abandoned. When modesty, gravity, and dignity are eliminated from speech and behavior, Truth is lost, yea, even its entrance-gate is hidden away and forgotten. Irreverence is degrading even in the young, but when it accompanies grey hairs, and appears in the demeanour of the preacher,—this is indeed a piteous spectacle; and when this can be imitated and followed after, then are the blind leading the blind, then have elders and preacher and people lost their way.
The virtuous man will be of grave and reverent speech; he will think and speak of the absent as he thinks and speaks of the dead—tenderly and sacredly; he will put away thoughtlessness, and watch that he does not sacrifice his dignity to gratify a passing impulse to lightness and frivolity. His mirth will be pure and innocent, and his voice will become subdued and musical, and his soul be filled with grace and sweetness as he succeeds in conducting himself as becomes a man of Truth.
The last step in the second lesson is the overcoming of captiousness, or fault-finding speech. This vice of the tongue consists in magnifying and harping on small or apparent faults, in foolish quibbling and hair-splitting, and in pursuing vain arguments based upon groundless suppositions, beliefs, and opinions. Life is short and real, and sin and sorrow and pain are not remedied by carping and contention. The man who is ever on the watch to catch at the words of others in order to contradict and controvert them, has yet to reach the higher way of holiness, the truer life of self-surrender. The man who is ever on the watch to check his own words in order to soften and purify them will find the higher way and the truer life; he will conserve his energies, maintain his composure of mind, and preserve within himself the spirit of Truth.
When the tongue is well controlled and wisely subdued; when selfish impulses and unworthy thoughts no longer rush to the tongue demanding utterance; when the speech has become harmless, pure, gentle, gracious, and purposeful, and no word is uttered but in sincerity and truth,—then are the five steps in virtuous speech accomplished, then is the second great lesson in Truth learned and mastered.
And now some will ask, “But why all this discipline of the body and restraint of the tongue? Surely the Higher Life can be realized and known without such strenuous labour, such incessant effort and watchfulness?” No, it cannot. In the spiritual as the material, nothing is done without labour, and the higher cannot be known until the lower is fulfilled. Can a man make a table before he has learned how to handle a tool and drive a nail? And can a man fashion his mind in accordance with Truth before he has overcome the slavery of his body? As the intricate subtleties of language cannot be apprehended and wielded before the alphabet and the simplest words are mastered, neither can the deep subtleties of the mind be understood and purified before the A B C of right conduct is perfectly acquired. As for the labour involved—does not the youth joyfully and patiently submit himself to a seven-years’ apprenticeship in order to master a craft? And does he not day by day carefully and faithfully carry out every detail of his master’s instructions, looking forward to the time when, perfected through obedience and practice, he shall be himself a master? Where is the man who sincerely aims at excellence in music, painting, literature, in any trade, business, or profession, who is not willing to give his whole life to the acquirement of his particular perfection? Shall, then, labour be considered where the very highest excellence is concerned—the excellence of Truth? He who says, “The Path which you point out is too difficult; I must have Truth without labour, salvation without effort,” that man will not find his way out of the confusions and sufferings of self-hood; he will not find the calm and well-fortified mind and the wisely ordered life. His love is for ease and enjoyment, and not for Truth. He who, deep in his heart, adores Truth, and aspires to know it, will consider no labour too great to be undertaken, but will adopt it joyfully and pursue it patiently, and by perseverance in practice he will come to the knowledge of Truth.
The necessity for this preliminary discipline of the body and tongue will be the more clearly perceived when it is fully understood that all these wrong outward conditions are merely the expressions of wrong conditions of heart. An indolent body means an indolent mind; an ill-regulated tongue reveals an ill-regulated mind, and the process of remedying the manifested condition is really a method of rectifying the inward state. Moreover, the overcoming of these conditions is only a small part of what is really involved in the process. The ceasing from evil leads to, and is inseparably connected with, the practice of good. While a man is overcoming indolence and self-indulgence, he is really cultivating and developing the virtues of abstinence, temperance, punctuality, and self-denial, and is acquiring that strength, energy, and resolution which are indispensable to the successful accomplishment of the higher tasks. While he is overcoming the vices of speech, he is developing the virtues of truthfulness, sincerity, reverence, kindliness, and self-control, and is gaining that mental steadiness and fixedness of purpose, without which the remoter subtleties of the mind cannot be regulated, and the higher stages of conduct and enlightenment cannot be reached. Also, as he learns to do right, his knowledge deepens, and his insight is intensified, and as the child’s heart is glad when his school-task is mastered, so with each victory achieved, the man of virtue experiences a bliss which the seeker after pleasure and excitement can never know.
And now we come to the third lesson in the Higher Life, which consists in practising and mastering, in one’s daily life, three great fundamental Virtues, namely:—(1) Unselfish Performance of Duty; (2) Unswerving Rectitude; and (3) Unlimited Forgiveness. Having prepared the mind by overcoming the more surface and chaotic conditions mentioned in the two first lessons, the striver after Virtue and Truth is now ready to enter upon greater and more difficult tasks, and to control and purify the deeper motives of the heart. Without the right performance of duty, the higher virtues cannot be known, and Truth cannot be apprehended. Duty is generally regarded as an irksome labour, a compulsory something which must be toiled through, or be in some way circumvented. This way of regarding Duty proceeds from a selfish condition of mind, and a wrong understanding of life. All duty should be regarded as sacred, and its faithful and unselfish performance one of the leading rules of, conduct. All personal and selfish considerations should be extracted and cast away from the doing of one’s duty, and when this is done, Duty ceases to be irksome, and becomes joyful. Duty is only irksome to him who craves some selfish enjoyment or benefit for himself. Let the man who is chafing under the irksomeness of his duty look to himself, and he will find that his wearisomeness proceeds, not from the duty itself, but from his selfish desire to escape it, He who neglects duty, be it great or small, or of a public or private nature, neglects Virtue; he who in his heart rebels against Duty, rebels against Virtue. When Duty has become a thing of love, and when every particular duty is done accurately, faithfully, and dispassionately, there is much subtle selfishness removed from the heart, and a great step is taken towards the heights of Truth. The virtuous man concentrates his mind on the perfect doing of his own duty, and does not interfere with the duty of another.
The second step in the third lesson is the practice of Unswerving Rectitude, This Virtue must be firmly established in the mind, and so enter into every detail of a man’s life. All dishonesty, deception, trickery, and misrepresentation must be for ever put away, and the heart be purged of every vestige of insincerity and subterfuge. The least swerving from the path of rectitude is a deviation from Virtue. There must be no extravagance and exaggeration of speech, but the simple truth should be stated. Engaging in deception, no matter how apparently insignificant, for vain-glory, or with the hope of personal advantage, is a state of delusion which one should make efforts to dispel. It is demanded of the man of Virtue that he shall not only practice the most rigid honesty in thought, word, and deed, but that he shall be exact in his statements, omitting and adding nothing to the actual truth. In thus shaping his mind to the principle of Rectitude, he will gradually come to deal with people and things in a just and impartial spirit, considering equity before himself, and viewing all things with freedom from personal bias, passion, and prejudice. When the Virtue of Rectitude is fully practiced, acquired, and comprehended, so that all temptation to untruthfulness and insincerity has ceased, then is the heart made purer and nobler, then is character strengthened, and knowledge enlarged, and life takes on a new meaning and a new power. Thus is the second step accomplished.
The third step is the practice of Unlimited Forgiveness. This consists in overcoming the sense of injury which springs from vanity, selfishness, and pride; and in exercising disinterested charity and large-heartedness towards all. Spite, retaliation, and revenge are so utterly ignoble, and so small and foolish, as to be altogether unworthy of being noticed or harboured. No one who fosters such conditions in his heart can lift himself above folly and suffering, and guide his life aright. Only by casting them away, and ceasing to be moved by them, can a man’s eyes be opened to the true way in life; only by developing a forgiving and charitable spirit can he hope to approach and perceive the strength and beauty of a well-ordered life. In the heart of the strongly virtuous man no feeling of personal injury can arise; he has put away all retaliation, and has no enemies; and if men should constitute themselves his enemies, he will regard them kindly, understanding their ignorance, and making full allowance for it. When this state of heart is arrived at, then is the third step in the discipline of one’s self-seeking inclinations accomplished; then is the third great lesson in Virtue and Knowledge learned and mastered.
Having thus laid down the first ten steps and three lessons in right-doing and right-knowing, I leave those of my readers who are prepared for them to learn and master them in their everyday life. There is, of course, a still higher discipline of the body, a more far-reaching discipline of the tongue, and greater and more all-embracing virtues to acquire and understand before the highest state of bliss and knowledge can be apprehended, but it is not my purpose to deal with them here. I have expounded only the first and easiest lessons on the Higher Path, and by the time these are thoroughly mastered, the reader will have become so purified, strengthened, and enlightened, that he will not be left in the dark as to his future progress. Those of my readers who have completed these three lessons will already have perceived, beyond and above, the high altitudes of Truth, and the narrow and precipitous track which leads to them, and will choose whether they shall proceed.
The straight Path which I have laid down can be pursued by all with greater profit to themselves and to the world, and even those who do not aspire to the attainment of Truth, will develop greater intellectual and moral strength, finer judgment, and deeper peace of mind by perfecting themselves in this Path. Nor will their material prosperity suffer by this change of heart; nay, it will be rendered truer, purer, and more enduring, for if there is one who is capable of succeeding and fitted to achieve, it is the man who has abandoned the petty dissipations and everyday vices of his kind, who is strong to rule his body and his mind, and who pursues with fixed resolve the path of unswerving integrity and sterling virtue.