LITMIR.BIZ

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A beginning is a cause, and, as such it must be followed by an effect.

      February Twelfth.

      THE nature of an initial impulse will always determine the body of its results. A beginning also presupposes an ending, a consummation, achievement, or goal. A gate leads to a path, and the path leads to some particular destination; so a beginning leads to results, and results lead to a completion.

      There are right beginnings and wrong beginnings, which are followed by effects of a like nature. You can, by careful thought, avoid wrong beginnings and make right beginnings, and so escape evil results and enjoy good results. In aiming at the life of Blessedness, one of the simplest beginnings to be considered and rightly made is that which we all make every day—namely, the beginning of each day’s life.

      The effect will always be of the same nature as the cause.

       Wisdom inheres in the common details of everyday existence.

      February Thirteenth.

      EVERYTHING in the universe is made of little things, and the perfection of the great is based upon the perfection up of the small. If any detail of the universe were imperfect, the whole would be imperfect. If any particle were omitted, the aggregate would cease to be. Without a grain of dust there would be no world, and the whole is perfect because the grain of dust is perfect. Neglect of the small is confusion of the great. The snowdrop is as perfect as the star; the dewdrop is as symmetrical as the planet; the microbe is not less mathematically proportioned than the man. By laying stone upon stone, plumbing and fitting each with perfect adjustment, the temple at last stands forth in all its architectural beauty.

      When the parts are made perfect, the Whole will be without blemish.

       To neglect small tasks, or to execute them in a perfunctory manner, is a mark of weakness and folly.

      February Fourteenth.

      THE great man knows the vast value that inheres in moments, words, greetings, meals, apparel, correspondence, rest, work, detached efforts, fleeting obligations, in the thousand-and-one little things which press upon him for attention— briefly, in the common details of life. He sees everything as divinely apportioned, needing only the application of dispassionate thought and action on his part to render life blessed and perfect. He neglects nothing, does not hurry, seeks to escape nothing but error and folly; attends to every duty as it is presented to him, and does not postpone and regret. By giving himself unreservedly to his nearest duty, he attains to that combined childlike simplicity and unconscious power which is greatness.

      There is no way to strength and wisdom but by acting strongly and wisely in the present moment.

       He who masters the small becomes the rightful possessor of the great.

      February Fifteenth.

      THE foolish man thinks that little faults, little indulgences, little sins, are of no consequence; he persuades himself that so long as he does not commit flagrant immoralities he is virtuous, and even holy; but he is thereby deprived of virtue and holiness, and the world knows him accordingly; it does not reverence, adore, and love him; it passes him by; he is reckoned of no account; his influence is destroyed. The efforts of such a man to make the world virtuous, his exhortations to his fellow men to abandon great vices, are empty of substance and barren of fruitage. The insignificance which he attaches to his small vices permeates his whole character, and is the measure of his manhood.

      He who regards his smallest delinquencies as of the gravest nature becomes a saint.

       Truth is wrapped up in infinitesimal details.

      February Sixteenth.

      AS the year consists of a given number of sequential moments, so a man’s character and life consists of a given number of sequential thoughts and deeds, and the finished whole will bear the impress of the parts. Little kindnesses, generosities, and sacrifices make up a kind and generous character. The truly honest man is honest in the minutest details of his life. The noble man is noble in every little thing he says and does. You do not live your life in the mass; you live it in fragments, and from these the mass emerges. You can will to live each fragment nobly if you choose, and, this being done, there can be no particle of baseness in the finished whole.

      Thoroughness is genius.

       Truth in its very nature is ineffable and can only be lived.

      February Seventeenth.

      TRUTH is the one Reality in the universe, the inward Harmony, the perfect Justice, the eternal Love. Nothing can be added to it, nor taken from it. It does not depend upon any man, but all men depend upon it. You cannot perceive the beauty of Truth while you are looking out from the eyes of self. If you are vain, you will colour everything with your own vanities. If lustful, your heart and mind will be clouded with the smoke and flames of passion, and everything will appear distorted through them. If proud and opinionative, you will see nothing in the whole universe except the magnitude and importance of your own opinions. The humble Truth-lover has learned to distinguish between opinion and Truth. He who has most of Charity has most of Truth.

       There is but one religion, the religion of Truth.

      February Eighteenth.

      YOU may easily know whether you are a child of Truth or a worshipper of self, if you will silently examine your mind, heart, and conduct. Do you harbour thoughts of suspicion, enmity, envy, lust, pride; or do you strenuously fight against these? If the former, you are chained to self, no matter what religion you may profess; if the latter, you are a candidate for Truth, even though outwardly you may profess no religion. Are you passionate, self-willed, ever seeking to gain your own ends, self-indulgent, and self-centred; or are you gentle, mild, unselfish, quit of every form of self-indulgence, and are ever ready to give up your own? If the former, self is your master; if the latter, Truth is the object of your affection.

      The signs by which the Truth-lover is known are unmistakable.

       That which temptation appeals to and arouses is unconquered desire.

      February Nineteenth.

      TEMPTATION waylays the man of aspiration until he touches the region of the divine consciousness, and beyond that border temptation cannot follow him. It is when a man begins to aspire that he begins to be tempted. Aspiration rouses up all the latent good and evil, in order that the man may be fully revealed to himself, for a man cannot overcome himself unless he fully knows himself. It can scarcely be said of the merely animal man that he is tempted, for the very presence of temptation means that there is a striving for a purer state. Animal desire and gratification is the normal condition of the man who has not yet risen into aspiration; he wishes for nothing more, nothing better, than his sensual enjoyments, and is, for the present, satisfied. Such a man cannot be tempted to fall, for he has not yet risen.

      Aspiration can carry a man to heaven.

       A man must know himself, if he is to know Truth.

      February Twentieth.

      LET the tempted one know this: that he himself is both tempter and tempted; that all his enemies are within; that the flatterers which seduce, the taunts which stab, and the flames which burn, all spring from that inner region of ignorance and error in which he has hitherto lived; and knowing this, let him be assured of complete victory over evil. When he is sorely tempted, let him not mourn, therefore, but let him rejoice in that his strength is tried and his weakness exposed. For he who truly knows and humbly acknowledges his weakness will not be slow in setting about the acquisition of strength.

      He who cannot fearlessly face his lower nature cannot climb the rugged heights of renunciation.

       Seek diligently the path of holiness.

      February Twenty-First.

      THE giving up of self is not merely the renunciation of outward things. It consists of the renunciation of the inward sin, the inward error. Not by giving

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