LITMIR.BIZ

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their king, and believe that they are, collectively, God. By 'freedom,' they mean freedom to do evil. Often an ox or cow comes by and treads upon the motely mass. Then, of course, it is obliterated in slime, but another soon takes it place."

      "It seems to be as eternal as evil."

      The Art of Life.—The teacher said: "Life is hard to live, and the destinies of men appear very different. Some have brighter days, others darker ones. It is therefore difficult to know how one should behave in life, what one should believe, what views one should adopt, or to which party one should adhere. This destiny is not the inevitable blind fate of the ancients, but the commission which each one has received, the task he must perform. The theosophists call it Karma, and believe it is connected with a past which we only dimly remember. He who has early discovered his destiny, and keeps closely to it, without comparing his with others, or envying others their easier lot, has discovered himself, and will find life easier. But at periods when all wish to have a similar lot, one often engages in a fruitless struggle to make one's own harder destiny resemble the lot of those to whom an easier one has been assigned. Thence result disharmony and friction. Even up to old age, many men seek to conquer their destiny, and make it resemble that of others."

      The pupil asked: "If it is so, why is not one informed of one's Karma from the beginning?"

      The teacher answered: "That is pure pity for us. No man could endure life, if he knew what lay before him. Moreover, man must have a certain measure of freedom; without that, he would only be a puppet. Also the wise think that the voyage of discovery we make to discover our destiny is instructive for us. 'Let My Grace be sufficient for thee; My strength is made perfect in weakness.'"

      The Mitigation of Destiny.—The teacher continued: "Some appear to be destined to honour and wealth, others only to honour, and others only to wealth. Many seem to be born to humiliations, poverty, and sickness—'struck like a coin in the mint,' as the saying is. Everyone can mitigate his destiny by submitting and adapting himself to it—by resignation, in a word. The inward happiness which one gains thereby, excels all outward prosperity. All things work for good to him who serves God. The man who does not strive after honour and wealth is impregnable; in a certain sense, all-powerful.

      "The hardest thing is to see the injustice in the world; but even that can be overcome by taking it as a trial. If the wicked prospers, let him; we have nothing to do with it. Besides, his happiness is not so great when one looks closer at it.

      "When you are persecuted by misfortune, and your conscience cannot call it deserved, take it quietly. Regard the endurance of the ordeal as an honour. There will come a day when everything will improve. Then perhaps you will discover that the misfortunes were benefits, or, at any rate, afforded opportunity for exercising endurance. Envy no man; you know not what his envied lot might conceal, if it actually came to changing places."

      The Good and the Evil.—The pupil asked: "Is there really such a great difference between men?"

      The teacher answered: "Yes and No! But a sure mark of the evil man is, he does evil for evil's sake. That is the bad man—the sarcastic schoolmaster, the domestic tyrant. That is the child, which torments its mother by finding out everything she dislikes. That is the bad wife, the fury, who enjoys torturing and humiliating a man who only wishes her good.

      "In the battles of life it is quite human to rejoice when a foe is defeated. On all battlefields God has been thanked for the victory. That is something different.

      "When one sees the insolent struck by misfortune, one rejoices that there is justice. When one sees the wicked punished, one feels satisfaction at seeing the balance of equity restored. That is something different.

      "But he who rejoices over every evil deed which he himself has been under no necessity of committing; he who rejoices when the criminal escapes his punishment; he who gloats over the misfortune of a good man; he who suffers when goodness and merit are rewarded—that is the evil man. Such were those who clamoured for the murderer Barabbas's release and perhaps gave a feast in his honour."

      Modesty and the Sense of Justice.—The teacher continued: "Properly speaking, the question you should have asked just now is, 'What men are good?' Socrates, according to Plato, said, 'Those who possess modesty and a sense of justice. Those are the religious men.'

      "He, on the other hand, who has neither faith nor hope, can assume the outward aspect of an honourable man. But when his worldly interests or advantages are concerned, he lets honour drop. Similarly, when it is a question of saving one of his associates from punishment. Then he can bear false witness, and believe it is a good act. He does not stick at helping forward an unworthy friend or relative. He will swear falsely in order to attack a believer. He thinks everything lawful, i.e. on his side against others, and he never repents anything, saying to himself, 'He who lets himself be misled must pay for it.'

      "When a religious man makes a slip, he is wont to feel ashamed, and to reproach himself. Often he is naïve enough to confess his fault or his mis-doing. Then the Lice-King shouts 'Hurrah!' For he would never be so simple. Still, though a believer fall seventy times and seven, he rises again and confesses his fault. That is the difference."

      Derelicts.—The pupil asked: "How is one to judge of the men who are overthrown in the battle of life without being armed for the conflict? You remember such characters at school; they could not learn, could not attend; they were not ashamed, however, but regarded themselves as a kind of victims. They left school, went out into life, and collapsed. It was not the fault of their domestic surroundings, for they came of good families, who supported them. They were not bad, possessed talents, were clever, but had no knowledge and no interests in life. 'What is the object of it?' they were in the habit of saying. They could not bring themselves to work, but dozed at their desks. They seemed to be born to do nothing, which is a punishment for the active. Explain to me their destiny!"

      "That I cannot."

      "Some have died young in poverty; others begged their way through to their sixtieth year, while they saw former school-fellows who had been worse than they, prosper and flourish."

      "I have seen and lamented them, but I cannot explain their destiny."

      "Then they are not to blame, and yet live such lives of shame and poverty; that is cruel."

      "Hush! Criticise not Providence! What is now inexplicable may some day be explained! And remember that life is not paradise. Two shall be grinding at one mill; one shall be taken, and the other left!"

      Human Fate.—The teacher said: "The destinies of men are obscure; therefore one should be extremely careful in judging. The Tower of Siloam was ready to fall, and fell on good and evil alike. The disciples asked Christ what sin the man born blind had committed. Christ answered that neither he nor his parents had committed any special sin. When we see how some are born crippled, blind, deaf, and dumb, we had best be silent. To lament their lot may annoy them, for they seem to be protected in a mysterious way. They are objects of pity, and seldom fall into abject poverty. They are good-humoured through life, and hardly seem to suffer under their ailments. But woe to the man who ridicules anyone marked out by such a fate! If he is persistently pursued by calamity, or struck himself by a greater misfortune, one can hardly ignore it by using the formula 'chance.' A person who had scoffed at a blind man was struck in the eye by a stone which was thrown into a tramcar. At first he was alarmed, and thought of Nemesis. But when he heard that the stone had been so hurled as the result of some blasting operations he became cheerful, i.e. more ignorant, and said it was a chance. He saw the phenomenon, but nothing behind it; the effect, but not the cause.

      "The 'Beans' cannot see beyond their noses. Sometimes, when they have long noses, they see somewhat further. The supernatural in nature is incomprehensible to their intelligence. Indeed, all which passes their limited understanding is for them supernatural. That is logical, but these rustics regard it as illogical."

      Dark Rays.—As the teacher wandered through his Inferno, he came to a temple of black granite, which was quite dark inside. Within it something was going

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