Self-Development and the Way to Power by L. W. Rogers (best classic romance novels .TXT) 📕

grow, physically, mentally and morally, by activity, by exercise of the organs or the faculties we desire to possess. It is only by the constant exercise of these things that we can grow at all. When this great law of nature is understood we see at once how it is that life is full of trouble; why it is that the whole visible world seems to be designed to keep us constantly at work physically and mentally, to challenge our resourcefulness in improving our physical, social and political conditions, to continually try our patience and to forever test our courage. It is the way of development. It is the price of progress.

The universe is a training school for evolving intelligence—a vast gymnasium for the development of moral fibre. We become mentally clever by playing at the game of life. We match our courage against its adversities and acquire fearlessness. We try our optimism against its disappointments and learn cheerfulness. We pit our patience against its failures and gain persistence. We are torn from the pinnacle of ambition by opponents and learn toleration of others. We fall from the heights of vanity and pride, and learn to be modest and humble. We encounter pain and sorrow and learn sympathy with suffering. It is only by such experiences that we can grow to rounded measure. It is only in an environment thus adapted to our spiritual development that we can evolve the latent powers within us.

Such is the universe in which we find ourselves and from it there is no escape. No man can avoid life—not even the foolish one who, when the difficulties before him appear for the moment overwhelming, tries to escape them by suicide. A man cannot die. He can only choose how he will live. He may either helplessly drift through the world suffering from all the ills and evils that make so many unhappy or he may choose the method of conscious evolution that alone makes life truly successful. We may be either the suffering slaves of nature or the happy masters of her laws.

Now, all powers possessed by any human being, no matter how exalted his position in evolution, or how sublime his spiritual power, are latent in all human beings and can, in time, be developed and brought into action. Of course there is no magic rule by which the ignoramus can instantly become wise or by which a brutal man can be at once transformed into a saint. It may require scores of incarnations to accomplish a work so great, but when a man reaches the point in his evolution where he begins to comprehend the purpose of life, and to evolve the will to put forth his energies in co-operation with nature, his rise to wisdom and power may be swift indeed. But this transformation from the darkness of ignorance to spiritual illumination, from helplessness "in the fell clutch of circumstance" to power over nature, must be brought about by his own efforts, for it is a process of evolution—of forcing the latent to become the active. Therefore one must resolve to take oneself in hand for definite and systematic self-development. Nobody else can do the work for us. Certain moral qualities must be gained before there can be spiritual illumination and genuine wisdom and such qualities, or virtues, have to be evolved by the laws under which all growth occurs. It is just as impossible to acquire a moral quality by reading about its desirability as to evolve muscular strength by watching the performance of a group of athletes. To gain muscular strength one must take part in the physical activities that produce it. He must live the athletic life. To win spiritual strength and supremacy he must live the spiritual life. There is no other way. He must first learn what mental and moral qualities are essential, and how to gain them, and then set earnestly about the work of acquiring them.

The first thing necessary is to get a clear understanding of the fact that the physical body is not the self but only a vehicle or instrument through which the self is being manifested in the visible world. The body is as much your instrument as the hand is, or as your pen is. It is a thing which you, the self, use and a clear conception of this fact—a feeling that this is the fact—is the first step toward that absolute control of the physical body that lays the foundation for success in conscious evolution. When we feel that in managing the physical body we are controlling something that is not ourself we are fairly started on the right road.

Now, there are three things that a person must possess to be successful in self-development. If he has not these three qualifications he will make but little progress; but, fortunately, any lacking quality can be evolved and if one does not possess these three necessities his first work is to create them. These three things are an ardent desire, an iron will and an alert intelligence. Why are these three qualifications essential to success and what purpose do they serve?

Desire is nature's motor power—the propulsive force that pushes everything forward in its evolution. It is desire that stimulates to action. Desire drives the animal into the activities that evolve its physical body and sharpen its intelligence. If it had no desire it would lie inert and perish. But the desire for food, for drink, for association with its kind, impel it to action, and the result is the evolution of strength, skill and intelligence in proportion to the intensity of its desires. To gratify these desires it will accept battle no matter how great may be the odds against it and will unhesitatingly risk life itself in the combat. Desire not only induces the activity that develops physical strength and beauty, but also has its finer effects. Hunger compels the animal not only to seek food, but to pit its cunning against that of its prey. Driven forward by desire it develops, among other qualities, strength, courage, patience, endurance, intelligence.

Desire plays the same role with man at his higher stage of evolution. It stimulates him to action; and always as his activity satisfies his original desire a new one replaces the old and lures him on to renewed exertion. The average young man beginning his business career, desires only a comfortable cottage. But when that is attained he wants a mansion. He soon tires of the mansion and wants a palace. Then he wants several—at the seaside, in the city, and on the mountains. At first he is satisfied with a horse; then he demands an automobile, and finally a steam yacht. He sets out as a youth to earn a livelihood and welcomes a small salary. But the desire for money pushes him into business for himself and he works tirelessly for a competence. He feels that a small fortune should satisfy anybody but when he gets it he wants to be a millionaire. If he succeeds in that he then desires to become a multi-millionaire.

Whether the desire is for wealth, or for fame, or for power, the same result follows—when the desire is satisfied a greater one takes its place and spurs the ambitious one to still further exertion. He grasps the prize he believes to contain complete satisfaction only to discover that while he was pursuing it desire had grown beyond it, and so the goal he would attain is always far ahead of him. Thus are we tricked and apparently mocked by nature until we finally awake to the fact that all the objects of desire—the fine raiment, the jewels, the palaces, the wealth, the power, are but vain and empty things; and that the real reward for all our efforts to secure them is not these objects at all but the new powers we have evolved in getting them; powers that we did not before possess and which we should not have evolved but for nature's great propulsive force—desire. The man who accumulates a fortune by many years of persistent effort in organizing and developing a business enterprise, by careful planning and deep thinking, may naturally enough look upon the fortune he will possess for a few years before it passes on to others, as his reward. But the truth is that it is a very transient and perishable and worthless thing compared to the new powers that were unconsciously evolved in getting it—powers that will be retained by the man and be brought into use in future incarnations.

Desire, then, plays a most important role in human evolution. It awakens, stimulates, propels. What wind is to the ship, what steam is to the locomotive, desire is to the human being.

It has been written in a great book, "Kill out desire," and elsewhere it is written, "Resist not evil." We may find, in similar exalted pronouncements, truths that are very useful to disciples but which might be confusing and misleading to the man of the world if he attempted to literally apply them. Perhaps for the average mortal "kill out desire" might be interpreted "transmute desire." Without desire man would be in a deathlike and dangerous condition—a condition in which further progress would be impossible. But by transmuting the lower desires into the higher he moves steadily forward and upward without losing the motive power that urges him forever onward.

To transmute desire, to continually replace the lower with the higher, really is killing desire out but it is doing it by the slow and safe evolutionary process. As to crushing it suddenly, that is simply impossible; but substitution may work wonders. Suppose, for example, that a young man is a gambler and his parents are much distressed about it. The common and foolish course is to lecture him on the sin of gambling and to tearfully urge him to associate only with very proper young men. But the young gambler is not in the least interested in that sort of a life, which appears to him to be a kind of living death, and such entreaty does not move him. His parents would do better by looking more closely into the case. Why is he a gambler? He desires money. He seeks excitement. He wants to live in an atmosphere of intense life and activity. Very well. These desires are quite right in themselves. It is useless to try to crush them. It is nonsense to argue that he does not want these things. Clearly enough he does want them and that is precisely why he gambles. Then do not attempt the impossibility of killing the desire but change the objects of his desires. Say to him: "You desire money and a life full of turbulence and excitement. Well, you can get all that in a better and a legitimate way and have the respect of your friends besides. You can go into politics. That is a field within the pale of the law and in it you can have scope for all the energy and activity and intensity of life you long for, with all the element of chance which you find so attractive." And when the young man has had his fling there and tires of it then something else can be attempted. But to try to crush desire and curb the outrushing life is both foolish and impossible. We can only direct it.

There are, of course, certain gross desires that must be gotten rid of by the most direct and least objectionable method, and when one really desires to be free from a given vice or moral weakness and sets earnestly and intelligently about it his release is not so difficult as the complete tyranny of most vices would lead one to suppose. There is a process by which any of us may be free if we will take the trouble to patiently put it into practice. This method will apply to any desire from which we wish to be released. For example, let us take the person who has a settled desire for alcoholic stimulants but really wishes to be rid of it forever. Many people who are thus afflicted to the point where they occasionally become intoxicated feel, when they recover their normal condition, that no price would be too great to pay for freedom from this humiliating habit. As a rule such a man tries to close his eyes to his shame and forget it, promising himself that he will be stronger when the temptation again assails him. But it is just this putting it aside, this casting it out of his mind, that perpetuates his weakness. He instinctively shrinks from dwelling upon the thought of whither he is drifting. So he puts the unpleasant subject aside altogether and when the inner desire asserts itself again he finds himself precisely as helpless as before.

Now, his certain method of escape from this