Human life consists in three great drives: urges, desires, and lures. Strong character, commanding personality, is only acquired by converting the natural urge of life into the social art of living, by transforming present desires into those higher longings which are capable of lasting attainment, while the commonplace lure of existence must be transferred from one’s conventional and established ideas to the higher realms of unexplored ideas and undiscovered ideals.
The more complex civilization becomes, the more difficult will become the art of living. The more rapid the changes in social usage, the more complicated will become the task of character development. Every ten generations humankind must learn anew the art of living if progress is to continue. And if humans become so ingenious that they more rapidly add to the complexities of society, the art of living will need to be remastered in less time, perhaps every single generation. If the evolution of the art of living fails to keep pace with the technique of existence, humanity will quickly revert to the simple urge of living -the attainment of the satisfaction of present desires. Thus, will humanity remain immature; society will fail in growing up to full maturity.
Social maturity is equivalent to the degree to which human beings are willing to surrender the gratification of mere transient and present desires for the entertainment of those superior longings the striving for whose attainment affords the more abundant satisfactions of progressive advancement toward permanent goals. But the true badge of social maturity is the willingness of a people to surrender the right to live peaceably and contentedly under the ease-promoting standards of the lure of established beliefs and conventional ideas for the disquieting and energy-requiring lure of the pursuit of the unexplored possibilities of the attainment of undiscovered goals of idealistic spiritual realities.
Animals respond nobly to the urge of life, but only humans can attain the art of living, albeit the majority of humankind only experience the animal urge to live. Animals know only this blind and instinctive urge; humans are capable of transcending this urge to natural function. Humans may elect to live upon the high plane of intelligent art, even that of celestial joy and spiritual ecstasy. Animals make no inquiry into the purposes of life; therefore, they never worry, neither do they commit suicide. Suicide among humans testifies that such beings have emerged from the purely animal stage of existence, and to the further fact that the exploratory efforts of such human beings have failed to attain the artistic levels of mortal experience.
Animals know not the meaning of life; humans not only possess capacity for the recognition of values and the comprehension of meanings, but we also are conscious of meaning of meanings-we are self-conscious of insight.
When humans dare to forsake a life of natural craving for one of adventurous art and uncertain logic, they must expect to suffer the consequent hazards of emotional casualties – conflicts, unhappiness, and uncertainties – at least until the time of their attainment of some degree of intellectual and emotional maturity. Discouragement, worry, and indolence are positive evidence of moral immaturity. Human society is confronted with two problems: attainment of the maturity of the individual and attainment of the maturity of the race. The mature human being soon begins to look upon all other mortals with feelings of tenderness and with emotions of tolerance. Mature folks view immature folks with the love and consideration that parents bear their children.
Successful living is nothing more or less than the art of the mastery of dependable techniques for solving common problems. The first step in the solution of any problem is to locate the difficulty, to isolate the problem, and frankly to recognize its nature and gravity. The great mistake is that, when life problems excite our profound fears, we refuse to recognize them. Likewise, when the acknowledgment of our difficulties entails the reduction of our long- cherished conceit, the admission of envy, or the abandonment of deep-seated prejudices, the average person prefers to cling to the old illusions of safety and to the long-cherished false feelings of security. Only a brave person is willing honestly to admit, and fearlessly to face, what a sincere and logical mind discovers.
The wise and effective solution of any problem demands that the mind shall be free from bias, passion, and all other purely personal prejudices which might interfere with the disinterested survey of the actual factors that go to make up the problem and presenting itself for solution. The solution of life problems requires courage and sincerity. Only honest and brave individuals are able to follow valiantly through the perplexing confusing maze of living to where the logic of a fearless mind may lead. And this emancipation of the mind and soul can never be effected without the driving power of an intelligent enthusiasm which borders on religious zeal. It requires the lure of a great ideal to drive human beings on in the pursuit of a goal which is beset with difficult material problems and manifold intellectual hazards.
Even though we are effectively armed to meet the difficult situations of life, you can hardly expect success unless you are equipped with that wisdom of mind and charm of personality which enable you to win the hearty support and co-operation of your fellow human beings. You cannot hope for a large measure of success in either secular or religious work unless you can learn how to persuade your fellows, to prevail with human beings. You simply must have tact and tolerance.
But the greatest of all methods of problem solving is the isolation of worshipful meditation. In this habit is to be found the technique, not only of gathering strength and wisdom for the ordinary conflicts of living, but also of appropriating the energy for the solution of the higher problems of a moral and spiritual nature. But even correct methods of solving problems will not compensate for inherent defects of personality or atone for the absence of the hunger and thirst for true righteousness.
This best method is the custom of going apart by one’s self to engage in these seasons of solitary survey of the problems of living; to seek for new stores of wisdom and energy for meeting the manifold demands of social service; to quicken and deepen the supreme purpose of living by actually subjecting the total personality to the consciousness of contacting with divinity; to grasp for possession of new and better methods of adjusting oneself to the ever-changing situations of living existence; to effect those vital reconstructions and readjustments of one’s personal attitudes which are so essential to enhanced insight into everything worthwhile and real; and to do all of this with an eye single to the glory of God – to breathe in sincerity the prayer, “Not my will, but yours, be done.”
This worshipful practice brings that relaxation which renews the mind; that illumination which inspires the soul; that courage which enables one bravely to face one’s problems; that self-understanding which obliterates debilitating fear; and that consciousness of union with divinity which equips us with the assurance that enables us to dare to be Godlike. The relaxation of worship, or spiritual communion with God, our Father, relieves tension, removes conflicts, and mightily augments the total resources of the personality.
Prejudice blinds the soul to the recognition of truth, and prejudice can be removed only by the sincere devotion of the soul to the adoration of a cause that is all-embracing and all-inclusive of one’s fellow human beings. Prejudice is inseparably linked to selfishness. Prejudice can be eliminated only by the abandonment of self-seeking arid by substituting therefor the quest of the satisfaction of the service of a cause that is not only greater than self, but one that is even greater than all humanity – the search for God, the attainment of divinity. The evidence of maturity of personality consists in the transformation of human desire so that it constantly seeks for the realization of those values which are highest and most divinely real.
In a continually changing world, in the midst of an evolving social order, it is impossible to maintain settled and established goals of destiny. Stability of personality can be experienced only by those who have discovered and embraced the living God as the eternal goal of infinite attainment. And thus, to transfer one’s goal from time to eternity, from earth to Paradise, from the human to the divine, requires that you shall become regenerated, converted, be born again, that you shall become the re-created child of the divine spirit; that you shall gain entrance into the citizenhood as a citizen of the cosmic universe.
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