Then you must give up wishing, for you cannot both wish and will. The two things are utterly incompatible. I have already explained this by reference to the will to pick up or not pick up a pen. It should be understood that indulgence in wishing is not only a waste of time, but also an invitation to harmful emotions. It is like slouching along the road instead of walking erect.

The only proper attitude of the positive soul towards things, events and people is to accept them for what they are — not wishing them to be different — and then decide what to do about the matter. I am not confusing wanting with wishing. As a result of calm judgment and not of mere wish you can want to have something or to do some act. Even when you have said, “I want this”, again you ask, “Do I?” And the wanting that comes out of this thoughtful intuitive poise will be a clear strong feeling, usable for polarization of a mood. [Lest there be any misunderstanding let me make it perfectly clear that wanting includes what are called little things. “I like to wear silk next to my skin”, says someone. “Do you want it?” I ask. “Do I? - Yes, I do,” is the reply. “Good, then, if it harmonizes with your general purpose”. It is not a little thing - there are none. That silk is touching your very soul, and to its depths, beyond the depth of which you are so far aware. Quality, not quantity or size, concerns the soul or self.]

This matter of calm judgment is important, so I will introduce it with a statement, illustrate it with a diagram and elucidate it with a question.

1-The statement. Impressions from the outside (through hearing, touch, sight, taste, smell or telepathy) strike upon us, and we react to them after they have penetrated into us to a certain depth. These processes are called afferent and efferent by some psychologists. There is a point, however, where the afferent ceases and the efferent begins, and in that I am or you are.

2- The Diagram

A. represents an animal which reacts from emotional habit; B, the animal-man who does the same with the addition of memory, imagination and cunning; C, the man-man who considers what likes and dislikes to encourage, in accord with “natural law”; D, the god-man, or philosopher, who feels for others, and reacts from the depth of intelligent love, or intelligence in service to love. For those who do not immediately see this as a natural and necessary fact, I will merely quote Emerson’s statement, to be reflected upon: “I see that when souls reach a certain clearness of perfection, they accept a knowledge and motive above selfishness. A breath of Will blows eternally through the universe of souls in the direction of the Right and Necessary.

It is the air which all intellects inhale and exhale, and it is the wind which blows the world into order and orbit.” This contains something of a still deeper depth, of which the god-man will become aware in due course — a spiritual intuition of the purpose of our being in the present moment, as though the future tree were talking to the seed or at least the seedling. Enough said. I hope we shall all experience this before too long.

I must prevent a possible error by pointing out that we are not to become dedicated men, without likes and dislikes. We have flesh and blood and a heritage of emotions and ideas; but impressions from all these will be carried inwards on the afferent stream and dealt with according to their true worth as seen in the depths, and brought out again in full strength, but purified.

(3) The question. In which depth will you establish your mood? I beg you to think again and again about this, and to explore and re-explore those depths until they become familiar ground. Give yourself leisure for thought.

Be brave, then, and face the world with clear thoughts, intelligent love, and enlightened will.

There will be a new policy in your life. Consider it practically. What will it mean to you when you rise in the morning, when you eat, when you lie down to sleep? What when you meet your companions, your friends, your so-called enemies? What when you lose your appointment or money or meet with an accident, or fall ill, and your family suffers? Sit down, and think over the disagreeable things that might happen within the next week, and see in each case what it would mean to you. You would not wish them to be otherwise; you would say to each of them: “What are you for; what use can I make of you?” You would not sink down weeping; nor rise up in thoughtless battling.

There is not hoping in this mood — but there is certainty, inherent steadiness of power. There is no expectation, but there is knowledge. There is no fear, but confidence in the true law of life within you and in all things. Every morning for a week, before you begin the day, spend five minutes in thinking over this strong outlook upon life. Every night before you go to rest, spend a few minutes in glancing back to see how you have maintained your spiritual dignity during the past day. Do not ask yourself especially: “In what have I erred?” but: “In what have I succeeded?” Each day will tell its tale of achievement. Do not wish, nor regret, nor hope. But when you are about to go to sleep, whisper gently: “I will”. And when you wake whisper gently: “I will”.

general purpose, impressions, indulgence, judgment, misunderstanding, perfectly clear, poise, polarization, proper attitude, strong feeling, telepathy, waste of time