Self-Discipline

A man does not live until he begins to discipline himself; he merely exists. Like an animal he gratifies his desires and pursues his inclinations just where they may lead him. He is happy as a beast is happy, because he is not conscious of what he is depriving himself; he suffers as the beast suffers, because he does not know the way out of suffering. He does not intelligently reflect upon life, and lives in a series of sensations, longings, and confused memories which are unrelated to any central idea or principle. A man whose inner life is so ungoverned and chaotic must necessarily manifest this confusion in the visible conditions of his outer life in the world; and though for a time, running with the stream of his desires, he may draw to himself a more or less large share of the outer necessities and comforts of life, he never achieves any real success nor accomplishes any real good, and sooner or later worldly failure and disaster are inevitable, as the direct result of the inward failure to properly adjust and regulate those mental forces which make the outer life.

A man does not live until he begins to discipline himself. He merely exists. Like an animal, he satisfies his desires and follows his inclinations wherever they lead him. He is happy as an animal is happy, because he does not know what he is missing. He suffers as an animal suffers, because he does not know how to escape suffering. He does not think carefully about life. Instead, he lives through a series of sensations, longings, and confused memories, none guided by a central idea or principle. A man whose inner life is so uncontrolled and chaotic must show that confusion in the visible conditions of his outer life. For a time, he may follow the current of his desires and gain a more or less large share of life's material necessities and comforts. Yet he never achieves any real success or does any real good. Sooner or later, worldly failure and disaster are inevitable. They are the direct result of his inner failure to properly adjust and control the mental forces that shape his outer life.

Before a man can accomplish anything of an enduring nature in the world he must first of all acquire some measure of success in the management of his own mind. This is as mathematical a truism as that two and two are four, for "out of the heart are the issues of life." If a man cannot govern the forces within himself, he cannot long hold a firm hand upon the outer activities which form his visible life. On the other hand, as a man succeeds in governing himself he rises to higher and higher levels of power and usefulness and success in the world.

Before a man can accomplish anything lasting in the world, he must first learn to manage his own mind to some degree. This is as certain as two plus two equals four, because "out of the heart are the issues of life." If a man cannot control the forces within himself, he cannot maintain control of his outward activities for long. These activities make up his visible life. On the other hand, as a man learns to govern himself, he achieves greater power, usefulness, and success in the world.

The only difference between the life of the beast and that of the undisciplined man is that the man has a wider variety of desires, and experiences a greater intensity of suffering. It may be said of such a man that he is dead, being truly dead to self-control, chastity, fortitude, and all the nobler qualities which constitute life. In the consciousness of such a man the crucified Christ lies entombed, awaiting that resurrection which shall revivify the mortal sufferer, and wake him up to a knowledge of the realities of his existence.

The only difference between the life of a beast and that of an undisciplined man is that the man has more varied desires and suffers more intensely. Such a man may be said to be dead. He is truly dead to self-control, chastity, courage, and all the nobler qualities that make up life. In his consciousness, the crucified Christ lies buried, awaiting resurrection. That resurrection will bring the mortal sufferer back to life and awaken him to the realities of his existence.

With the practice of self-discipline a man begins to live, for he then commences to rise above the inward confusion and to adjust his conduct to a steadfast centre within himself. He ceases to follow where inclination leads him, reins in the steed of his desires, and lives in accordance with the dictates of reason and wisdom. Hitherto his life has been without purpose or meaning, but now he begins to consciously mould his own destiny; he is "clothed and in his right mind."

When a man practices self-discipline, he begins to live. He starts to rise above his inner confusion and guide his actions by a steady center within himself. He no longer follows every impulse. He reins in the horse of his desires and lives according to reason and wisdom. Until now, his life has had no purpose or meaning. But now he begins to shape his own destiny consciously. He is "clothed and in his right mind."

In the process of self-discipline there are three stages, namely:

There are three stages in self-discipline:

1. Control. 2. Purification. 3. Relinquishment.

1. Control. 2. Purification. 3. Letting go.

A man begins to discipline himself by controlling those passions which have hitherto controlled him; he resists temptation, and guards himself against all those tendencies to selfish gratifications which are so easy and natural, and which have formerly dominated him. He brings his appetite into subjection, and begins to eat as a reasonable and responsible being, practising moderation and thoughtfulness in the selection of his food, with the object of making his body a pure instrument through which he may live and act as becomes a man, and no longer degrading that body by pandering to gustatory pleasure. He puts a check upon his tongue, his temper, and, in fact, his every animal desire and tendency, and this he does by referring all his acts to a fixed centre within himself. It is a process of living from within outward, instead of, as formerly, from without inward. He conceives of an ideal, and, enshrining that ideal in the sacred recesses of his heart, he regulates his conduct in accordance with its exactions and demands.

A man begins to discipline himself by controlling the passions that once controlled him. He resists temptation and guards against every tendency to seek selfish pleasure. These tendencies are easy and natural, and they once dominated him. He brings his appetite under control and begins to eat like a reasonable and responsible person. He chooses his food thoughtfully and eats in moderation. His aim is to make his body a pure instrument through which he can live and act as a man should. He no longer degrades his body by indulging his taste for pleasure. He restrains his tongue, his temper, and every animal desire and tendency. He does this by judging all his actions against a fixed center within himself. He lives from the inside out, instead of from the outside in, as he once did. He forms an ideal and holds it sacred in the depths of his heart. He then governs his conduct according to what that ideal requires and demands.

There is a philosophical hypothesis that at the heart of every atom and every aggregation of atoms in the universe there is a motionless centre which is the sustaining source of all the universal activities. Be this as it may, there is certainly in the heart of every man and woman a selfless centre without which the outer man could not be, and the ignoring of which leads to suffering and confusion. This selfless centre which takes the form, in the mind, of an ideal of unselfishness and spotless purity, the attainment of which is desirable, is man's eternal refuge from the storms of passion and all the conflicting elements of his lower nature. It is the Rock of Ages, the Christ within, the divine and immortal in all men.

There is a philosophical theory about every atom and every group of atoms in the universe. It holds that each has a motionless centre that sustains all activity in the universe. Whether or not this is true, there is certainly a selfless centre in the heart of every man and woman. Without it, the outer person could not exist. Ignoring it leads to suffering and confusion. In the mind, this selfless centre takes the form of an ideal of unselfishness and perfect purity, which is desirable to attain. It is an eternal refuge from the storms of passion and all the conflicting elements of our lower nature. It is the Rock of Ages, the Christ within, the divine and immortal in all people.

As a man practises self-control he approximates more and more to this inward reality, and is less and less swayed by passion and grief, pleasure and pain, and lives a steadfast and virtuous life, manifesting manly strength and fortitude. The restraining of the passions, however, is merely the initial stage in self-discipline, and is immediately followed by the process of Purification. By this a man so purifies himself as to take passion out of the heart and mind altogether; not merely restraining it when it rises within him, but preventing it from rising altogether. By merely restraining his passions a man can never arrive at peace, can never actualise his ideal; he must purify those passions.

As a man practices self-control, he draws closer and closer to this inner reality. He is less and less swayed by passion and grief, pleasure and pain. He lives a steady, virtuous life, showing manly strength and courage. But controlling the passions is only the first stage of self-discipline. It is immediately followed by Purification. Through purification, a man removes passion from his heart and mind altogether. He does not merely control passion when it arises within him. He prevents it from arising at all. By merely controlling his passions, a man can never find peace or make his ideal a reality. He must purify those passions.

It is in the purification of his lower nature that a man becomes strong and god-like, standing firmly upon the ideal centre within, and rendering all temptations powerless and ineffectual. This purification is effected by thoughtful care, earnest meditation, and holy aspiration; and as success is achieved confusion of mind and life pass away, and calmness of mind and spiritualized conduct ensue.

By purifying his lower nature, a man becomes strong and godlike. He stands firmly on the ideal center within himself, making all temptations powerless and ineffective. He achieves this purification through thoughtful care, sincere meditation, and holy aspiration. As he succeeds, confusion in his mind and life fades away. His mind becomes calm, and his conduct becomes spiritual.

True strength and power and usefulness are born of self-purification, for the lower animal forces are not lost, but are transmuted into intellectual and spiritual energy. The pure life (pure in thought and deed) is a life of conservation of energy; the impure life (even should the impurity not extend beyond thought) is a life of dissipation of energy. The pure man is more capable, and therefore more fit to succeed in his plans and to accomplish his purposes than the impure. Where the impure man fails, the pure man will step in and be victorious, because he directs his energies with a calmer mind and a greater definiteness and strength of purpose.

True strength, power, and usefulness come from purifying yourself. The lower animal forces are not lost but transformed into intellectual and spiritual energy. A pure life, pure in thought and action, conserves energy. An impure life wastes energy, even if the impurity goes no further than thought. A pure man is more capable than an impure man. He is therefore better able to succeed in his plans and achieve his purposes. Where an impure man fails, a pure man will step in and succeed. He directs his energy with a calmer mind and a clearer, stronger sense of purpose.

With the growth in purity, all the elements which constitute a strong and virtuous manhood are developed in an increasing degree of power, and as a man brings his lower nature into subjection, and makes his passions do his bidding, just so much will he mould the outer circumstances of his life, and influence others for good.

As a man grows in purity, all the qualities that make him strong and virtuous grow stronger. As he gains control over his lower nature and masters his passions, he gains a corresponding power to shape his circumstances and influence others for good.

The third stage of self-discipline, that of Relinquishment, is a process of letting the lower desires and all impure and unworthy thoughts drop out of the mind, and also refusing to give them any admittance, leaving them to perish. As a man grows purer, he perceives that all evil is powerless, unless it receives his encouragement, and so he ignores it, and lets it pass out of his life. It is by pursuing this aspect of self-discipline that a man enters into and realises the divine life, and manifests those qualities which are distinctly divine, such as wisdom, patience, non-resistance, compassion, and love. It is here, also, where a man becomes consciously immortal, rising above all the fluctuations and uncertainties of life, and living in an intelligent and unchangeable peace.

The third stage of self-discipline, Relinquishment, is the process of letting lower desires and all impure and unworthy thoughts leave the mind. It also means refusing to admit them, leaving them to die. As a person grows purer, they see that all evil is powerless unless they encourage it. So they ignore evil and let it pass out of their life. Through this aspect of self-discipline, a person enters and realizes the divine life. They also show distinctly divine qualities, such as wisdom, patience, non-resistance, compassion, and love. At this stage, a person also becomes consciously immortal. They rise above all the changes and uncertainties of life and live in an intelligent and unchanging peace.

By self-discipline a man attains to every degree of virtue and holiness, and finally becomes a purified son of God, realising his oneness with the central heart of all things.

Through self-discipline, a man reaches every degree of virtue and holiness. Finally, he becomes a purified son of God, realizing he is one with the central heart of all things.

Without self-discipline a man drifts lower and lower, approximating more and more nearly to the beast, until at last he grovels, a lost creature, in the mire of his own befoulment. By self-discipline a man rises higher and higher, approximating more and more nearly to the divine, until at last he stands erect in his divine dignity, a saved soul, glorified by the radiance of his purity. Let a man discipline himself, and he will live; let a man cease to discipline himself, and he will perish. As a tree grows in beauty, health, and fruitfulness by being carefully pruned and tended, so a man grows in grace and beauty of life by cutting away all the branches of evil from his mind, and as he tends and develops the good by constant and unfailing effort.

Without self-discipline, a man sinks lower and lower, becoming more and more like a beast. At last, he grovels in the filth of his own making, a lost creature. Through self-discipline, a man rises higher and higher, becoming more and more like the divine. At last, he stands upright in his divine dignity, a saved soul, glorified by the radiance of his purity. If a man disciplines himself, he will live. If he stops disciplining himself, he will perish. A tree grows beautiful, healthy, and fruitful when it is carefully pruned and tended. In the same way, a man grows in grace and beauty of life by cutting every branch of evil from his mind. He also grows by tending and developing the good through constant, steady effort.

As a man by practice acquires proficiency in his craft, so the earnest man acquires proficiency in goodness and wisdom. Men shrink from self-discipline because in its early stages it is painful and repellent, and the yielding to desire is, at first, sweet and inviting; but the end of desire is darkness and unrest, whereas the fruits of discipline are immortality and peace.

Just as a man becomes skilled at his craft through practice, an earnest man becomes skilled in goodness and wisdom. Men avoid self-discipline because it is painful and unpleasant at first. Giving in to desire, on the other hand, is sweet and inviting at first. But desire leads to darkness and unrest, while discipline brings immortality and peace.