What in reality is freedom?

At first thought it appears that there are so many variations or ideas of what freedom really is, that it would require many volumes to define all the various stages, variations, degrees and phases of freedom.

Correctly defined, the basis of all serfdom or enslavement - lack of freedom - is just ONE thing - FEAR; while freedom is fundamentally also only ONE THING - peace OF mind and conscience. Fear, the bond that holds most men in bondage to one thing or another, or to many things, has its basis in the self and hence the emancipation from the self becomes man's chief concern the moment he becomes conscious of the desirability of freedom, whether from the SELF or others. To gain freedom from the selfish self is neither more nor less than to gain the mastery over fear.

In fear are firmly rooted all the evils to which, or by which, man is held in bondage. The first effort is in the determination to overcome the thought of limitation; rooting out of the mentality the self-binding thoughts "I can't" and more especially "I dare not," and substitute therefore "I can," "I shall," and "I dare."

In the final accomplishment of this admittedly herculean task is found the key to all power; to individualization; spiritual attainment and final supremacy. In our efforts toward this end we should, aye, must, constantly keep before our mind's eye:

Learn to govern thyself, and you mayst rule thy mate, and finally the world."

This very old maxim indicates that in the government of the self is contained the secret of all power.

Beginning with the "fall" of man, mankind almost as a whole has been held in bondage by one fear or another and the idea of its limitations. Because of a vicious circle man has permitted himself to be enslaved by conditions, circumstances, environments, personalities, and, above all, and most of all, by his carnal or mortal self; all of these stifling the constructivities of the REAL man within.

Thus enslaved, man has refused to recognize the first great law toward freedom; TO BECOME THE MASTER ONE MUST FIRST SERVE. To be a free man must first learn to serve. Only by doing this will he be able to gain the full comprehension of the suties of the servant, AND WHAT IT IS TO BE A MASTER. By refusing to recognize this Law, many of those who prate most of their emancipation from bondage and consider themselves most free, are actually held on the heaviest bondage.

By no means would we indicate that man can at "once fell stroke" arise in anew sense of freedom and walk upright as a truly freed man. Man's emergences from a state of bondage to one without limitation must pass through the various stages of growth and development, just as the infant grows into childhood, and from childhood to maturity.

The creeping stage, filled with thoughts of groundless fears, must gradually give place to the ability of holding the body erect, which in due time leads to walking.

When man has long been accustomed to depend on the opinions and creeds of other, the sense of subjugation remains until, through trial after trial, he becomes conscious of his personal connection with the source of ALL. This is a relationship as actual in his own individual case as that of those to whom he formerly looked for guidance.

Naturally, time and again he attempts to sever all bonds connecting him to undesirable conditions, only to be overtaken by some grave doubt and thus again lapse into a temporary state of discouragement. For this reason we repeat the Law: "He who would be free must first serve in the various capacities to the Master."

However, with each attempt new strength is gained, until finally he is convinced that the stumbling block most in the way, is his own mental belief in his limitations.

From this sense of limitation, man cannot tear himself away suddenly. Nature's method in all things is by means of processes, all more or less slow, and certainly nearly always gradual. This requires not only time, but patience and painstaking effort as well. The more important the results anticipated, the more time, patience and painstaking efforts are necessary. Yet, if the seeker after the "truth that makes free" is faithful, there is NO CAUSE FOR discouragement. Ultimately success is assured TO EVERY ONE WHO REFUSES TO GIVE UP HIS EFFORTS.

Success is actually attracted to whoever refuses to give up his struggles to gain his freedom; who will continue in his pursuits even though there are numerous failures and the need of many new beginnings. To free oneself from the bondage of fear is the most difficult task the gods set before man. The fear thought admits of so many different forms and aspects that when one fear is overcome, another has already assumed its place.

The fear of another's opinion, of losing money, friends, home or position, the dread of criticism of others and condemnation by others are usually uppermost and most difficult to overcome.

These fears are directly personal; hold man in thraldom to others as well as to himself, and make of him a slave to circumstances and conditions from which he would, and could, otherwise shortly free himself.

No wiser saying is recorded, and none more applicable to mortal man's need than this: "The truth shall make you free."

This saying is not as complete as it would be if we added just one more word to it: "The truth APPLIED shall make you free." Knowledge without being applied to conditions, is inert to change them. What is truth in this respect: The truth that what man has done, man may do again if he is ready and willing to follow in the footsteps of those who succeeded in the things he desires to do. The great teacher, the Nazarene, stated this some what differently and more clearly:

"These and greater things than these shall ye also do, if..."

To this is to be added the precepts of another Law: Whatever work or mission we undertake, if we are to obtain the best results, MUST BE DONE IN THE RIGHT SPIRIT; WILLINGLY, GLADLY, WHOLEHEARTEDLY; not hesitatingly, reluctantly, grudgingly and under protest, otherwise neither moral nor spiritual benefit will be derived from it.

Another mighty and potent Law might well be added to this:

"Perfect love casteth out all fear." I John 4:18.

This could profitably be changed to: "The love of doing a thing makes it a pleasant duty and fear is forgotten." This Law directly informs us that when MAN HAS LEARNED TO LABOR IN LOVE HE HAS COME INTO THE KNOWLEDGE AND POWER ENABLING HIM TO BECOME THE MASTER. Here is another statement of the Law:

"Thou hast been faithful over [has willingly performed] a few things, I [the Law] will make thee ruler over many things." Matt 25:21.

For every difficulty, however great, there is some aspect of truth WISDOM AND A METHOD OF PROCEDURE especially applicable to the problem; and this truth APPLIED removes all sense of limitation. "Learn to know the Truth, i.e., the Law," master the method of procedure essential in the accomplishment of your desire and success is yours. Recognize love, i.e., to WORK WITH PLEASURE AND WILLINGNESS.

This is the key to all mastery and if used properly will positively assure success in your efforts. To become convinced of the power of love to cast out all fear is an important step toward freedom. We will not unduly shrink from the adverse opinions of others when the heart is fortified with love and real desire.

We will not be oversensitive of the criticism of others when we actually know what we want BECAUSE WE WILL RECOGNIZE THAT CRITICISM WILL POINT OUT OUR WEAKNESSES AND POSSIBLY EVEN THE MISTAKES WE MIGHT MAKE IN OUR HASTE TO SUCCEED. WE WILL PROFIT BY THE INSIGHT OF OTHERS EVEN THOUGH THIS IS IN THE GUISE OF CRITICISM AND INTENDED TO BELITTLE US AND OUR EFFORTS TO SUCCEED IN SOME SPECIAL DIRECTION. Beware of the praise of even your best friends, but welcome the criticism of even your enemies.

The recipe for attaining freedom through the power of love is based on the Law of Substitution. Love must be substituted for all destructive, negative emotions, such as hatred, jealousy, ill will, retaliation and resentment the degrading and destructive spirit of "getting even."

Man can never be free from slavery as long as he allows his Soul to be buried under mountains of jealousy, even though there may be justification for it; or the attitude of hate, even though there may be just cause for it; or the feeling of resentment, even though he may be grievously mistreated. These are all bonds fettering the Soul to the lower self and cannot right a wrong.

The moment man decides to become free in thought and deed and in strict accordance with the "truth that makes you free, he MUST eliminate all thoughts that tend toward weakness and substitute in their stead ideals of strength, love and selfmastery.

"The truth shall make you free." Again, what is this truth? It is the uncontradictable fact that nothing can harm us unless we permit it to do so. It is the truth that nothing is gained by hating another, or holding any form of illfeeling toward another, though such a one may have been, or continue to be, the cause of loss or pain and sorrow.

We know that everything which is really ours will be attracted to us if we persist in the correct attitude of mind and recognize that ill-will and grudges can never result in true benefit to ourselves or to others. Love and goodwill are the only ultimate good. Aspects of truth such as these, if accepted in the right spirit, will set one free from the bondage of fear and limitation, though each one must formulate a statement of truth especially adapted to his own particular need.

The Nazarene and other Initiates of old recognized this great Law when they formulated the statement concerning those who would bring them harm: "Father, forgive them for they know not what they do."

Buddha worded this somewhat differently, saying: "To know all is to forgive all." This is the attitude of mind that expresses mastery, superiority and supremacy over divers adverse conditions, and will assuredly attract to the individual all that really belongs to him, connecting him with the one and only source of power.

The consciousness of our own forgiving spirit makes it natural to take for granted that others too may be actuated by the spirit of forgiveness, or that, if they are not so now, they may in time learn the needed lesson. This very thought mollifies the sensitiveness of our nature toward the misunderstanding and misrepresentation of others.

We can readily overlook the caprices and the spasms of temper or anger in the child, knowing that in time it will outgrow these things. We comprehend that these displays of passion are due to ignorance, lack of experience and animal exuberance, being common to the stage of life through which the child is passing.

It is not so difficult to direct the same attitude of mind toward men and women of mature years, even those of whom we have reason to expect better things; for, after all, how many of us are little more than children older and of larger growth?

Certain traits may be noted by us in others which seem objectionable and we wonder why they do not overcome them; but are we certain that these same weaknesses are not strong within ourselves? Have we thoroughly examined ourselves; assuring ourselves that our antipathy is not due to the antagonism caused by sameness?

Those whom we presume to judge may have been giving their attention to faults and weaknesses which to them seem more grievous than the ones that annoy us. In the silence of their lives they may be victors in many a decisive battle of which we little dream.

Their struggles are not ours, but they may be just as decided and victory even more glorious. It therefore behooves us to seek within ourselves for our faults and shortcomings and to fight the winning battles that we so vaingloriously think others should wage within themselves.

Kindliness of thought and forgiveness toward others constitute only one form of freedom; it is an important one, leading us gradually and in an orderly process toward emancipation. The truth that stimulates and fosters love is the truth that sets us free. In the mind guided by a heart and filled with love, all the potencies of life are to be found. Therein is latent the "peace that passeth all understanding," and in such environments is found the state termed "heaven," the Kingdom which all men would like to enter but are unwilling to pay the necessary "entrance fee."

To win the battle against error is highly desirable, but is far from final. Freedom from one weakness, or victory in one struggle, merely offers greater ability to cope with others. One problem solved confers strength to attack the next and possibly a more difficult one.

To obtain a diploma in mathematics is not evidence that one has solved all the problems that the science affords. Rather it is indicative that, having mastered some problems, one is capable of finding the solution of others, and of developing strength whereby to gain the mastery of the future more perplexing ones.

Pleasure and zest in his subject ceases, if the mathematician is deprived of other and more abstruse and complicated formulas to unravel. The scientist takes pleasure in the unknown rather than the known; the hidden, the experimental, leads him on to deeper research and to keener investigations. The linguist takes delight not so much in his fund of acquired knowledge as in the opportunity of prying more deeply into the intricacies of root and stem.

These facts should give renewed courage and zest to the student of life's mysteries. In the art of selfmastery, the aspirant is often overwhelmed with discouragement when he realizes that the overcoming of one error, difficulty or weakness only opens to his views many others of which he was previously unconscious.

In the game of life, the lifting of one card discloses another to be played; but remember, there is every chance that it may also reveal the possibility of a fortunate play. Admittedly it is true, that the mastery of one difficulty exposes another to our view.

It is certain to also bring a practical method to overcome difficulties, and the knowledge gained in the effort will at least in part help to set us free. We are able to understand and appropriate knowledge only as we apply it to our individual needs. The finding of a weakness or a fault in our nature usually also reveals the means for its mastery and the development of a greater consciousness of reality.

We should imitate the mathematician, scientist, linguist and other students and investigators, and learn to love the SCIENCE OF SELFMASTERY, step by step, as a means to freedom, and take great pride in overcoming just for the pleasure of gaining a victory. It is indeed true, and fortunately so, that the removal of one difficulty will reveal to us others to be overcome. If there were no difficulties in the realm of selfmastery, lethargy, indifference and inertia would soon overpower us and become our most predominant characteristics.

This would soon so weaken us that the slightest misfortune would overwhelm us. Fortunately, in actual life, there is no dearth of "worlds to conquer." Even though we may have mastered some unpleasant conditions or attained success in some particular aspect and foolishly think we are at rest, an unwary step betrays some other weakness and the battle is on once more.

This should not and must not be a source of discouragement to the real aspirant who, if he has analyzed his experiences as he should, will know that with each trial comes the strength and the endurance to insure certain victory. This also brings a deeper humility and grace of character proportionate to the weakness mastered.

The "ups and downs" of life enable us to become conscious of the possibility of contacting with the one and only source of real power; the attainment of Soul Consciousness and Oneness with the Center of Light, Life and Love. Were it not for the clouds, shadows and storms of life that constantly try the Soul, we would be in danger of becoming so weak and inert as to lose the little already gained.

Faith in, and understanding of the truth, together with effort, is the key that will admit us into the storehouse of all power and give us the means to succeed. SUCCESS IN ANY ENDEAVOR IS POSSIBLE ONLY AS WE LEARN TO TRULY LOVE THE TASK IN WHICH WE ARE ENGAGED. This is the basis of all success; hence ultimate freedom. This is the truth that should be burned deep into the consciusness of every one seeking freedom. It is the ONLY means sanctioned by the Divine Law.

Manhood and reason should constantly urge us to make continuous use of this key; use it as an incentive to unremitting effort and labor for success. The alternations of "ups and downs, ins and outs," the recurrence of "tight places" in our undertakings, the temporary blocking of the way, the seeming unfortunate moves we make, the delay in the final consummation of our plans; all of these things are, according to the Law, necessary for real success, because they force us to plan every step and be most careful to adhere to Divine Law in all things.

Even in the achievement of wisely-planned and well-earned success there is great danger. To have overcome much, gained many victories; to have been successful in directing Divine power along channels of our own choice, these very achievements may cause us to forget the Law and the source and cause us to become vainglorious.

Marked victories and successes all too frequently lead a man to an exalted opinion of himself, and this, like pride, goes before a fall. However successful we may be, it is unwise to forget that we are merely an agent; that though within the self is the point of contact with the Infinite and the source of supply, the supply itself is not there. To forget this all too frequently replaces success with failure, strength with weakness, and a renewal of bondage in place of sustained freedom.

To become a Master one must first be willing to be a servant in all things over which we seek to attain mastership. The apprentice is the master mechanic in embryo. Welcome the opportunity to serve in order to learn the duties and gain the knowledge of the master. "Serve that you may be worthy of service" is as certainly necessary as it is to "sow that one may reap."

We can REAP ONLY ACCORDING TO THE SOWING. True, man, in his realm, may become a creator as certainly as the Infinite is a Creator in the Universal realm; but even so, man cannot create the primitive substance, nor the essences, with which he must work.

At best, he can do no more than mould, shape and fashion, and only to the degree that he has mastered his art by faithfully, dutifully and patiently serving as an apprentice. The moment man places himself, because of conceit or vanity upon a pedestal as the Creator, as "God," instead of as a Son of God, he is preparing for his "fall."

It is highly important to frequently call attention to the Nazarene's admonition: " When ye think ye stand, take heed lest ye fall." This is especially applicable in this connection. Instead of actually "standing," man has progressed no higher than the creeping stage. He moves so cautiously under the burden of fear, hatred and malice the THREE GREAT DESTROYERS jealousy, ill-will and the mental depressants, that when he does attain to any degree of proficiency and wisdom, he is all too prone to become arrogant and vainglorious and "ride" to a fall.

On the contrary, as he begins to "bethink himself," and as a result of his thinking, discovers his true state; recognizes his weaknesses; becomes acquainted with the Dicine Law, and puts forth real effort in humility to live in harmony with the Law, he will begin to rise up from his fallen state. Love and graciousness will gradually, perhaps slowly and painstakingly, be substituted for the destructive desires and carnal passions. He will be able to stand in an upright position as "all true men should" and walk as Manly men should. There is danger still, because much after the child that has just learned to walk, many weaknesses remain, and these may lead him to a fall.

Freedom in one direction attracts toward error in another. Understanding of Divine principles, recognition of many aspects of truth, application of these to needs, and intelligent use of creative power such achievements lead to emancipation and to a conscious relationship with Divine power. They also influence toward subtle and dangerous bypaths; hence the admonition by the great Master: "When you stand, take heed lest ye fall."

Each step in the direction of freedom admits of a misconception of what privileges this implies. The sense of personal greatness, of personal power, must give place to a realization of the all power, the Universal greatness, the One source, from which the individual is permitted to draw according to his requirements. Power and influence are safe only in the hands of those who do not crave it.

By identifying our love with the Infinite Love, we see that godhood in man is a part of the Universal Whole. For this godhood in man, no Master has yet found a more sublime or godly appellation than "Father." The recognition of this "Father" is assurance that Divine power is safe in our keeping.

Mankind generally, in the present commercial and pleasuremad age, lives largely in the idea of profit. The question of first importance in respect to any proposition is: Does it pay? The query in itself is not to be thought of as ignoble.

When properly considered, it is, indeed, highly praiseworthy. The law of freedom may even be approached with a like question, and is found to admit of careful analysis. Ask yourself: Does it ever pay to give way to feelings of ill-will, hatred, jealousy or resentment?

A candid consideration forces us to admit that it does not; that, on the contrary, it results in positive harm in every instance. Through grudges and the spirit of retaliation we create, by the laws of vibration, conditions which will attract and return, bringing with them the identical things we do not desire.

"Does it pay? A thought, a desire or act pays only when there is no loss either directly or indirectly, now or in the future. Feelings of hatred and ill-will bring a direct and immediate loss. Moreover, there is also an indirect loss, since harmful reactionary effects must be met.

On the contrary, feelings of goodwill, love and consideration for the welfare of others bring a double profit; immediate vibrations of wholesomeness and stimulation to body, mind and Soul; also the return waves from such thoughts, which are refreshing and encouraging.

The fact that the constructive attitude of mind is a paying proposition in every respect does not, however, lead to the conclusion that the man who is determined to live the correct life is exempt from sorrow, loss and suffering. As long as man is domiciled in the world of cause and effect, there will be occasion for these unsought conditions; but sorrow will appear in a different form from what it did formerly.

Such a man knows in his heart that he is trying to do his best; that he no longer bears any ill-will to any creature; consequently, he feels that he is not consciously at fault. The assurance of his own attitude toward all mankind enables him to rightly accept loss or misfortune. He comprehends that whatever comes to him is for some good purpose, though it may not be apparent at that particular moment. He has learned that the happening which man usually regards as unfortunate often proves to be a great blessing; or, at least, is preventive of something which might have brought serious loss or great sorrow upon him.

The self, steeped in some great loss or sorrow, is unable to see clearly and is all too apt to give a seemingly adverse condition a meaning not sanctioned by the facts. When the dark "clouds" have finally passed, when the mind is able to see otherwise than as "through a glass darkly," we will become aware that the crises was misinterpreted, and what we considered a serious loss was in reality to our welfare.

When a seemingly adverse condition confronts us, it is wise to try to prevent it by every possible means within the Divine Law, but we should also look for the benefit to be derived from the experience. More than ninetenths of the misfortunes we expect and worry about never come to pass.

By far the greater number of what we consider at the moment as losses, or failures, prove to be blessings in disguise. We find that we have needlessly passed through Gehenna; hence it is always the height of wisdom to do the best we know how, and having done so, to trust in the Absolute Law; knowing that the Law cannot fail. The Law is operating even at moments when to our finite and beclouded minds it appears as though all that we prize is going to ruin.

At all times and under all circimstances it is both our duty and to our eternal welfare to make every possible effort to free the mind from all desires, passions and personal feelings which do not work toward good ends, and to establish in the heart, or our emotional nature, a graciousness, with kindly feeling and loving consideration for all creatures "here below" as the old songs suggest.

In this age of rapid disintegration to be followed by reconstruction, it is essential that we who seek the Light and have the desire to be guided by it, should return to our first trust, as does the babe to the breast of its mother, and to enthrone Love as king upon the throne in the heart. All things must be judged in the light of Love, irrespective of how unworthy they may appear. This thought the Nazarene had in mind when he admonished:

"Judge not that ye be not judged." Matt. 7:1.

If we see good in all, it is a righteous judgment, even though the good we see is the goodness within ourselves, then likewise will we be judged. Each thought bearing on judgment is creative of a vibration; if our judgment be erroneous, and the one judged in Love is not reached by these vibrations, they will return to us with increased power for good. That which we create by thought, desire or act is ours, and fortunate indeed are we if our thought creatures be born of love, kindness, graciousness and constructiveness.

Cast all fear from the heart by replacing it with love, good will and graciousness, but be not led into weakness. Be at all times "wise as the serpent, harmless as the dove." In such manner is Freedom won.
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