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soul. The soul, as it is called, is the Divine "I" of each man, woman, and child. When it is prominent there is a radiation of power from the mind and character. The mind that best causes the soul to shed abroad its power is the mind that is absorbed in the study of Principle.
The mathematician who studies mathematics for the sake of a seat in the university is not a successful mathematician, he is superficial and external. D'Alembert, the French mathematician, looked with great coldness on a young man who solved some abstract proposition with a view to a seat in the academy. "You will never secure it with that motive in mind," he said. The young man was not making mathematics his goal, but a seat of honor.
Shall the Science of Spirit be less jealous? It is to be studied for itself, not for its external performances, for in keeping your eye on external works you can see that the works are your goal, while the goal ought to be the Spirit itself. The Spirit being looked at will give us its substance. This is the meekness of Spirit, that while knowing it does no works, it kindly overshines the operations we call works.
The earliest teachings of Buddhism show that it is our part in life to stand aside and let the Spirit within fight for us. Yet we fight the battles of life as though we, ourselves, external as we seem, were fighting them. He who best stands aside for the soul to do his work, while yet he does all, is as though himself were doing all, and is most powerful in overcoming and outdoing natural defects and unkind destiny.
There are certain practical ways by which we are to read the Science of Mind. For instance, we do not fast in order to become spiritual, but often fast because we are spiritual. One does not speak true words in order to become spiritual, but because he is spiritual. If he were not already spiritual, it would be false to say, "I am Spirit." It is because I am Spirit that I
