Chapter 15

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 wordly 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.

Before a man 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 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.

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 tha 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.”

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

1. Control

2. Purification

3. Relinquishment

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 degarding 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 exaction 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 center 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 center 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.

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.

It is in the purification of his lower nature that a man becomes strong and godlike, 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 ensure.

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 extent 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.

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.

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 and intelligent and unchangeable 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.

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.

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.