body and the brain-a far easier way than the cessation of thinking-is by change of thought. A man who thinks strenuously and persistently along one line should have a second line of thought, as different as possible from the first, to which he can turn his mind for refreshment. The extraordinary freshness and youthfulness of thought which characterised William Ewart Gladstone in his old age was largely the result of the subsidiary intellectual activities of his life. His strongest and most persistent thought went to politics, but his studies in theology and in Greek filled many a leisure hour. Truly he was but an indifferent theologian, and what he was as a Greek scholar I am not competent to say; but though the world cannot be said to be much the richer for his theological pronouncements, his own brain was kept fresh and receptive by these and his Grecian studies. Charles Darwin, on the other hand, lamented in his old age that he had allowed those of his faculties to atrophy by disuse, that would have been concerned with subjects outside his own specialised work. Literature and art for him had no attraction, and he keenly felt the limitations he had imposed on himself by his over-absorption in one line of study. A man needs change of exercise in thought as well as in body, else he may suffer from mental cramp as do some from writer's cramp. Especially, perhaps, is it important for men engaged in absorbing worldly pursuits, that they should take up a subject which engages faculties of the mind not evolved in business activities, related to art, science, or literature, in which they may find mental recreation and polish. Above all, the young should adopt some such pursuit, ere yet their fresh and active brains grow jaded and weary, and in age they will then find within themselves resources which will enrich and brighten their declining days. The form will preserve its elasticity for a much longer period of time when it is thus given rest by change of occupation. THE SECRET OF PEACE OF MIND. Much of that which we have already studied tells us something of the way in which peace of mind may be ensured. But its fundamental necessity is the clear recognition and realisation of our place in the universe. We are part of one great Life, which knows no failure, no loss of effort or strength, which " mightily and sweetly ordering all things" bears the worlds onwards to their goal. The notion that our little life is a separate independent unit, fighting for its own hand against countless separate independent units, is a delusion of the most tormenting kind. So long as we thus see the world and life, peace broods far off on an inaccessible pinnacle. When we feel and know that all selves are one, then peace of mind is ours without any fear of loss. All our troubles arise from thinking of ourselves as separated units, and then revolving on our own mental axes, thinking only of our separate interests, our separate aims, our separate joys and sorrows. Some do this as regards the lower things of life, and they are the most dissatisfied of all, ever restlessly snatching at the general stock of material goods, and piling up useless treasures. Others seek ever their own separate progress in the higher life, good earnest people, but ever discontented and anxious. They are ever contemplating and analysing themselves: "Am I getting on? do I know more than I did last year?" and so on, fretting for continual assurances of progress, their thoughts centred on their own inner gain. Peace is not to be found in the continual seeking for the gratification of the separated self, even though the gratification be of the higher kind. It is found in renouncing the separated self, in resting on the Self that is One, the Self that is manifesting at every stage of evolution, and in our stage as much as in every other, and is content in all. Desire for spiritual progress is of great value so long as the lower desires entangle and fetter the aspirant; he gains strength to free himself from them by the passionate longing for spiritual growth; but it does not, it cannot, give happiness, which is only found when the separate self is cast away and the great Self is recognised as that for the sake of which we are living in the world. Even in ordinary life the unselfish people are the happiest those who work to make others happy, and who forget themselves. The dissatisfied people are those who are ever seeking happiness for themselves. We are the Self, and therefore the joys and the sorrows of others are ours as much as theirs, and in proportion as we feel this, and learn to live so that the whole world shares the life that flows through us, do our minds learn the Secret of Peace. "He attaineth Peace, into whom all desires flow as rivers flow into the ocean, which is filled with water but remaineth unmoved-not he who desireth desire." * The more we desire, the more the |
