Full Chapter Physical Destiny

01 What Physical Destiny Includes

Physical destiny is everything that affects flesh and blood and nerves.

It includes the features, frame and fabric of the physical body, the skin, the outer organs of sense and of action, and the inner organs of the generative, respiratory, circulatory and digestive systems. It also includes all physical causes that affect the body agreeably or otherwise.

Physical circumstances that carry with them opportunity or the lack of it, environment of all kinds, food and the means of work or of leisure, are physical destiny. It includes, moreover, birth, family connections, health, money and the need of it, the span of life and manner of death of the body.

Group destiny affects those who are drawn together into families or held together by social, political or religious ties.

Men see the world, but not the causes that bring about what they see. Upon examination into the factors which make up the race, environment, features and habits of even a single man, it is wonderful how these factors were worked together as the exteriorizations of so many conflicting thoughts.

It is difficult to follow the thoughts which elementals as nature units had to build into these healthy, diseased or deformed bodies, and into the daily events amidst which people exist, as well as into the epochal facts that mark periods in their common history. Though the real causes producing these results will not be seen at once, what can be understood is the law of thought, as destiny, according to which they are produced.

The entire physical world is made up of exteriorized parts of human thoughts.

Not only the direct and intended results of human action, but the physical facts generally attributed to the gods of religions are exteriorized human thoughts.

Thoughts are produced by the thinking of the doer-in-the-body concerning objects of nature; and they are the cause of all physical acts, objects and events. These physical results are not always intended. Usually they are not, and would be avoided if that were in the power of the person who issued the producing thought.

Neither the creator of the thought nor any other being can stop the further exteriorizations of a thought once it has been exteriorized in part.

02 First Exteriorization

A thought is a being, conceived by thinking, with a purpose and a plan. It is like an invisible blueprint to be exteriorized as an act or an object.

The exteriorized action is physical destiny.

The first exteriorization is physical destiny and, as such, produces its results. Even the first exteriorization is the concretion of many thoughts, all having a similar aim and flowing from the same motive.

One does not murder or steal or commit any dishonest action without having thought of murder, or planned to steal or harbored dishonest thoughts. One who thinks upon murder, theft or lust will find a way to put his thoughts into deeds. If of too cowardly a nature to do this he will become the prey to others' thoughts, or to invisible inimical influences which may, even against his wish, possess him at some critical time and urge him to perform the kind of act which he thought of as desirable and revolved in his brain, yet was too timid to execute.

In the same way acts of goodness, courtesy, delicacy, service or gratitude do not come out of thin air, but are the form in which long continued thinking of the same kind is expressed. Over weakness and hesitation at the critical time one may be helped by thoughts of others and by friendly influences which seize him and decide him to do the kind of act which he had thought of as ideal.

03 Successive Exteriorizations

Physical destiny is, however, not only what results from that first act.

The physical destiny of that thought comprises all the successive exteriorizations which are projected out of it. These take place whenever its cycle has led it again to the radiant-solid plane, and whenever on that plane it intersects one or more thoughts, whether of the one who created it, or of other persons.

These precipitations are from thoughts; from them there is no permanent escape.

There must be exteriorizations until adjustment is made. Everything existing on the physical plane is an exteriorization of a thought which must be balanced through the one who issued the thought, in accordance with his responsibility, and at the conjunction of time, condition and place.

That, in each instance, is the decree of the law. The destiny and decree do not reach beyond the physical plane.

Some psychic results are inevitable, as joy or sorrow; mental results are uncertain because they depend on the mental attitude. Neither, however, is a physical result. But they are to be considered because physical conditions continue on account of them.

There are three purposes in the operation of the law of thought, and they cause exteriorizations of thoughts as physical acts, objects and events.

04 Three Purposes In Operation

The first purpose is to let the doer-in-the-body learn what thoughts are, their meaning and how the physical world is built by them; that it is responsible for its thoughts and will be rewarded and punished for them and that it can attain conscious immortality only by thinking.

The second purpose is payment. Therefore a doer pays and is paid in the equivalent of what physical actions and conditions it caused or permitted.

This does not mean that if a man beats a boy the boy will sometime beat the man, or if a wife nags a husband that the husband has formerly jarred the person
now his wife. It means that the man who put the stripes on the boy will himself suffer stripes, but not necessarily from that boy, and that the present husband has nagged someone, but not necessarily that same woman.

The third purpose is the adjustment between the desire of the doer and the exteriorization, the balancing of the thought.

The adjustment must be made by the doer understandingly; not necessarily with knowledge of the past, but with an understanding, for example, that a certain suffering is merited, and so must be borne willingly. This decision makes the adjustment, and that thought is then balanced.

Usually a man refuses to take that attitude. Thoughts are created and accumulated without an adjustment being made.

So these thoughts become the hard circumstances that envelop so many. In each of these thoughts the balancing factor causes exteriorization after exteriorization. Little is learned and few adjustments are made out of the multitude of accumulating thoughts.

The three purposes are interrelated. By paying and receiving payment a man learns about his thoughts and his duties. Without payment he does not usually learn.

In most cases he does not learn even by being made to pay repeatedly. He must continue to pay until he learns what he should do or not do in a particular case. Even after he has learned what is wrong he has not learned well enough to resist temptation; therefore the condition of the world is what it is. But there is a bright future ahead if people are willing to learn and to adjust.

05 Dependence On The Physical Plane

All worlds depend on the physical plane of the physical world of the sphere of earth for their development.

Progress of the matter in any sphere can be made only while the matter of that sphere is in the physical bodies of doers. There only is it under the influence of the Light of an Intelligence, and there only do all the worlds and spheres meet.

There matter circulates through the corresponding four zones of the physical atmosphere of the body. The circulation is kept up by the swing of the breath as it
comes and goes. The matter then circulates through the four systems of the fourfold body. The reason all matter can come together there is that there the physical planes of the four worlds interlock. By these circulations this body is built, maintained, made coarser or finer, kept in health or afflicted with disease, according to the thinking of the doer which inhabits it.

A thought is built into the body through nature units, elementals, which rush into the form which the thought assumes.

They build it out and precipitate it, as a handsome feature, a malformed part or a disease of the body; or they bring about actions and accidents as exteriorizations of the thought.

Beyond the physical plane the law of thought does not decree or compel results;

however, the results not directed or compelled by the law of thought, namely, the results on the doer which are produced by the physical events, are also means for teaching the doer. Life in a human body affords opportunities by which the doer is to be taught, trained and disciplined to be in union with his Triune Self.
The doer can become thus conscious only while living in a human body, never after the death of the body. Only while it is in its fleshly body is the doer in contact with all the worlds and spheres. The commingling of all the worlds and spheres is necessary as a condition under which a Triune Self can be raised to become conscious as an Intelligence.

The body is the result of the work of the doer during aeons. There are in human bodies doer portions of various degrees, on the descent and on the ascent. Both classes need physical bodies to work out their destiny. No two bodies are equal in any sense;

the doers in them are not equal in development, nor are their thoughts, which make the bodies. People who look at a human body cannot tell what is in it.

Position in life will not tell; a man of education may be rapidly descending, one who appears to be lowly may be advanced. In these physical bodies, however, all receive the destiny they have made for themselves, and through these crucibles passes the whole of nature in the human world of birth and death.

06 Outward Circumstances As Physical Destiny

Physical conditions begin with birth onto the physical plane. The sex, family,race, country and environment are determined by previous thoughts.

The parents of whom one is born may be his old friends or his bitter enemies. Whether birth be attended by rejoicing or regrets, the doer comes into its appropriate body and in it has to work out old antagonisms and assist and be assisted by old friends.

Birth of the body represents a budget of debit and credit accounts of thoughts.

The manner in which the budget will be dealt with depends upon the dweller in the body. Birth of a body to obscure parents in an out-of-the-way place, where the necessities of life are obtained with difficulty, birth in a notable family well stationed, birth under conditions of frugality and simplicity which from the start throw the doer on its own resources, or birth where the child has at first a life of ease and leisure, but later on in life meets with reverses of fortune which require the development of strength of character, all will provide opportunities necessary to carry on the work in the world which the dweller in the body has yet to perform.

Birth into galling, uncongenial surroundings, such as obscurity, squalor, depravity or oppression is the result of past oppression of others, or of callousness to their conditions; or it is due to laziness of body and slothfulness in thinking. Such a birth may be the result of a need to live under adverse conditions, by the overcoming of which alone strength of character may be attained.

As the infant grows through childhood and develops into youth, the manner of life, habits of body, breeding and education form the physical capital with which he begins the present life. He enters into business, politics, a profession, a trade or servitude, according to the tendencies of his past and according to the class or party spirit to which he had then adhered.

All of this physical circumstance is destiny, yet not any destiny arranged for him by some arbitrary, extraneous power or by force of outside circumstances, but offered to, or made easy or forced upon him by his past thoughts.

Out of the mass of factors which the past holds ready for demonstration, those only are used which admit of being assembled and worked out in harmony with the destiny of the millions of other doers in bodies at the same time.

One cannot change destiny already made; it is the field of action provided by one's thoughts. The future may be changed by submitting to the destiny already provided, by working out duties and changing one's thinking.

07 The Environment Of Birth

In all the varied conditions of life it is true that the environment in which one is born is due to those desires, ambitions and ideals for which he has worked in the past; or it is the result of that which he has forced upon others and which it is necessary for him to feel and understand; or it is the means for the beginning of a new line of effort to which his past actions have led.

Environment is one of the means by which physical conditions of life are brought about.

Environment is not a cause in itself, it is an effect, but as an effect it is often the origin of action and tendencies.

The human body, born into a certain environment, is there born because the environment furnishes the conditions through which the doer and body must work, and should learn. Environment controls animals; the human changes his environment according to his thinking and choosing. That may be limited, but every human has some choice and some power to engage in mental activities.

A physical life may be led in accordance with the tendencies due to birth and environment; in that case the man's development along those lines will go on and he will continue to be born in like environment. Or he may use up all the credit which birth and position have given him as the result of past works, and at the same time refuse to honor the claims of birth, position and race. In that case he will leave that sphere of activity.

The features and form of the body are true records of the thoughts which made them. Lines, curves and angles in their relation to one another, are like so many
written words which the thoughts and actions have formed. Each line is a letter, each feature a word, each organ a sentence, each part a chapter, and all make up a story of the past, fashioned by thinking and expressed in the human body. The lines and features are changed by and with one's efforts at thinking.

The kind of body which is born is the kind the doer has determined as a result of past thoughts.

08 Physical Heredity Is Destiny

Heredity is destiny.

Physical endowments, habits and traits, may seem to be clearly those of one's parents, especially in early youth.

Yet ultimately these physical peculiarities, habits of snuffling, whining, blinking, walking with hands in the pockets; or traits like a tendency to baldness, defective sight, gout, clubfoot or soft bones, are expressions of the thoughts of one's previous lives.

Inclinations may be modified or accentuated by the tendencies of the parents, and sometimes close association causes the features of two or more persons to resemble each other, yet all was regulated by one's own thinking.

What is called heredity of the body is only the medium through which the physical destiny is produced, the loom on which it is woven.

Parentage is selected because of the special properties inherent in the germs of the father and mother.

09 Healthy Or Sickly Bodies

Whether the new body is diseased or healthy depends among other things upon the abuse or care that was given to the past body.

If the body inherited is healthy, it means sobriety, frugality, work in the past; if sickly or diseased, it means that it is the result of gluttony, drunkenness, laziness or neglect.

A healthy or a diseased body is primarily and ultimately due to the antecedent use or abuse of the sex function. Another antecedent cause is the proper or improper use of food.

Disorders, if they exist when life is ended, are brought into the next physical life, at birth or later, and are what is called hereditary.

Such affections as soft bones, poor teeth, imperfect sight and cancerous growths, are due to the causes mentioned.

Blindness may result from many cumulative causes in former lives, like carelessness of one's own sight or destruction of another's. Former inordinate indulgence of sex may produce in this life paralysis of the optic nerve. Former misuse or abuse of the eye by overtaxing it or neglecting it may bring on blindness in the
present life. Blindness at birth may be caused by having inflicted upon others diseases of sex, or by having wilfully or carelessly deprived another of his sight.

He who is born deaf or dumb may be one who has wilfully listened to and acted upon lies told by others, or who has wronged others by spreading spiteful scandal, by lying or by bearing false witness. Dumbness may also have its cause in the abuse of sex. One of the reasons for blindness is that the sense of sight has its roots in the generative system, and the other senses are vitally connected with it.

The life of the physical body depends on the vitality and powers elaborated in the sex organs and distributed through the body. Eventually man will learn that it is necessary to check indulgence and waste in order to give power to the senses, and beauty, health and strength to the body.

Deformities, impairments and afflictions are often blessings in disguise. They may be checks which prevent one from doing things which he longs for or might do,
and which if done would prevent him from doing that work in the world which is his particular duty. They may interrupt a tendency which, if not stopped, would acquire such force as to lead him into idiocy, as in the case of a glutton or a rake. These checks are designed to give the doer an opportunity to reflect, to recuperate, to limit the tendency to self-indulgence and disregard of others' needs and rights.

So a doer is often saved from its destructive bent by an affliction which checks its ignorant belief in its own almightiness, and turns it onto the way of rectitude and honor.

10 Forms Of Grace And Beauty

Forms of grace and beauty are externalized thoughts.

As to beauty, two kinds may be distinguished. That a face or figure is beautiful does not necessarily signify that the thoughts are beautiful, they are often quite the reverse.

The beauty of many men and women in youth is the elemental beauty of nature, not the direct result of the presence of the Light of the Intelligence.

When the thinking has not opposed nature, the lines are well-rounded and graceful, and the features are even and well-adjusted, like particles which are grouped together in symmetrical regularity by sound. This is elemental beauty; it is the beauty of the daisy or the rose, of childhood and of youth.

From this elemental beauty is to be distinguished beauty issuing from strong,intelligent mental activities. This kind of beauty is seldom seen.

Between the two extremes, beauty of elemental innocence and that of serenity and of knowledge, are faces and forms of innumerable varieties.

When thinking is first practiced, the elemental beauty of face and figure may be lost. Then the lines become irregular, harder and more angular, and this continues during the process of training. But when the doer is at last beyond the control of the four senses and its thinking is done intelligently, the severe lines are again changed; they are softened and express the beauty of peace, derived from a cultured, balanced, strong and virtuous doer.

11 Limbs And Organs Instruments Of Power

The limbs and organs of the body are instruments for using great powers in the Universe. One may not misuse or leave unused the instrument of a universal power without paying the penalty; for each one has these organs in order that he may put them to physical use to further universal purposes, and become conscious of the connection between his body and the Universe.

When these organs are misused, or used to injure others, it is a more serious thing than at first appears. It is an interference with the plan of the Universe by turning the individual against the whole.

The hands are organs of executive power. One is deprived of the use of the hands as a result of not having used them when they should have been, or if they have served against the bodies or interests of others. Employing a hand to abuse another's body by breaking his limb, or by signing unjust orders, or employing the hand generally in acts of oppression, extortion and crooked dealing, may result in deprivation of the use of the hand for some time, or in its loss.

Loss of the use of a limb may result from any kind of "accident".

Immediate physical causes are not the real or ultimate, but only the apparent causes. In the case of one who loses a limb by the unhappy mistake of a surgeon or nurse, the immediate cause of the loss is said to be carelessness or accident; but the real cause is some past action or inaction of the maimed himself, which is exteriorized by means of the carelessness. It is in just payment that he is deprived of the use of his limb.

A surgeon and nurse too careless of or inattentive to their patients will themselves sometime suffer at the hands of others. The pain is for the purpose of
teaching how others have felt under like conditions; of preventing them from repeating similar actions and of making them value more the power which may be
used through the limb. If they do not learn from the loss, they will again suffer.

He who inflicts wilful injury upon others, who forces or inveigles others into plots or fights where physical suffering results, and who seems to benefit from the
wrong done them and to enjoy prestige and unjust gains, may live out his life unharmed, but the thought of the wrong is still with him; his thought is not fully exteriorized; from it he cannot escape.

12 Unjust Persecutions Errors Of Justice

He who is unjustly persecuted, convicted or imprisoned, is he who in a past life, or even in the present one, has, through malice, greed or indifference, caused others to be deprived unjustly of their liberty.

He suffers captivity and its horrors of diseases, of an enfeebled body, of vitiated morals, so that he may experience and sympathize with such sufferings and may avoid false accusation or causing others to be coerced and to lose their liberty and health.

Many are today the victims of errors of justice, who deserve this galling fate because of the wantonness with which they discharged their duties while they had power, sat in the judgment seat or refrained through indolence or selfishness from doing what they might have done to bring about fair judgment.

The wardens of prisons, of poorhouses and insane-asylums, the guardians of infants, in short all in whose charge are placed the life, health and fate of others, are held to the strictest account for their acts and omissions in the performance of their duty.

Neglect, rancor or venality in the discharge of one's duty, will draw him inevitably into the position of his victims, there to undergo the wrongs he has done or has
allowed to be done, to them. Escape for a day or for a life is not escape forever.

13 Special Case Of Physical Retribution

A special case of physical retribution is that of a congenital idiot.

His condition is the result of past actions in many lives in which there have been only physical indulgences of the appetites, actions which are all debits and no credits. The congenital idiot has no drawing account, all physical credits having been used up. He is likely to be the last appearance for an indefinite period of a portion of the doer in human form.

Before this last appearance the doer has lived many lives of depravity and decadence, in neglected districts of cities or in the country, among peons, cretins
and the backward dwellers on mountain sides. Finally comes the last appearance as a hopeless idiot.

The chief producing causes of this fate are sexual abuses, narcotics and drunkenness.

Such an anomaly as an idiot who has some one faculty abnormally developed, is the remnant of a man who has indulged the senses and the abnormalities of sex, but who has carried on the study of one particular subject, such as music or mathematics, and devoted himself to that.

Idiots, congenital or otherwise, become so by the withdrawal of the doer portion from the human, as a result of opportunities persistently neglected or misused.

With the doer portion goes the Light of the Intelligence.

The span of life of every human is already determined at the close of his previous life, but the period may be sometimes lengthened or shortened.

The length of the span was marked on the form of the breath-form at death, and that impresses the sign on the first cell with which the building of the new body begins. Accordingly a coil is developed in the astral body, by elementals. The coil will let a certain amount of life force pass, namely, enough for the span of the person's life.

14 Span Of Life Manner Of Death

The length of the span is predetermined so as to let the person do the work and pass through the events called for by his destiny.

Within the span he generates new thoughts, does or refuses to do the work, makes new destiny, and he puts off some minor events. In a general way the course of his life and the salient events, and the time within which he must finish, are laid out for him, but he has choice as to how he will act in details and with what mental attitude he will view these salient events.

The manner of death is physical destiny, and is already predetermined at the end of the preceding life.

There is one exception, suicide. The mere disposition to commit suicide is predetermined, but even in that case the man can choose whether or not he
will die by his own hand. He may have contemplated the act and refused to do it, but if he continues to think and plan about suicide, the predetermined tendency together with his continued thinking will be exteriorized in the act of self-murder.

By committing suicide one does not escape from the allotted span of life or from the sorrow, dread, pain or disgrace he feared to endure by living on.

Death by one's own hand is not like the ordinary case of dying. In the case of self-murder the doer remains with the breath-form in the radiant state of the physical plane, experiencing all it dreaded to meet in life, and does not go into the after-death states until after the allotted span of life ends.

In the next life on earth he will have the same inclination to commit suicide, but coupled with that will be a dread of it. In that life he is liable to be murdered.

In no case can he escape by suicide that which he feared to suffer. The conditions from which he sought escape will confront him again, because they are exteriorizations of his own thoughts.

The physical body is the fulcrum on which thoughts are balanced. It is without feeling, almost as dead in life as it is after death. Decay, impermanence and
corruption are almost synonymous with the human body. It is the sediment of all the worlds, their dregs and lees. The doer during its life on earth feels and desires through such a body, and after death it is confronted with what it has felt and desired through the body during life.

The activity and vigor, the breath and life of the body, are due to the presence of the doer. The involuntary functions of the body continue only as long
as the doer and its breath-form inhabit it. What seems to be a lasting body is a moving mass, constantly changing, always coming and going and held in visibility only while it is in passage through the shape of the astral body, according to the breath-form.

A human body, however, is the thing on which all is set, around which all turns, upon which all that the doer longs for and hopes to have or to be is centered. Though a human body has no permanence or existence in itself, by means of it the doer is put into touch with matter of the worlds and even of the spheres.

By means of such a body the doer takes form, learns what its feelings and desires are and how to refine them, and what the feelings of others are and how to feel with them. By means of this body the doer learns how to think.

15 Money

The subject of money and what has monetary value deserves special attention.

The possession and the lack of money create today the thousand and one conditions through which the ways of destiny lead. Independence, servitude, fatigue, checks on development, choice of associates, power, opportunity, duty, most of the innumerable predetermined aspects of life in the world, are related to money.

Everybody needs money. It is proper that everybody should have some. Indeed one of the tests of a good government is that all people under it should have the opportunity to earn enough for food, clothes and shelter. Beyond these needs some wants are justifiable according to the position a man holds in the world. If one has no wife or children, less is needed.

But the thoughts of man go beyond and demand not only what would be sufficient for their needs and reasonable wants. They want money for luxury and display, for power over others, and some want money for money's sake. However much they may have, they still want more.

Often money, after it has been acquired, has little value. It will not buy health, honor, self-respect; it cannot buy love nor life; nor independence, ease or knowledge.

True independence is what money should help to bring, and little money is enough for that.

Though independence varies with one's position and work in the world, little money is needed to establish it.

Cares, troubles and intrigues surround those who desire more than enough. Money does not enlarge the range of independence.

Happiness within and assurance without is what all men want, but life never gives them. The nearest approach is independence, however modest it be.

Money is one of the smallest requirements. The less one needs and the less he wants from the money god, the more independent that one is.

16 The Money God

The money god is a powerful earth spirit, created, kept alive and given his power, like other gods, by the worship of doer portions in human bodies.

Under this great earth god are little money gods, special deities for each of the worshippers. Each little money god, in the heart and on the hearth, is nourished by the worshipper, and stands for the great god. The individual gods pass the worship on to the composite great god.

This one, in turn, through the hierarchy, aids his worshippers in obtaining money and avoiding losses, in helping them into successful enterprises and lucrative positions, or in keeping them out of financial disasters.

But this god cannot give health, comfort oresteem; nor love, cheer or hope; nor can it give protection in the end, when destiny cannot be held back.

Often a worshipper having obtained the money worships other gods and uses the money to gratify other desires which his wealth permits. The money god is tolerant while he holds the first place in the heart, but if the new worship, such as that of voluptuousness, drunkenness, ambition interferes, he is a jealous god and revenges himself not only by the loss of money, but by the loss of the things that the money had bought.

17 Poverty Reversals

He who is born in poverty, who feels at home in poverty and makes no effort to overcome his poverty, is a feeble, indolent and ignorant person, who has done little in the past and so has little in the present.

He will be driven by hunger and want or be brought by love of those dependent upon him to work, as the only escape from the dull treadmill of poverty.

He who is born in poverty with ideals, talents or high ambitions, may be one who has ignored physical conditions and spent his energies in dreaming and in castle building.

He who suddenly suffers reversals of fortune may be one who in the past has deprived others of their property, or who has neglected to protect his own.

The present experience is a lesson necessary to make him feel the physical want and suffering which loss of prosperity brings, and to make him sympathize with others who experience it.

Or the loss of fortune may be required by destiny as a check on developing tendencies, or as preparation for other work.

18 Possession Of Wealth

The possession of wealth is the result of work or worship in the present or in the past life.

Physical labor, intense desire, worship of the money god, and continual thought, are the means by which money is obtained. Upon the predominance of any
one factor will depend the amount. The unskilled laborer in field, mine or shop, who uses little thought and does not carefully direct his desire, must work hard and long to earn enough for a scanty existence. With more intense desire and more thought, the laborer becomes skilled and is able to earn more.

When money itself, not merely food, clothing and shelter, is the object of desire, thinking provides the means by which it may be obtained. Then wider fields are sought, where money is to be made and greater opportunities are seen and taken advantage of.

To obtain vast sums of money a man must have made money the chief object of his life and have sacrificed other interests to the worship of the money god.

When he has paid the price in worship, the money god will put him in touch with other men having the same aims, whom he will be able to use in getting the money he craves, or the money god will put him into a position where he can levy directly or indirectly upon a multitude as in the case of tax-eaters, bondholders, army contractors, government builders or franchise owners.

Sometimes the money does not come soon, but then it comes in another life in the shape of inheritance, good fortune, gifts,sinecures or pensions, without present work or worship.

Yet such things do not happen except for the work and worship of the past.

According to the right or wrong use of money will one suffer or enjoy what money brings.

When money is the chief object of one's existence, he is unable to enjoy fully the physical things which its use can provide, and money makes him indifferent to the wrongs he does, deaf to the sorrows of others and careless of his own true needs.

Money, again, is the Nemesis which is the close and constant companion of those who pursue it. So one who finds pleasure in the hunt for money continues the hunt until it becomes a mad chase. Frequently the long hours of thought and labor required to amass his riches have ruined his health and he dies a discontented man.

Money may open up other sources of misery to the money worshipper. He may use his money in ostentation or vice. He often neglects his children and leaves them to be cared for by others. It may be noticed that insanity and degeneracy are frequent among the idle and luxurious offspring of the rich. In their turn, these degenerate children are the money worshippers of other days.

The love of money drew them into a rich family, but money is now a curse.

19 The Born Thief

Different from the future of the mere miser or dollar-hunter is that of those who are unscrupulous and dishonest in the acquisition of money.

The lot of successful usurers, engrossers of necessaries, sellers of adulterated food, schemers, promoters and floaters of financial bubbles, is in the future that of common thieves or robbers. Persons who individually or as members of privileged classes obtain through force or corruption special privileges to the injury of others, are legalized robbers.

These characters, of thieves and oppressors, which they developed, will find their true expression later, when they are externalized.

Then without the cover of legality, money, station or influence, they are born as rogues, and complain of the injustice of their lot. The born thief who is hounded from birth and soon comes to grief is the successful thief of a past life who plundered or defrauded others without then suffering the consequences. He is now paying the debts which he then incurred, whether he was a pilfering servant, a pickpocket, a common spoiler, a robber baron, a tax-eater, a food engrosser, a bribe-taker or any other kind of a cheat or fraud;

whether his acts were labelled as crime or not, they were dishonest, that was enough.

If he has had the character of a thief, that character eventually becomes externalized physically, when he is the "born thief", who "never had a chance". He is marked, outlawed, convicted and caged as a rogue.

The physical suffering which one may have caused, the poverty which he may have brought to others by outwitting them or by depriving them of their property,
must all in turn be suffered by him.

20 There Is No Accident Of Wealth Or Inheritence

One who overvalues the pleasures and indulgences which money can buy, and uses his money to procure these, must be without money at some time, and feel the need of it.

The misuse of money brings poverty;

the right use of money brings independence and honest wealth.

Money properly procured gives physical conditions for comfort, enjoyment and work for self and others. One who is born of honorable and wealthy parents, or who inherits money, has earned it by his thought and actions;

there is no accident of wealth or of inheritance by birth.

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