The harm which a man sees in the action of another towards him ? say, for instance, an act of slander ?
is not in the act itself, but in his attitude of mind towards it; the injury and unhappiness are created by himself, and subsist in his lack of understanding concerning the nature and power of deeds. He thinks the act can permanently injure or ruin his character, whereas it is utterly void of any such power; the reality being that the deed can only injure or ruin the doer of it. Thinking himself injured, the man becomes agitated and unhappy, and takes great pains to counteract the supposed harm to himself, and these very pains give the slander an appearance of truth, and aid rather than hinder it. All his agitation and unrest is created by his reception of the deed, and not actually by the deed itself. The righteous man has proved this by the fact that the same act has ceased to arouse in him any disturbance. He
understands, and therefore ignores, it. It belongs to a sphere which he has ceased to inhabit, to a region of consciousness with which he has no longer any affinity. He does not receive the act into himself, the thought of injury to himself being absent. He lives above the mental darkness in which such acts thrive, and they can no more injure or disturb him than a boy can injure or divert the sun by throwing stones at it. It was to emphasise this that Buddha, to the end of his days, never ceased to tell his disciples that so long as the thought ?I have been injured,? or ?I have been cheated,? or ?I have been insulted,? could arise in a man?s mind, he had not comprehended the Truth.
And as with the conduct of others, so is it with external things ? with surroundings and circumstances ?
in themselves they are neither good nor bad, it is the mental attitude and state of heart that makes them so. A man imagines he could do great things if he were not hampered by circumstances - by want of money, want of time, want of influence, and want of freedom from family ties. In reality the man is not hindered by these things at all. He, in his mind, ascribes to them a power which they do not possess, and he submits not to them, but to his opinion about them, that is, to a weak element in his nature. The real ?want? that hampers him is the want of the right attitude of mind. When he regards his circumstances as spurs to his resources, when he sees that his so-called ?drawbacks? are the very steps up which he is to mount successfully to his achievement, then his necessity gives birth to invention, and the ?hindrances? are transformed into aids. The man is the all-important factor. If his mind be wholesome and rightly tuned, he will not whine and whimper over his circumstances, but will rise up, and outgrow them. He who complains of his circumstances has not yet become a man, and Necessity will continue to prick and lash him till he rises into manhood?s strength, and then she will submit to him. Circumstance is a severe taskmaster to the weak, an obedient servant to the strong.
It is not external things, but our thoughts about them, that bind us or set us free. We forge our own chains, build our own dungeons, take ourselves prisoners; or we loose our bonds, build our own palaces, or roam in freedom through all scenes and events. If I think that my surroundings are powerful to bind me, that thought will keep me bound. If I think that, in my thought and life, I can rise above my surroundings, that thought will liberate me. One should ask of his thoughts, ?Are they leading to bondage or deliverance?? and he should abandon thoughts that bind, and adopt thoughts that set free.
If we fear our fellow-men, fear opinion, poverty, the withdrawal of friends and influence, then we are bound indeed, and cannot know the inward happiness of the enlightened, the freedom of the just; but if in our thoughts we are pure and free, if we see in life?s reactions and reverses nothing to cause us trouble or fear, but everything to aid us in our progress, nothing remains that can prevent us from accomplishing the aims of our life, for then we are free indeed.
3. Habit: its slavery and its freedom
