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Chapter 3 — True Actions

Following on Right Principles and Methods come True Actions. One who is striving to grasp true principles and work with sound methods will soon come to perceive that details of conduct cannot be overlooked — that, indeed, those details are fundamentally distinctive or creative, according to their nature, and are, therefore, of deep significance and comprehensive importance; and this perception and knowledge of the nature and power of passing actions will gradually open and grow within him as an added vision, a new revelation. As he acquires this insight his progress will be more rapid, his pathway in life more sure, his days more serene and peaceful; in all things he will go the true and direct way, unswayed and untroubled by the external forces that play around and about him. Not that he will be indifferent to the welfare and happiness of those about him; that is quite another thing; but he will be indifferent to their opinions, to their ignorance, to their ungoverned passions. By True Actions, indeed, is meant acting rightly towards others, and the right-doer knows that actions in accordance with truth are but for the happiness of those about him, and he will do them even though an occasion may arise when some one near to him may advise or implore him to do otherwise.

True actions may easily be distinguished from false by all who wish so to distinguish in order that they may avoid false action, and adopt true. As in the material world we distinguish things by their form, color, size, etc., choosing those things which we require, and putting by those things which are not useful to us, so in the spiritual world of deeds, we can distinguish between those that are bad and those that are good by their nature, their aim, and their effect and can choose and adopt those that are good, and ignore those that are bad.

In all forms of progress, avoidance of the bad always precedes acceptance and knowledge of the good, just as a child at school learns to do its lessons right by having repeatedly pointed out to it how it has done them wrong. If one does not know what is wrong and how to avoid it, how can he know what is right and how to practice it? Bad, or untrue, actions are those that spring from a consideration of one’s own happiness only, and ignore the happiness of others, that arise in violent disturbances of the mind and unlawful desires, or that call for concealment in order to avoid undesirable complications. Good or true actions are those that spring from a consideration for others, that arise in calm reason and harmonious thought framed on moral principles or that will not involve the doer in shameful consequences if brought into the full light of day.

The right-doer will avoid those acts of personal pleasure and gratification which by their nature bring annoyance, pain, or suffering to others, no matter how insignificant those actions may appear to be. He will begin by putting away these; he will gain a knowledge of the unselfish and true by first sacrificing the selfish and untrue. He will learn not to speak or act in anger, or envy, or resentment, but will study how to control his mind, and will restore it to calmness before acting; and, most important of all, he will avoid, as he would the drinking of deadly poison, those acts of trickery, deceit, double-dealing, in order to gain some personal profit of advantage, and which lead, sooner or later, to exposure and shame for the doer of them. If a man is prompted to do a thing which he needs to conceal, and which he would not lawfully and frankly defend if it were examined of witness, he should know by that that it is a wrong act and therefore to be abandoned without a further moment’s consideration.

The carrying out of this principle of honesty and sincerity of action, too, will further lead him into such a path of thoughtfulness in right-doing as will enable him to avoid doing those things which would involve him in the deceptive practices of other people. Before signing papers, or entering into verbal or written arrangements, or engaging himself to others in any way at their request, particularly if they be strangers, he will first inquire into the nature of the work or undertaking, and so, enlightened, he will know exactly what to do, and will be fully aware of the import of his action. To the right-doer thoughtlessness is a crime. Thousands of actions done with good intent lead to disastrous consequences because they are acts of thoughtlessness, and it is well said “that the way to hell is paved with good intentions.” The man of true actions is, above all things, thoughtful: — “Be ye therefore wise as serpents and harmless as doves.”

The term Thoughtlessness covers a wide field in the realm of deeds. It is only by increasing in thoughtfulness that a man can come to understand the nature of actions, and can, thereby, acquire the power of always doing that which is right. It is impossible for a man to be thoughtful and act foolishly. Thoughtfulness embraces wisdom.

It is not enough that an action is prompted by a good impulse or intention; it must arise in thoughtful consideration if it is to be a true action; and the man who wishes to be permanently happy in himself and a power for good to others must concern himself only with true actions. “I did it with the best of intentions,” is a poor excuse from one who has thoughtlessly involved himself in the wrong-doing of others. His bitter experience should teach him to act more thoughtfully in the future.

True actions can only spring from a true mind, and therefore while a man is learning to distinguish and choose between the false and the true, he is correcting and perfecting his mind, and is thereby rendering it more harmonious and felicitous, more efficient and powerful. As he acquires the “inner eye” to clearly distinguish the right in all the details of life, and the faith and knowledge to do it, he will realize that he is building the house of his character and life upon a rock which the winds of failure and the storms of persecution can never undermine.