all kindred thoughts
or passions, envy, criticism, jealousy, scorn. In the ultimate we
shall find that in entertaining feelings of this nature toward another,
we always suffer far more than the one toward whom we entertain them.

And then when we fully realize the fact that selfishness is at the root
of all error, sin, and crime, and that ignorance is the basis of all
selfishness, with what charity we come to look upon the acts of all.
It is the ignorant man who seeks his own ends at the expense of the
greater whole. It is the ignorant man, therefore, who is the selfish
man. The truly wise man is never selfish. He is a seer, and
recognizes the fact that he, a single member of the one great body, is
benefited in just the degree that the entire body is benefited, and so
he seeks nothing for himself that he would not equally seek for all
mankind.

If selfishness is at the bottom of all error, sin, and crime, and
ignorance is the basis of all selfishness, then when we see a
manifestation of either of these qualities, if we are true to the
highest within us, we will look for and will seek to call forth the
good in each individual with whom we come in contact. When God speaks
to God, then God responds, and shows forth as God. But when devil
speaks to devil, then devil responds, and the devil is always to pay.

I sometimes hear a person say, "I don't see any good in him." No?
Then you are no seer. Look deeper and you will find the very God in
every human soul. But remember it takes a God to recognize a God.
Christ always spoke to the highest, the truest, and the best in men.
He knew and he recognized the God in each because he had first realized
it in himself. He ate with publicans and sinners. Abominable, the
Scribes and Pharisees said. They were so wrapped up in their own
conceits, their own self-centredness, hence their own ignorance, that
they had never found the God in themselves, and so they never dreamed
that it was the real life of even publicans and sinners.

In the degree that we hold a person in the thought of evil or of error,
do we suggest evil and error to him. In the degree that he is
sensitively organized, or not well individualized, and so, subject to
the suggestions of the thought forces from others, will he be
influenced; and so in this way we may be sharers in the very evil-doing
in which we hold another in thought. In the same way when we hold a
person in the thought of the right, the goo