circumstances, not knowing that he is the sole author of his
condition.

I have introduced these three cases merely as illustrative of the
truth that man is the causer (though nearly always is unconsciously)
of his circumstances, and that, whilst aiming at a good end, he is
continually frustrating its accomplishment by encouraging thoughts
and desires which cannot possibly harmonize with that end. Such
cases could be multiplied and varied almost indefinitely, but this
is not necessary, as the reader can, if he so resolves, trace the
action of the laws of thought in his own mind and life, and until
this is done, mere external facts cannot serve as a ground of
reasoning.

Circumstances, however, are so complicated, thought is so deeply
rooted, and the conditions of happiness vary so, vastly with
individuals, that a man's entire soul-condition (although it may be
known to himself) cannot be judged by another from the external
aspect of his life alone. A man may be honest in certain directions,
yet suffer privations; a man may be dishonest in certain directions,
yet acquire wealth; but the conclusion usually formed that the one
man fails _because of his particular honesty, _and that the other
_prospers because of his particular dishonesty, _is the result of a
superficial judgment, which assumes that the dishonest man is almost
totally corrupt, and the honest man almost entirely virtuous. In the
light of a deeper knowledge and wider experience such judgment is
found to be erroneous. The dishonest man may have some admirable
virtues, which the other does, not possess; and the honest man
obnoxious vices which are absent in the other. The honest man reaps
the good results of his honest thoughts and acts; he also brings