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Speaker 1: Impartiality. To get rid of prejudice is a great achievement.

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Prejudices pile obstacles in a man's way, obstacles to health, success, happiness,

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and prosperity, so that he is continually running up against

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imaginary enemies, who, when prejudice is removed, are seen to

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be a friend. Life, indeed, is a sort of obstacle

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race to the man of prejudice, a race wherein the

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obstacles cannot be negotiated and the goal is not reached,

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whereas to the impartial man, life is a day's walk

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in a pleasant country, with refreshment and rest at the

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end of the day. To acquire impartiality, a man must

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remove that innate egotism which prevents him from seeing anything

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from any point of view other than his own. A

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great task, truly, but a notable one, and one that

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can be well begun now, even if it cannot be finished.

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Truth can remove mountains, and prejudice is a range of

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mental mountains beyond which the partisan does not see, and

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of which he does not believe there is any beyond.

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These mountains, removed, however, opens to the view the unending

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vista of mental variety, blended in one glorious picture of

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light and shade of color and tone, gladdening beholding eyes.

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By clinging to stubborn prejudice, what joys are missed, what

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friends are sacrificed, what happiness is destroyed? And what prospects

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are blighted? And yet freedom from prejudice is a rare thing.

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There are few men who are not prejudice partisans upon

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the subjects which are of interest to them. One rarely

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meets a man that will dispassionately discuss his subject from

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both sides, considering all the facts and waiting all the evidence,

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so as to arrive at truth on the matter. Each

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partisan has his own case to make out. He is

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not searching for truth, for he is already convinced that

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his own conclusion is the truth, and that all else

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is error. But he is defending his own case and

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striving for victory. Neither does he attempt to prove that

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he has the truth by a calm array of facts

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and evidence, but defends his position with more or less

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heat and agitation. Prejudice causes a man to form a conclusion,

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sometimes without any basis of fact or knowledge, and then

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to refuse to consider anything which does not support that conclusion,

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and in this way prejudice is a complete barrier to

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the attainment of knowledge. It binds a man down to

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darkness and ignorance, and prevents the development of his mind

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in the highest and noblest directions. More than this, it

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shuts him out from communion with the best minds and

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confines him to the dark and solitary cell of his

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own egotism. Prejudice is shutting up the mind against the

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entrance of new light, against the perception of more beauty,

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against the hearing of diviner music. The partisan clings to

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his little, fleeting, flimsy opinion and thinks it is the

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greatest thing in the world. He is so in love

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with his own conclusion, which is his only form of

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self love, that he thinks all men ought to agree

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with him, And he regards men as more or less

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stupid who do not see as he sees, while he

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praises the good judgment of those who are with him.

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In his view, such a man cannot have knowledge, cannot

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have truth. He is confined to the sphere of opinion,

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to his own self created illusions, which is outside the

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realm of reality. He moves in a kind of self infatuation,

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which prevents him from seeing the ominous facts of life.

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While his own theories, usually more or less groundless, assume

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in his mind overpowering proportions. He fondly imagines that there

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is but one side to everything, and that side is

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his own. There are at least two sides to everything,

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and he it is who finds the truth in a matter,

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is he who carefully examines both sides, with all freedom

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from excitement, and without any desire for the predominance of

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one side over another. In its divisions and controversies, the

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world at large is like two lawyers defending a case.

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The council for the prosecution presents all the facts which

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prove his side, while the council for the defense presents

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all the facts which support his contention, and each belittles

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or ignores or tries to reason away the facts of

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the other. The judge in this case, however, is like

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the impartial thinker among men. Having listened to all the

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evidence on both sides, he compares and sifts it so

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as to form an impartial summing up in the cause

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of justice. Not that this universal partiality is a bad thing,

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nor as in all other extremes nature here reduces the

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opposition of conflicting parties to a perfect balance. Moreover, it

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is a factor in evolution. It stimulates men to think

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who have not yet developed the power to rouse up

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vigorous thought at will. And it is a phase through

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which all men have to pass. But it is only

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a bye way, and a tangled, confused and painful one

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toward the great highway of truth. It is the arc

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of which impartiality is the perfect round. The partisan sees

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a portion of the truth and thinks it the whole,

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but the impartial thinker sees the whole truth, which includes

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all sides. It is necessary that we seech on truth

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and sections, as it were, until having gathered up all

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the parts, we may piece them together and form the

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perfect circle. And forming such a circle is the attainment

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of impartiality. The impartial man examines ways and considers with

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freedom from prejudice and from likes and dislikes. His one

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wish is to discover the truth. He abolishes preconceived opinions

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and lets facts and evidence speak for themselves. He makes

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no case to make out for himself, for he knows

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that truth is unalterable, that his opinions can make no

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difference to it, and that it can be investigated and discovered.

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He thereby escapes a vast amount of friction and nervous

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wear and tear to which the feverish partisan is subject.

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And in addition, he looks directly upon the face of reality,

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and so becomes tranquil and peaceful. So rare is freedom

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from prejudice, that wherever the impartial thinker may be, he

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is sure sooner or later to occupy a very high

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position in the estimation of the world and in the

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guidance of his destiny. Not necessarily an office in worldly affairs,

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for that is improbable, but in exalted position in the

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sphere of influence. There may be such a one now,

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and he may be a carpenter, a weaver, a clerk.

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He may be in poverty or in the home of

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a millionaire. He may be short or tall, or of

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any complexion. But whatever and wherever he may be, he has,

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though unknown, already begun to move the world, and one

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day he will be universally recognized as a new force

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and creative center in evolution. There was one some nineteen

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hundred years ago. He was only a poor unlettered carpenter.

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He was regarded as a madman by his own relatives,

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and he came to the ignominious end in the eyes

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of his countrymen. But he sowed the seeds of an

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influence which has altered the whole world. There was another

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such in India some twenty five centuries ago. He was accomplished,

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highly educated, was the son of a capitalist and landed proprietor,

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a petty king. He became a penniless, homeless mendicant, and

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today one third of the human race worship at his

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shrine and are restrained and elevated by his influence. Beware

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when the Great God lets loose a thinker on this plane,

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says Emerson. And a man is not a thinker who

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is bound by prejudice. He is merely the strenuous upholder

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of an opinion. Every idea must pass through the medium

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of his particular prejudice and receive its color, so that

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dispassionate thinking and impartial judgment are rendered impossible. Such a

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man sees everything only in its relation, or imagine, relation

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to his opinion, whereas the thinker sees things as they are.

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The man who has so purified his mind of prejudice,

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and of all imperfections of egotism, as to be able

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to look directly upon reality has reached the acme of power.

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He holds it in his hands, as it were, the

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vastest influence, and he will wield this power, whether he

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knows it or not. It will be inseparable from his life,

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and will go from him as perfume from the flower.

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It will be in his words, his deeds, in his

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bodily postures, and the motions of his mind, even in

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his silence and the stillness of his frame, wherever he goes,

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even though he should fly to the desert, he will

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not escape this lofty destiny. For a great thinker is

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the center of the world. By him all men are

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health in their orbits, and all thought gravitates toward him.

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The truth thinker lives above and beyond the seething world

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whool of passion in which mankind is engulfed. He is

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not swayed by personal consideration, for he has grasps the

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importance of impersonal principles, and thus, being a non combatant

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in the clashing warfare of egotistic desires, he can, from

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the vantage point of an impartial but not indifferent watcher

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see both sides equally and grasp the cause and meaning

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of the fray. Not only the great teachers, but the

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greatest figures in literature, are those who are free from prejudice, who,

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like true mirrors, affect things impartially. Such are Whitman, Shakespeare, Balzac, Emerson, Homer.

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These minds are not local, but universal. Their attitude is

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cosmic and not personal. They contain within themselves all things

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and beings, all worlds and laws. They are the gods

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who guide the race, and who will bring it at

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last out of its fever of passion and into their

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own serene land. The true thinker is the greatest of men,

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and his destiny is the most exalted. The altogether impartial

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mind has reached the divine, and it basts in the

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full daylight of reality. The four great elements of impartiality

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are one justice, two patience, three calmness four wisdom. Justice

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is the giving and receiving of equal values. What is

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called striking. A hard bargain is a kind of theft.

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It means that the purchaser gives value for only a

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portion of his purchase, the remainder being appropriated as clear gain.

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The seller also encourages it by closing the bargain. The

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just man does not try to gain an advantage. He

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considers the true values of things and molds his transactions

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in accordance therewith. He does not let what will pay

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come before what is right, for he knows that what

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is right pays best in the end. He does not

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seek his own benefit to the disadvantage of another, for

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he knows that a just action benefits equally and fully

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both parties to a transaction. If one man's loss is

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another man's gain, it is only that the balance may

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be adjusted later on. Unjust gains cannot lead to prosperity,

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but are sure to bring failure. A just man could

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no more take from another an unjust gain by what

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is called a smart transaction, that he could take it

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by picking his pocket. He would regard the one as

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dishonest as the other. The bargaining spirit in business is

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not the true spirit of commerce. It is the selfish

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and thieving spirit, which wants to get something for nothing.

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The upright man purges his business of all bargaining and

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builds it on the more dignified basis of justice. He

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supplies a good article at its right price, and does

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not alter. He does not soil his hands with any

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business which is tainted and fraud. His goods are genuine,

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and they are properly priced. Customers who try to beat

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down a tradesman in their purchases are degrading themselves. Their

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practice assumes one or both of two things, namely, that

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either the tradesman is dishonest and is overcharging a low

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and suspicious attitude of mind, or that they are eager

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to cajole him out of his profit in equally based attitude,

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and so benefit by his loss. The practice of bearing

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down is altogether a dishonest one, and the people who

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pursue it most assiduously are those who complain most of

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being imposed on. And this is not surprising, seeing that

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they themselves are all the time trying to impose on others.

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On the other hand, the tradesman, who is anxious to

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get all he can out of his customers, irrespective of

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justice and the right value of things, is a kind

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of robber, and is slowly poisoning his success, for his

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deeds will assuredly come home to him in the form

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of financial ruin. Set a man of fifty to me

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the other day, I have just discovered that all my

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life I have been paying fifty percent more for everything

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than I ought to. A just man cannot feel that

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he has ever paid too much for anything, for he

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does not close with any transaction which he considers unjust.

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But if a man is eager to get everything at

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half price, then he will always be meanly and miserably

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mourning that he is paying double for everything. The just

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man is glad to pay full value for everything, whether

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in giving or receiving, and his mind is untroubled, and

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his days are full of peace. Let a man avoid

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all meanness and strive to be ever more and more

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perfectly just. For if he be not just, he can

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be neither honest, nor generous, nor manly, but is a

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kind of disgusted thief, trying to get all he can

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and give back as little as possible. Let him aescuw

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all bargaining, and teach bargainers a better way by conducting

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his business with that exalted dignity which commands a large

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and meritorious success. Patience is the brightest jewel in the

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character of the impartial man. Not a particular patience with

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a particular thing like a girl with her needlework, or

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a boy building his toy engine. But in unswerving considerateness,

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a sweetness of disposition at all times and under the

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most trying circumstances, an unchangeable and gentle strength which no

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trial can mar and no persecution can break. A rare possession,

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it is true, and one not to be expected for

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a long time yet from the bulk of mankind. But

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a virtue that can be reached by a degree and

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even a partial patience will work wonders in a man's

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life and affairs, as a confirmed impatience will work all devastation.

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The irascable man is courting speedy disaster. For who will

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care to deal with a man who is continually going

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off like ground powder when some small spark of complaint

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or criticism falls upon him? Even his friends will one

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by one desert him, For who would court the company

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of a man who rudely assaults him with an impatient

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and fiery tongue over every little difference or misunderstanding. A

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man must work to wisely control himself and to learn

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the beautiful lessons of patience. If he is to be

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highly prosperous, and if he is to be a man

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of use and power. He must learn to think of others,

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to act for their good, and not alone for himself.

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To be considerate forbearing and long suffering, he must study

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how to have a heart at peace with men who

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differ from him on those things which he regards as

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most vital. He must avoid quarreling, as he would avoid

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drinking a deadly poison. Discords from without will be continually

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overtaking him, but he must fortify himself against them. He

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must study how to bring harmonies out of them by

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the exercise of patience. Strife is common, It pains the

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heart and distorts the mind. Patience is rare. It enriches

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the heart and beautifies the mind. Every cat can spit

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in fume. It requires no effort, but only a looseness

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of behavior. It takes a man to keep his mournings

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through all events, and to be painstaking and patient with

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the shortcomings of humanity. But patience wins as soft water

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wears away the hardest rock. So patience overcomes all opposition.

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It gains the hearts of men, It conquers and controls.

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Calmness accompanies patience. It is a great and glorious quality.

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It is the peaceful haven of emancipated souls after their

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long wanderings on the tempest river ocean of passion. It

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makes the man who has suffered much, endured much, experienced much,

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and has finally conquered A man cannot be impartial who

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is not calm. Excitement, prejudice, and partiality spring from disturbed passions.

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When personal feeling is thwarted, it rises and seas like

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a stream of water that is dammed. The calm man

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avoids this disturbance by directing his feeling from the personal

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to the impersonal channel. He thinks and feels for others

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as well as for himself. He sets the same value

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on other men's opinions as his own. If he regards

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his work as important, he sees also that the work

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of other men is equally important. He does not contend

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for the merit of his own against the demerit of

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that of others. He is not overthrown like Humpty Dumpty

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with a sense of self importance. He has put aside

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egotism for truth, and he perceives the right relations of things.

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He has conquered irritability and has come to see that

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there is nothing in itself that should cause irritation as well,

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be irritable with a pansy because it is not a

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rose as with a man, because he does not see

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as you see. Mind stiff, and the calm man recognizes

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the difference as facts in human nature. The calm, impartial

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man is not only the happiest man. He also has

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all his powers at his command. He is sure, deliberate, executive,

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and swiftly and easily accomplishes in silence. But the irritable

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man slowly and laboriously toils through with much work. His

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mind is purified, poised, concentrated, and ready at any moment

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to be directed upon a given work with unerring power.

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In the calm mind, all contradictions are reconciled, and there

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is a radiant gladness and perpetual peace. As Emerson puts it,

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calmness is joy, fixed and habitual. One should not confound

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indifference with calmness, for it is at the opposite extreme.

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Indifference is lifeless, while calmness is growing life in full

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orbed power. The calm man has partially or entirely conquered self,

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and having successfully battled with the selfishness within, he knows

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how to meet and overcome it successfully in others. In

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any moral content, the calm man is always the victor.

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So long as he remains calm, defeat is impossible. Self

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control is better than riches and calmness in a perpetual benediction.

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Wisdom abides with the impartial man. Her counsel guides him,

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her wings shield him. She leads him along pleasant ways

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to happy destinations. Wisdom is many sided. The wise man

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adapts himself to others. He acts for their good, yet

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never violates the moral virtues or the principles of right conduct.

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The foolish man cannot adapt himself to others. He acts

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for himself only, and continually violates the moral virtues and

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the principles of right kinds. There is a degree of

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wisdom in every act of impartiality, and once a man

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has touched and experienced the impartial zone, he can recover

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it again and again, until he finally establishes himself in it.

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Every thought, word, and act of wisdom tells on the

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world at large, for it is fraught with greatness. Wisdom

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is a well of knowledge and a spring of power.

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It is profound and comprehensive, and so it is exact

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and all inclusive, as to embrace the smallest details in

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its spacious greatness. It does not overlook the small. The

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wise mind is like the world. It contains all things

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in their proper place and order, and is not burdened thereby.

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Like the world, also, it is free and unconscious of

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any restrictions. Yet it never loses, is never erring, is

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never sinful. And repentant. Wisdom is the steady, grown up

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being of whom Folly was the crying infant. It has

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outgrown the weakness and dependence the errors and punishments of

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infantile ignorance, and is erect poised, strong, and serene. The

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understanding mind needs no external support. It stands of itself

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on the firm ground of knowledge, not book knowledge, but

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ripened experience. It has passed through all minds, and therefore

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knows them. It has traveled with all hearts, and knows

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their journeying and joy and sorrow. When wisdom touches a man,

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he is lifted up and transfigured. He becomes a new

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being with new aims and powers, and he inhabits a

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new universe in which to accomplish a new and glorious destiny.

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Such is the pillar of impartiality, which adds its massive

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strength and incomparable race to support and beautify the Temple

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of Prosperity.