It is an old-time axiom that "everything has its price." Everybody knows this commercially, but how few know it spiritually. Business consists of a mutual interchange of equitable values. The customer gives money and receives goods, and the merchant gives goods and receives money. This method is universal, and is regarded by all as just.
In spiritual things the method is the same, but the form of interchange is different. For material things a material thing is given in exchange. Now these two forms of exchange cannot be transposed; they are of reverse natures, and remain eternally separate. Thus a man may bring money to a shop and ask for food, or clothing, or literature, and he will receive goods to the value of his money. But if he were to take a dollar to a teacher of Truth, and ask to be supplied with a dollar's worth of religion, or righteousness, or wisdom, he would be told that those things cannot be purchased with money, that their spiritual nature excludes them from business transactions.
The wise teacher, however, would also tell him that these spiritual necessities must be purchased. Though money cannot buy them, they have their price, and something must be parted with before they can be received. In a word, instead of offering money he must offer up self, or selfishness. For so much selfishness given up, so much religion, righteousness, and wisdom would be immediately received, without fail, and with perfect equity. For if a man is sure of receiving perishable food and clothing for the money he puts down, how much more surely will he receive the imperishable spiritual sustenance and protection for the selfishness which he lays down! Shall the law operate in the lesser and fail in the greater? Man may fail to observe the law, but the law is infallible.
A man may love his money, but he must part with it before he can receive the material comforts of life. Likewise, a man may love his selfish gratifications, but he must give them up before he can receive the spiritual comforts of religion.
Now when a tradesman gives goods for money, it is not that he may keep the money, but that he may give it in exchange for other goods. The primary function of business is not to enable everybody to hoard up money, but to facilitate the interchange of commodities. The miser is the greatest of all failures, and he may die of starvation and exposure while being a millionaire, because he is a worshiper of the letter of money, and an ignorer of its spirit—the spirit of mutual interchange.
Money is a means, not an end; its exchange is a sign that goods are being justly given and received. Thus commerce, with all its innumerable ramifications of detail, is reducible to one primary principle, namely: Mutual interchange of the material necessities of life.
Now let us follow this principle into the spiritual sphere, and trace there its operation. When a spiritual man gives spiritual things—kindness, sympathy, love—and receives happiness in return, it is not that he may hoard and hug to himself that happiness, but that he may give it to others, and so receive back spiritual things. The primary function of spirituality is not to hoard up personal pleasure, but to render actual the interchange of spiritual blessings.
The most selfish man—he whose chief object is the getting of happiness for himself—is a spiritual miser. His mind may perish of spiritual destitution, though he be surrounded with the objects which he has obtained to pander to his pleasure, because he is worshiping the letter of happiness and is ignoring its spirit—the spirit of unselfish interchange. The object of selfishness is the getting of personal pleasure, or happiness; the object of religion is the diffusion of virtue. Thus religion, with all its innumerable creeds, may be resolved into one primary principle, namely: Mutual interchange of spiritual blessings.
What, then, are the spiritual blessings? They are kindness, brotherliness, goodwill, sympathy, forbearance, patience, trustfulness, peacefulness, love unending, and compassion unlimited. These blessings, these necessities for the starving spirit of man, can be obtained, but their price must be paid. Unkindness, uncharitableness, ill will, hardness, ill temper, impatience, suspicion, strife, hatred, and cruelty—all these, along with the happiness, the personal satisfaction, which they give, must be yielded up. These spiritual coins, dead in themselves, must be parted with, and when parted with, there will be immediately received their spiritual counterparts, the living and imperishable blessings to which they are a means and of which they are a sign.
To conclude, when a man gives money to a merchant and receives goods in return, he does not wish to have his money again. He has willingly parted with it forever and is satisfied with the exchange. So when a man gives up unrighteousness in exchange for righteousness, he does not wish to have his selfish pleasures back again. He has given them up forever, and is satisfied and at peace.
Thus also, when one bestows a gift, even though it be a material gift, he does not look for the receiver to send him back its value in money, because it is a spiritual deed and not a business transaction. The material thing thus represents the interchange of spiritual blessings, and its accompanying bliss, the bliss of a gift bestowed and that of a gift received.
"Are not two sparrows sold for a farthing?" Everything in the universe—every object and every thought—is valued. Material things have a material value, spiritual things have a spiritual value, and to confound these values is not wise. To seek to purchase spiritual blessings with money, or material luxuries with virtue, is the way of selfishness and folly. It is to confound barter with religion and to make a religion of barter. Sympathy, kindness, love cannot be bought and sold; they can only be given and received. When a gift is paid for, it ceases to be a gift.
Because everything has a value, that which is freely given is gained with accumulation. He who gives up the lesser happiness of selfishness gains the greater happiness of unselfishness. The universe is just, and its justice is so perfect that he who has once perceived it can no more doubt or be afraid. He can only wonder and be glad.
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More Articles by This Author James Allen
James Allen was a little-known philosophical writer and poet. He is best recognized for his book, As a Man Thinketh. Allen wrote about complex subjects such as faith, destiny, love, patience, and religion but had the unique ability of explaining these subjects clearly and in a way that is easy to understand. He often wrote about cause and effect, sowing and reaping, as well as overcoming sadness, sorrow, and grief. For more information on the life of James Allen, click here.