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 is spent on unrealisable Socialistic dreamings. All this is not only delaying but rendering impossible the realisation of the welfare towards which all men are striving. How would it be if all those who are spending their powers so fruitlessly, and often with harm to their neighbors, were to direct them all to that which alone affords the possibility of good social life—to their inner self-perfection?

How many times would one be able to build a new house, out of new solid material, if all those efforts which have been and are now being spent on propping up the old house were used resolutely and conscientiously for the preparation of the material for a new house and the building thereof, which, although obviously it could not at first be as luxurious and convenient for some chosen ones as was the old one, would undoubtedly be more stable, and would afford the complete possibility for those improvements which are necessary, not for the chosen only, but also for all men.

So that all I have here said amounts to the simple, generally comprehensible, and irrefutable truth: that in order that good life should exist amongst men it is necessary that men should be good.

There is only one way of influencing men towards a good life: namely, to live a good life oneself. Therefore the activity of those who desire to contribute to the establishment of good life amongst men can and should only consist in efforts towards inner perfection—in the fulfilment of that which is expressed in the Gospel by the words: "Be ye perfect even as your Father in Heaven."