The Science Of Being Great
First Person Adaptations and Clarifications...
by Darlene Hedrick-Sartore
from Original Text
The Science Of Being Great
written circa 1903 by Wallace Delois Wattles

This is the THIRD book written by Wallace Wattles.
His FIRST book "Science of Getting Rich" published in 1910 is
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The Science of Being Great
Chapter 18: Jesus' Idea Of Greatness

1. IN the twenty-third chapter of Matthew Jesus makes a very plain distinction between true and false greatness; and also points out the one great danger to all who wish to become great; the most insidious of temptations which all must avoid and fight unceasingly who desire to really climb in the world. Speaking to the multitude and to his disciples he bids them be ware of adopting the principle of the Pharisees. He points out that while the Pharisees are just and righteous men, honorable judges, true lawgivers and upright in their dealings with men, they "love the uppermost seats at feasts and greetings in the market place, and to be called Master, Master"; and in comparison with this principle, he says: "He that will be great among you let him serve."

2. The average person's idea of a great man, rather than of one who serves, is of one who succeeds in getting himself served. He gets himself in a position to command men; to exercise power over them, making them obey his will. The exercise of dominion over other people, to most persons, is a great thing. Nothing seems to be sweeter to the selfish soul than this. We will always find every selfish and undeveloped person trying to domineer over others, to exercise control over other men. Savage men were no sooner placed upon the earth than they began to enslave one another. For ages the struggle in war, diplomacy, politics, and government has been aimed at the securing of control over other men. Kings and princes have drenched the soil of the earth in blood and tears in the effort to extend their dominions and their power to rule more people.

3. The struggle of the business world today is the same as that on the battlefields of Europe a century ago, so far as the ruling principle is concerned. Robert G. Ingersoll could not understand why men like Rockefeller and Carnegie seek for more money and make themselves slaves to the business struggle when they already have more than they can possibly use. He thought it a kind of madness and illustrated it as follows:

"Suppose a man had fifty thousand pairs of pants, seventy-five thousand vests, one hundred thousand coats, and one hundred and fifty thousand neckties, what would be thought of him if he arose in the morning before light and worked until after it was dark every day, rain or shine, in all kinds of weather, merely to get another necktie?" -- quote from A Lay Sermon (1886)

4. But it is not a good simile (a statement that one thing is like another). The possession of neckties gives a man no power over other men, while the possession of dollars does. Rockefeller, Carnegie, and their kind are not after dollars, but power. It is the principle of the Pharisee; it is the struggle for the high place. It develops able men, cunning men, resourceful men, but not great men.

5. Mr. Wattles ask us to: Contrast these two ideas of greatness sharply in our minds. "He that will be great among you let him serve." Stand before the average American audience and ask the name of the greatest American, and the majority will think of Abraham Lincoln. Is this not because in Lincoln above all the other men who have served us in public life we recognize the spirit of service? Not servility, but service. Lincoln was a great man because he knew how to be a great servant. Napoleon, able, cold, selfish, seeking the high places, was a brilliant man. Lincoln was great; Napoleon was not. The very moment a person begins to advance and are recognized as one who is doing things in a great way, danger will be found: The temptation to patronize, advise, or take upon the self, the direction of other people's affairs is sometimes almost irresistible. Avoid, however, the opposite danger of falling into servility, or of completely throwing the self away in the service of others. To do this has been the ideal of a great many people. The completely self-sacrificing life has been thought to be the Christ-like life, because, as Mr. Wattles thinks, of a complete misconception of the character and teachings of Jesus. He explained this misconception in a little book "A New Christ" that hopefully readers of this book may all sometime read. Thousands of people imitating Jesus, as they suppose, have belittled themselves and given up all else to go about doing good; practicing an altruism that is really as morbid and as far from great as the rankest selfishness. The finer instincts which respond to the cry of trouble or distress are not by any means all of any of us; they are not necessarily the best part of any of us. There are other things we must do besides helping the unfortunate, although it is true that a large part of the life and activities of every great person must be given to helping other people. In beginning to advance they will come to the advancing person. Do not turn them away. But do not make the fatal error of supposing that the life of complete self-abnegation is the way of greatness.

6. To make another point here, Mr. Wattles refers to the fact that Swedenborg's classification of fundamental motives is exactly the same as that of Jesus. He divides all men into two groups: those who live in pure love, and those who live in what he calls "the love of ruling for the love of self". It will be seen that this is exactly the same as the lust for place and power of the Pharisees. Swedenborg saw this selfish love of power as the cause of all sin. It was the only evil desire of the human heart, from which all other evil desires sprang. Over against this he places pure love. He does not say love of God or love of Human Beings, but merely love. Nearly all religionists make more of love and service to God than they do of love and service to Human Beings. But it is a fact that love to God is not sufficient to save a person from the lust for power, for some of the most ardent lovers of the Deity have been the worst of tyrants. Lovers of God are often tyrants, and lovers of people are often meddlesome and officious.

Table of Contents

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