The perfect man is the harmonious man.

Perfection in man is attained when he is doing his best.

Symmetry of face or of form, quality of voice, or strength of mind or muscle at birth are the responsibility of the Creator and of progenitors.

The birth of the body of man is accomplished when it attains consciousness of its physical requirements.

The birth of the soul of man is accomplished when he attains consciousness of what is good, of what his functions and duties are relative to his own best growth, and also relative to his uses and duties as a member of society.

Man is not fully born until his mind is conscious of his body and conscious of his soul, and knows the functions and duties of each relative to the best growth.

Until man is fully born, as described above, the responsibility of his perfection or imperfection rests with his teachers and their teachings.

Everything that man is conscious of is his teacher.

You are the teacher of every person who sees or is otherwise conscious of you or of your example.

It is unmanly, and especially unchristian, not to seek the greatest possible enlightenment relative to the functions and duties in growth, not only for your own sake, but as an example for others; and, being enlightened, not to do all possible to assist growth.

Whoever reads and assents to the above, takes upon himself the responsibility of his future growth, and will be respectable or not-respectable insofar as he seeks enlightenment and assists growth, or neglects to seek enlightenment and thereby retards growth.

Happiness, the evidence, fruit and reward of growth, rests in self-respect first, and, incidentally, in the measure of respect held by others.

No one is respectable who is not doing his best.

When a man finds fault with the material with which he has been furnished—with his form, with his face, with his mind, with his muscle, with his equipment of wealth, or other means or tools of growth, at the time of his being fully born, he puts blame upon, and thereby blasphemes, his Creator, as well as discredits his progenitors.

Whoever reads, and assents to, the foregoing is fully born, in that he has learned and now knows what is best. The question then is: "What will he do with it?"

In highly-civilized life it is not-respectable not to be fully born.

The fully-born is not doing his best, and is therefore not-respectable when he suffers himself to retain or cultivate the habit-of-fearthought.

The fully-born is not doing his best, and therefore is not-respectable, when he entertains and nurses worry.

The fully-born is doing his worst when he allows himself to be angry.

The fully-born is unmanly, especially unchristian and altogether not-respectable when he is not doing his best, and is always a subject for pity, and frequently a subject for contempt, when he is doing his worst.

The fully-born-and-entirely-respectable individual knows that fearthought is an unprofitable element of forethought, knows that it can be eliminated from the habit-of-feeling by persistent, intelligent habit-of-thought, and, knowing this, prepares the field of his mind for unhampered growth by eradicating all of the expressions of fearthought, as well as all other deterrents to growth.

The fully-born-and-entirely-respectable individual is the one to whom come health, strength, memory, inspiration, love, preferment, altruistic impulses, and the appreciation necessary to find the greatest enjoyment in them all.

The fully-born-and-entirely-respectable individual needs not symmetry of form nor beauty of face nor accumulation of wealth to make him happy, for the light from within will give grace to his form, reflect beauty from his face, and attract all of the things that constitute wealth.

The fully-born-and-entirely-respectable condition is the condition that is easier than not, pleasanter than any, and in which only true happiness dwells.

Out of the fully-born-and-entirely-respectable habit-of-being and habit-of-thinking, nursed within our professedly-altruistic organizations, will the impulse spring which will so shape conditions that unhappiness can no longer exist, except as the result of perversity.