This illustration enables us to realize more clearly the power of love and gratitude toward another mind, and the reflex influence of love of sympathy and of example. Could the young mind be placed under the training of such minds, and in circumstances where all the rules of right and wrong were perfectly understood, it can be seen that the habits would early be formed aright, and that the difficulties against which the mature mind has to struggle would be escaped.
Could we suppose a community of such elevated mature educators, with young minds of various degrees of advancement under their training, it can be seen that the social influences of all would produce a moral atmosphere that would add great power to the individual influences. What every body loves, honors, and admires, secures a moral force over young minds almost invincible, even when it sustains false and wicked customs. How much greater this power when it co-operates with the intellect, the moral sense, and the will in leading to right action!
The result of all this is to show, as the result of reason and experience, that it is indispensable to the perfectly right action of mind to secure infallible and perfect educators.
Meantime, the degree in which any individual mind, or any community, has or will approach to such perfection, depends entirely on the extent to which such a character can be secured in those who are to train young minds. The history of individual families and of large communities shows that their advance, both in intellectual and moral development, has exactly corresponded with the character of those who educated the young.
CHAPTER XXV.
WRONG ACTION OF MIND AND ITS CAUSES.
We have exhibited the object for which mind was created, and the mode of action by which alone this object can be secured.
We next inquire in regard to the wrong action of mind; its causes and its results as learned by reason and experience.
According to the principles set forth, a mind acts wrong whenever it transgresses any law. The grand law is that of sacrifice, by which every mode of enjoyment is to be relinquished which does not tend to the greatest possible happiness with the least possible evil.
Having set forth those influences or causes which tend to secure the right action of mind, we are enabled thus to indicate what are the causes of its wrong action.