Lust may be defined to be the desire for self-gratification. The forbidden fruit is that which seems to be desired to make one happy, and is sought after, not for the purpose of supplying a need, but to gratify a desire. Man’s constitution is such that there are needs pertaining to every part thereof; and those needs are indicated by awakening desires; and when the need is supplied, a pleasure or gratification is experienced, which is a sort of plaudit of “Well done;” and all legitimate pleasure or happiness which man is constitutionally fitted to enjoy arises from complying with the proper demands of his being. All constitutional demands of the being man have strict reference to constitutional needs; and the life and energy making that demand will not be disregarded. It will not suffer the being to find rest until the demand is complied with. It will create restlessness and disquiet; and the individual will give expression to that life and energy in some direction, if he does not in the true one. Man possesses within him immortal energies, or he could not be immortal. He has that which is essentially being and life, and which can not be destroyed. Hence his divine energies will act with omnipotent power to him, and he will be constrained to submit. Here, then, is to be found the fundamental distinction between true and false impulse—true and false action. That impulse which arises within, indicating a need of some department of our being, is true and legitimate; and all proper action which tends to supply that demand, without conflicting with any other need, is true action. All other action and impulse are illegitimate. The distinction between the two classes of impulse and action is easily made, by an appeal to our own consciousness. By a careful examination, we can tell at once whether the impulse to perform any act for ourselves arises from a sense of need or from a desire of self-gratification; and whether the impulse to perform any act for others arises from a near or remote prospect of self-gain, or from a sense of fitness, justice, or goodness of the act, in forgetfulness of separate self. In the very outset I postulate the following as undeniable truth: All _true_ desire in man has respect to a need of some department of his being, which, when truly supplied, will harmoniously develop him in respect to every other department of _his_ being, and also in respect to all other beings necessarily connected with him. That all _true_ happiness or enjoyment which he is capable of possessing must flow as a consequence of truly supplying these needs; and that while every need of his being is fully supplied, he will be in the enjoyment of all the happiness he is capable of desiring, and consequently will not desire happiness on its own account.