From considerations of this kind it becomes evident that anticipated pleasures are illegitimate, and belong to the school of lusts, and do not tend to beget true happiness; and that just in proportion as the individual is absorbed in the anticipated pleasures or duties of the morrow, he is disregarding the true law of his being, neglecting present needs, and laying the foundation for defeating the very end he seeks. Man, as a physical, intellectual, moral, and religious being, has needs pertaining to each and every department thereof, and consequently in supplying these needs he becomes receptive of pleasure from every department of his being. When he is truly and harmoniously unfolded, all his needs are orderly and harmoniously set forth; and when he truly complies with their demand, his delights or gratifications blend or flow together in one harmonious stream, and his whole soul is filled with the divinest melody, instinct with the _present_ God. But note, the moment he neglects a single need, or misdirects the energies of his being, there is not only a strain which is not represented in the choral anthem of God, but it is caused to vibrate discordantly with those strains which are represented, and instead of a soul pulsating with the divinest melody and joy, you have it harshly jarring to the discordant notes of antagonism and death. The principles of this philosophy affirm that man must attend to the needs of every department of his being, if he would develop harmoniously. The Divine, in the plenitude of his wisdom, has given to man nothing superfluous. His physical body, with its needs, is just as essential to the perfect man as is his spiritual being; and its demands are as imperative in their sphere. And man is as really obeying the Divine in truly administering to his physical as to his spiritual needs; and the pleasures attending the true administration are as true and just in their sphere as are those pertaining to more exalted spheres of being and action. He who despises and afflicts his body to benefit his soul mistakes the divine order and method, and in afflicting his body wars with the true interests and destiny of his immortal being. The disposition to afflict the body for the benefit of the soul is that higher manifestation of the selfish and lustful principle turning its weapons purposely upon itself. Its aim is self-gain, and, through that, self-gratification. Hence the cloistered nun, the solitary monk, and the stern ascetic, of whatever school, are violating the divine method and law as much as is the pleasure-seeking worldling. They are as really under the dominion of their lusts for self-gratification as any other class. Their expenditure of worldly pleasure has respect to the spiritual, which they hope thereby to obtain; and, like any other selfish being, they only act with respect to some expected gain, bringing with it enjoyment or gratification.