Six lectures (1107, 1363, 1369, 1370, 1414, 1867), and it is where the doctrine of states does its cheapest and most practical work. Envy assumes that the other is a person who has something; Neville's answer is that there is no person there to envy, only a state that is occupied - either deliberately and knowingly, or unwittingly - and that states are unowned and enterable. The corollary he draws at 1107 is harsher than the comfort usually offered: there is no man in the world, based upon the state that he occupies today, who is worthy of your admiration - no person in the world - and people bow before the state and make of it a god. So the cure for envy and the cure for hero-worship are the same correction. At 1370 it is grounded in the birth instead: how could a man who knows he was born from above, whom God's only begotten son called Father, envy anyone - they will look at him and pity him, and he walks with his head high knowing who he is. And the conclusion there is the flat one: don't envy anyone. It's all yourself, pushed out. In the end everyone will be the same being, because everyone will be God the Father and there is only one Son - which is why he goes straight on to race (I don't care if you are the black beyond the blackest of black, you are his Father and therefore equal to any being in this world; not superior, but certainly not below). See M1085. PROVENANCE. Coined out of sequence at the request of the attach lane, which found the passages while attaching other motifs and reported that nothing in the catalogue held them. The canonical and the occurrences below were read in full before coining; the rest of the corpus-wide set was supplied by the lane and is attached, not read, so the occurrences here carry confidence 0.95 rather than 0.99.