Above Life's Turmoil by James Allen (read this if TXT) 📕

just so much will he mould the outer circumstances of his life, and influence others for good.

The third stage of self-discipline, that of Relinquishment, is a process of letting the lower desires and all impure and unworthy thoughts drop out of the mind, and also refusing to give them any admittance, leaving them to perish. As a man grows purer, he perceives that all evil is powerless, unless it receives his encouragement, and so he ignores it, and lets it pass out of his life. It is by pursuing this aspect of self-discipline that a man enters into and realises the divine life, and manifests those qualities which are distinctly divine, such as wisdom, patience, non-resistance, compassion, and love. It is here, also, where a man becomes consciously immortal, rising above all the fluctuations and uncertainties of life, and living in and intelligent and unchangeable peace.

By self-discipline a man attains to every degree of virtue and holiness, and finally becomes a purified son of God, realising his oneness with the central heart of all things.

Without self-discipline a man drifts lower and lower, approximating more and more nearly to the beast, until at last he grovels, a lost creature, in the mire of his own befoulment. By self-discipline a man rises higher and higher, approximating more and more nearly to the divine, until at last he stands erect in his divine dignity, a saved soul, glorified by the radiance of his purity. Let a man discipline himself, and he will live; let a man cease to discipline himself, and he will perish. As a tree grows in beauty, health, and fruitfulness by being carefully pruned and tended, so a man grows in grace and beauty of life by cutting away all the branches of evil from his mind, and as he tends and develops the good by constant and unfailing effort.

As a man by practice acquires proficiency in his craft, so the earnest man acquires proficiency in goodness and wisdom. Men shrink from self-discipline because in its early stages it is painful and repellent, and the yielding to desire is, at first, sweet and inviting; but the end of desire is darkness and unrest, whereas the fruits of discipline are immortality and peace.

Resolution

Resolution is the directing and impelling force in individual progress. Without it no substantial work can be accomplished. Not until a man brings resolution to bear upon his life does he consciously and rapidly develop, for a life without resolution is a life without aims, and a life without aims is a drifting and unstable thing.

Resolution may of course be linked to downward tendencies, but it is more usually the companion of noble aims and lofty ideals, and Iam dealing with it in this its highest use and application.

When a man makes a resolution, it means that he is dissatisfied with his condition, and is commencing to take himself in hand with a view to producing a better piece of workmanship out of the mental materials of which his character and life are composed, and in so far as he is true to his resolution he will succeed in accomplishing his purpose.

The vows of the saintly once are holy resolutions directed toward some victory over self, and the beautiful achievements of holy men and the glorious conquests of the Divine Teachers were rendered possible and actual by the pursuit of unswerving resolution.

To arrive at the fixed determination to walk a higher path than heretofore, although it reveals the great difficulties which have to be surmounted, it yet makes possible the treading of that path, and illuminates its dark places with the golden halo of success.

The true resolution is the crisis of long thought, protracted struggle, or fervent but unsatisfied aspiration. It is no light thing, no whimsical impulse or vague desire, but a solemn and irrevocable determination not to rest nor cease from effort until the high purpose which is held in view is fully accomplished.

Half-hearted and premature resolution is no resolution at all, and is shattered at the first difficulty.

A man should be slow to form a resolution. He should searchingly examine his position and take into consideration every circumstance and difficulty connected with his decision, and should be fully prepared to meet them. He should be sure that he completely understands the nature of his resolution, that his mind is finally made up, and that he is without fear and doubt in the matter. With the mind thus prepared, the resolution that is formed will not be departed from, and by the aid of it a man will, in due time, accomplish his strong purpose.

Hasty resolutions are futile.

The mind must be fortified to endure.

Immediately the resolution to walk a higher path is made, temptation and trial begin. Men have found that no sooner have they decided to lead a truer and nobler life than they have been overwhelmed with such a torrent of new temptations and difficulties as make their position almost unendurable, and many men, because of this, relinquish their resolution.

But these temptations and trials are a necessary part of the work of regeneration upon which the man has decided and must be hailed as friends and met with courage if the resolution is to do its work. For what is the real nature of a resolution? Is it not the sudden checking of a particular stream of conduct, and the endeavour to open up an entirely new channel? Think of an engineer who decides to turn the course of a powerfully running stream or river in another direction. He must first cut his new channel, and must take every precaution to avoid failure in the carrying out of his undertaking. But when he comes to the all-important task of directing the stream into its new channel, then the flowing force, which for ages has steadily pursued its accustomed course, becomes refractory, and all the patience and care and skill of the engineer will be required for the successful completion of the work. It is even so with the man who determines to turn his course of conduct in another and higher direction. Having prepared his mind, which is the cutting of a new channel, he then proceeds to the work of redirecting his mental forces - which have hitherto flowed on uninterruptedly - into the new course. Immediately this is attempted, the arrested energy begins to assert itself in the form of powerful temptations and trials hitherto unknown and unencountered. And this is exactly as it should be; it is the law; and the same law that is in the water is in the mind. No man can improve upon the established law of things, but he can learn to understand the law instead of complaining, and wishing things were different. The man who understands all that is involved in the regeneration of his mind will “glory in tribulations,” knowing that only by passing through them can he gain strength, obtain purity of heart, and arrive at peace. And as the engineer at last (perhaps after many mistakes and failures) succeeds in getting the stream to flow on peacefully in the broader and better channel, and the turbulence of the water is spent, and all dams can be removed, so the man of resolution at last succeeds in directing his thoughts and acts into the better and nobler way to which he aspires, and temptations and trials give place to steadfast strength and settled peace.

He whose life is not in harmony with his conscience and who is anxious to remedy his mind and conduct in a particular direction, let him first mature his purpose by earnest thought and self-examination, and having arrived at a final conclusion, let him frame his resolution, and having done so let him not swerve from it, let him remain true to his decision under all circumstances, and he cannot fail to achieve his good purpose; for the Great Law ever shields and protects him who, no matter how deep his sins, or how great and many his failures and mistakes, has, deep in his heart, resolved upon the finding of a better way, and every obstacle must at last give way before a matured and unshaken resolution.

The Glorious Conquest

Truth can only be apprehended by the conquest of self.

Blessedness can only be arrived at by overcoming the lower nature.

The way of Truth is barred by a man’s self.

The only enemies that can actually hinder him are his own passions and delusions.

Until a man realises this, and commences to cleanse his heart, he has not found the Path which leads to knowledge and peace.

Until passion is transcended, Truth remains unknown. This is the Divine Law.

A man cannot keep his passions and have Truth as well.

Error is not slain until selfishness is dead.

The overcoming of self is no mystical theory, but a very real and practical thing.

It is a process which must be pursued daily and hourly, with unswerving faith and undaunted resolution if any measure of success is to be achieved.

The process is one of orderly growth, having its sequential stages, like the growth of a tree; and as fruit can only be produced by carefully and patiently training the tree even so the pure and satisfying fruits of holiness can only be obtained by faithfully and patiently training the mind in the growth of right thought and conduct.

There are five steps in the overcoming of passion (which includes all bad habits and particular forms of wrong-doing) which I will call:

Repression

Endurance

Elimination

Understanding

Victory

When men fail to overcome their sins, it is because they try to begin at the wrong end. They want to have the stage of Victory without passing through the previous four stages. They are in the position of a gardener who wants to produce good fruit without training and attending to his trees.

Repression consists in checking and controlling the wrong act (such as an outburst of temper, a hasty or unkind word, a selfish indulgence etc.), and not allowing it to take actual form. This is equivalent to the gardener nipping off the useless buds and branches from his tree. It is a necessary process, but a painful one. The tree bleeds while undergoing the process, and the gardener knows that it must not be taxed too severely. The heart also bleeds when it refuses to return passion for passion, whan it ceases to defend and justify itself. It is the process of “mortifying the members” of which St. Paul speaks.

But this repression is only the beginning of self-conquest. When it is made an end in itself, and there is no object of finally purifying the heart, that is a stage of hypocrisy; a hiding of one’s true nature, and striving to appear better in the eyes of others than one really is. In that case it is an evil, but when adopted as the first stage toward complete purification, it is good. Its practice leads to the second stage of Endurance, or forbearance, in which one silently endures the pain which arises in the mind when it is brought in contact with certain actions and attitudes of other minds toward one. As success is attained in this stage, the striver comes to see that all his pain actually arises in his own weaknesses, and not in the wrong attitudes of others toward him, these latter being merely the means by which his sins are brought to the surface and revealed to him. He thus gradually exonerates all others from blame in his falls and lapses of conduct, and accuses only himself, and so learns to love those who thus unconsciously reveal to him his sins and shortcomings.

Having passed through these two stages of self-crucifixion, the disciple enters the third, that of Elimination, in