Excerpts from
"From Passion to Peace"
by
James Allen
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Book Description
THE FIRST THREE PARTS
of this
book, Passion,
Aspiration, and Temptation, represent the common human life, with
its passion, pathos, and tragedy. The last three parts, Transcendence,
Beatitude, and Peace, represents the Divine Life—calm, wise and
beautiful—of the sage and Savior. The middle part, Transmutation,
is the transitional stage
between
the two; it is the alchemic process linking the divine with the human
life. Discipline, denial, and renunciation do not constitute the Divine
State; they are only the means by which it is attained. The Divine Life
is established in that Perfect Knowledge which bestows Perfect Peace.
Chapter 1 - Passion
THE PATHWAY OF THE SAINTS and sages, the road of the wise
and
the pure; the highway along which the Saviors have trod, and which all
Saviors to come will also walk—such is the subject of this book; such
is the high and holy theme which the author briefly expounds in these
pages.
Passion is the lowest level of human life. None can
descend
lower. In its chilling swamps and concealing darkness creep and crawl
the creatures of the sunless world. Lust, hatred, anger, covetousness,
pride, vanity, greed, revenge, envy, back-biting, lying, theft, deceit,
treachery, cruelty, suspicion, jealousy—such are the brute forces and
blind, unreasoning impulses that inhabit the underworld of passion, and
roam, devouring and devoured, in the rank primeval jungles of the human
mind.
There also dwell the dark shapes of remorse, pain, and
suffering, and the drooping forms of grief, sorrow, and lamentation.
In this dark world the unwise live and die, not knowing
the
peace of purity, nor the joy of that Divine Light which forever shines
above them, and for them, Yet, it shines in vain so long as it falls on
unseeing eyes which look not up, but are ever bent earthward—fleshward.
But the wise look up. They are not satisfied with this
passion-world. They bend their steps towards the upper world of peace,
the light and the glory of which they behold, at first far off, but
nearer and with ever increasing splendor as they ascend.
None can fall lower than passion, but all can rise
higher. In
that lowest place where further descent is impossible, all who move
forward must ascend. The ascending pathway is always at hand, near, and
easily accessible. It is the way of self-conquest. He has already
entered it who has begun to say "nay" to his selfishness, who has begun
to discipline his desires, and to control and command the unruly
elements of his mind.
Selfishness
Is Born of Ignorance
Passion is the archenemy of mankind, the slayer of
happiness,
the opposite and enemy of peace. From it proceeds all that defiles and
destroys. It is the source of misery, and the promulgator of mischief
and disaster.
The inner world of selfishness is rooted in
ignorance—ignorance
of Divine Law, of Divine Goodness; ignorance of the Pure Way and the
Peaceful Path. Passion is dark, and it thrives and flourishes in
spiritual darkness. It cannot enter the regions of spiritual light. In
the enlightened mind the darkness of ignorance is destroyed; in the
pure heart there is no place for passion.
Passion in all its forms is a mental thirst, a fever, a
torturing unrest. As a fire consumes a magnificent building, reducing
it to a heap of unsightly ashes, so are men consumed by the flames of
passions, and their deeds and works fall and perish.
If one would find peace, he must come out of passion. The
wise
man subdues his passions, the foolish man is subdued by them. The
seeker for wisdom begins by turning his back on folly. The lover of
peace enters the way which leads thereto, and with every step he takes
he leaves further below and behind him the dark dwelling-place of
passion and despair.
Understanding—The
First Step
The first step towards the heights of wisdom and peace is
to
understand the darkness and misery of selfishness, and when that is
understood, the overcoming of it—the coming out of it—will follow.
Selfishness, or passion, not only subsists in the gross
forms
of greed and glaringly ungoverned conditions of mind; it informs also
every hidden thought which is subtly connected with the assumption and
glorification of one's self. It is most deceiving and subtle when it
prompts one to dwell upon the selfishness in others, to accuse them of
it and to talk about it. The man who continually dwells upon the
selfishness in others will not thus overcome his own selfishness. Not
by accusing others do we come out of selfishness, but by purifying
ourselves.
The way from passion to peace is not by hurling painful
charges
against others, but by overcoming one's self. By eagerly striving to
subdue the selfishness of others, we remain passion-bound. By patiently
overcoming our own selfishness, we ascend into freedom. Only he who has
conquered himself can subdue others; and he subdues them, not by
passion, but by love.
The foolish man accuses others and justifies himself; but
he
who is becoming wise justifies others and accuses himself. The way from
passion to peace is not in the outer world of people; it is in the
inner world of thoughts; it does not consist in altering the deeds of
others, it consists in perfecting one's own deeds.
Frequently, the man of passion is most eager to put
others
right; but the man of wisdom puts himself right. If one is anxious to
reform the world, let him begin by reforming himself. The reformation
of self does not end with the elimination of the sensual elements only;
that is its beginning. It ends only when every vain thought and selfish
aim is overcome. Short of perfect purity and wisdom, there is still
some form of self-slavery or folly which needs to be conquered.
Passion
Is
Foolish, Misdirected Power
Passion is at the base of the structure of life; peace is
at
its crown and summit. Without passion to begin with, there would be no
power to work with, and no achievement to end with. Passion represents
power, but power misdirected, power producing hurt instead of
happiness. Its forces, while instruments of destruction in the hands of
the foolish, are instruments of preservation in the hands of the wise.
When curbed and concentrated and beneficially directed, they represent
working energy. Passion is the flaming sword which guards the gates of
Paradise. It shuts out and destroys the foolish; it admits and
preserves the wise.
He is the foolish man who does not know the extent of his
own
ignorance; who is the slave of thoughts of self; who obeys the impulses
of passion. He is the wise man who knows his own ignorance; who
understands the emptiness of selfish thoughts; who masters the impulses
of passion.
The fool descends into deeper and deeper ignorance; the
wise
man ascends into higher and higher knowledge. The fool desires,
suffers, and dies. The wise man aspires, rejoices, and lives.
With mind intent on wisdom and mental gaze raised upward,
the
spiritual warrior perceives the upward way, and fixes his attention
upon the heights of Peace.
Chapter 2 - Aspiration
WITH THE CLEAR PERCEPTION of one's own ignorance comes
the
desire for enlightenment, and thus in the heart is born Aspiration, the
rapture of the saints.
On the wings of aspiration man rises from earth to
heaven, from
ignorance to knowledge, from the under darkness to the upper light.
Without it he remains a groveling animal, earthly, sensual,
unenlightened, and uninspired.
Aspiration is the longing for heavenly things—for
righteousness, compassion, purity, love—as distinguished from desire,
which is the longing for earthly things—for selfish possessions,
personal dominance, low pleasures, and sensual gratifications.
As a bird deprived of its wings cannot soar, so a man
without
aspiration cannot rise above his surroundings and become master of his
animal inclinations. He is the slave of passions, is subject to others,
and is carried hither and thither by the changing current of events.
For one to begin to aspire means that he is dissatisfied
with
his low status, and is aiming at a higher condition. It is a sure sign
that he is aroused out of his lethargic sleep of animality, and has
become conscious of nobler attainments and a fuller life.
Aspiration
Unlocks The Gates to Everything
Aspiration makes all things possible. It opens the way to
advancement. Even the highest state of perfection conceivable it brings
near and makes real and possible; for that which can be conceived can
be achieved.
Aspiration is the twin angel to inspiration. It unlocks
the
gates of joy. Singing accompanies soaring. Music, poetry, prophecy, and
all high and holy instruments are at last placed in the hands of those
whose aspirations flag not, whose spirit does not fail.
So long as animal conditions taste sweet to a man, he
cannot
aspire; he is already satisfied. But when their sweetness turns to
bitterness, then in his sorrow he thinks of nobler things. When he is
deprived of earthly joy, he aspires to the joy which is heavenly. It is
when impurity turns to suffering that purity is sought. Truly
aspiration rises, phoenix-like, from the dead ashes of repentance, but
on its powerful pinions man can reach the heaven of heavens.
The man of aspiration has entered the way which ends in
peace,
and surely he will reach that end if he neither stays nor turns back.
If he constantly renews his mind with glimpses of the heavenly vision,
he will reach the heavenly state.
High
and
Low Aspiration
Man attains in the measure that he aspires. His longing
to be
is the gauge of what he can be. To fix the mind is to foreordain the
achievement. As man can experience and know all low things, so he can
experience and know all high things. As he has become human, so can he
become divine. The turning of the mind in high and divine directions is
the sole and needful task.
What is impurity but the impure thoughts of the thinker?
What
is purity but the pure thoughts of the thinker? One man does not do the
thinking of another. Each man is pure or impure of himself alone.
If a man thinks, "It is through others, or circumstances, or heredity
that I am impure," how can he hope to overcome his errors? Such a
thought will check all holy aspirations and bind him to the slavery of
passion.
When a man fully perceives that his errors and impurities
are
his own, that they are generated and fostered by himself, that he alone
is responsible for them, then he will aspire to overcome them. The way
of attainment will be opened up to him, and he will see from where and
to what destination he is traveling.
The
Pathways of Passion and Aspiration
The man of passion sees no straight path before him, and
behind
him is all fog and gloom. He seizes the pleasure of the moment and does
not strive for understanding or think of wisdom. His way is confused,
turbulent, and troubled, and his heart is far from peace.
The man of aspiration sees before him the pathway up the
heavenly heights, and behind him are the circuitous routes of passion
up which he has hitherto blindly groped. Striving for understanding,
and his mind set on wisdom, his way is clear, and his heart already
experiences a foretaste of the final peace.
Men of passion strive mightily to achieve little things—things which
speedily perish, and, in the place where they were, leave nothing to be
remembered.
Men of aspiration strive with equal might to achieve
great
things—things of virtue, of knowledge, of wisdom, which do not perish,
but stand as monuments of inspiration for the uplifting of humankind.
As the merchant achieves worldly success by persistent exertion, so the
saint achieves spiritual success by aspiration and endeavor. One
becomes a merchant, the other a saint, by the particular direction in
which his mental energy is guided.
Aspiration
Is Strengthened Daily
When the rapture of aspiration touches the mind, it at
once
refines it, and the dross of its impurities begins to fall away. While
aspiration holds the mind, no impurity can enter it, for the impure and
the pure cannot at the same moment occupy the thought. But the effort
of aspiration is at first spasmatic and short-lived. The mind falls
back into its habitual error, and must be constantly renewed.
The lover of the pure life renews his mind daily with the
invigorating glow of aspiration. He rises early, and fortifies his mind
with strong thoughts and strenuous endeavor. He knows that the mind is
of such a nature that it cannot remain for a moment unoccupied, and
that if it is not held and guided by high thoughts and pure
aspirations, it will assuredly he enslaved and misguided by low
thoughts and base desires.
Aspiration can be fed, fostered, and strengthened by
daily
habit, just as is desire. It can be sought, and admitted into the mind
as a divine guide, or it can be neglected and shut out. To retire for a
short time each day to some quiet spot, preferably in the open air, and
there call up the energies of the mind in surging waves of holy
rapture, is to prepare the mind for great spiritual victories and
destinies of divine import. For such a rapture is the preparation for
wisdom and the prelude to peace.
Before the mind can contemplate pure things it must be
lifted
up to them, it must rise above impure things; and aspiration is the
instrument by which this is accomplished. By its aid the mind soars
swiftly and surely into heavenly places, and begins to experience
divine things. It begins to accumulate wisdom, and to learn to guide
itself by an ever-increasing measure of the divine light of pure
knowledge.
To thirst for righteousness; to hunger for the pure life;
to
rise in holy rapture on the wings of angelic aspiration—this is the
right road to wisdom. This is the right striving for peace. This is the
right beginning of the way divine.
"From Passion to Peace" by
James Allen
Order
in Adobe
PDF eBook or printed form for $3.95 (+ printing charge)
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