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

which the wrong thought which lay behind the wrong act is cast from the mind immediately it appears. At this stage, conscious strength and holy joy begin to take the place of pain, and the mind having become comparatively calm, the striver is enabled to gain a deeper insight into the complexities of his mind, and thus to understand the inception, growth, and outworking of sin. This is the stage of Understanding.

Perfection in understanding leads to the final conquest of self, a conquest so complete that the sin can no more rise in the mind even as a thought or impression; for when the knowledge of sin is complete; when it is known in its totality, from its inception as a seed in the mind to its ripened outgrowth as act and consequence, then it can no more be allowed a place in life, but it is abandoned for ever. Then the mind is at peace. The wrong acts of others no longer arouse wrong and pain in the mind of the disciple. He is glad and calm and wise. He is filled with Love, and blessedness abides with him. And this is Victory!

Contentment In Activity

The confounding of a positive spiritual virtue or principle with a negative animal vice is common amongst writers even of what is called the “Advance Thought School,” and much valuable energy is frequently expended in criticising and condemning, where a little calm reasoning would have revealed a greater light, and led to the exercise of a broader charity.

The other day I came across a vigorous attack upon the teaching of “Love,” wherein the writer condemned such teaching as weakly, foolish, and hypocritical. Needless to say, that which he was condemning as “Love,” was merely weak sentimentality and hypocrisy.

Another writer in condemning “meekness” does not know that what he calls meekness is only cowardice, while another who attacks “chastity” as “a snare,” is really confusing painful and hypocritical restraint with the virtue of chastity. And just lately I received a long letter from a correspondent who took great pains to show me that “contentment” is a vice, and is the source of innumerable evils.

That which my correspondent called “contentment” is, of course animal indifference. The spirit of indifference is incompatible with progress, whereas the spirit of contentment may, and does, attend the highest form of activity, the truest advancement and development. Indolence is the twin sister of indifference, but cheerful and ready action is the friend of contentment.

Contentment is a virtue which becomes lofty and spiritual in its later developments, as the mind is trained to perceive and the heart to receive the guidance, in all things, of a merciful law.

To be contented does not mean to forego effort; it means to free effort from anxiety; it does not mean to be satisfied with sin and ignorance and folly, but to rest happily in duty done, work acomplished.

A man may be said to be content to lead a grovelling life, to remain in sin and in debt, but such a man’s true state is one of indifference to his duty, his obligations, and the just claims of his fellow-men. He cannot truly be said to possess the virtue of contentment; he does not experience the pure and abiding joy which is the accompaniment of active contentment; so far as his true nature is concerned he is a sleeping soul, and sooner or later will be awakened by intense suffering, having passed through which he will find that true contentment which is the outcome of honest effort and true living.

There are three things with which a man should be content:

With whatever happens.

With his friendships and possessions.

With his pure thoughts.

Contented with whatever happens, he will escape grief; with his friends and possessions, he will avoid anxiety and wretchedness; and with his pure thoughts, he will never go back to suffer and grovel in impurities.

There are three things with which a man should not be content:

With his opinions.

With his character.

With his spiritual condition.

Not content with his opinions, he will continually increase in intelligence; not content with his character, he will ceaselessly grow in strength and virtue; and not content with his spiritual condition, he will, everyday, enter into a larger wisdom and fuller blessedness. In a word, a man should be contented, but not indifferent to his development as a responsible and spiritual being.

The truly contented man works energetically and faithfully, and accepts all results with an untroubled spirit, trusting, at first, that all is well, but afterwards, with the growth of enlightenment, knowing that results exactly correspond with efforts. Whatsoever material possessions come to him, come not by greed and anxiety and strife, but by right thought, wise action, and pure exertion.

The Temple of Brotherhood

Universal Brotherhood is the supreme Ideal of Humanity, and towards that Ideal the world is slowly but surely moving.

Today, as never before, numbers of earnest men and women are striving to make this Ideal tangible and real; Fraternities are springing up on every hand, and Press and Pulpit, the world over, are preaching the Brotherhood of Man.

The unselfish elements in all such efforts cannot fail to have their effect upon the race, and are with certainty urging it towards the goal of its noblest aspirations; but the ideal state has not yet manifested through any outward organisation, and societies formed for the purpose of propagating Brotherhood are continually being shattered to pieces by internal dissension.

The Brotherhood for which Humanity sighs is withheld from actuality by Humanity itself; nay, more, it is frustrated even by men who work zealously for it is a desirable possibility; and this because the purely spiritual nature of Brotherhood is not perceived, and the principles involved, as well as the individual course of conduct necessary to perfect unity, are not comprehended.

Brotherhood as a human organisation cannot exist so long as any degree of self-seeking reigns in the hearts of men and women who band themselves together for any purpose, as such self-seeking must eventually rend the Seamless Coat of loving unity. But although organised Brotherhood has so far largely failed, any man may realise Brotherhood in its perfection, and know it in all its beauty and completion, if he will make himself of a wise, pure, and loving spirit, removing from his mind every element of strife, and learning to practise those divine qualities without which Brotherhood is but a mere theory, opinion, or illusive dream.

For Brotherhood is at first spiritual, and its outer manifestation in the world must follow as a natural sequence.

As a spiritual reality it must be discovered by each man for himself, and in the only place where spiritual realities can be found - within himself, and it rests with each whether he shall choose or refuse it.

There are four chief tendencies in the human mind which are destructive of Brotherhood, and which bar the way to its comprehension, namely:

Pride

Self-love

Hatred

Condemnation

Where these are there can be no Brotherhood; in whatsoever heart these hold sway, discord rules, and Brotherhood is not realised, for these tendencies are, in their very nature, dark and selfish amd always make for disruption and destruction. From these four things proceeds that serpent brood of false actions and conditions which poison the heart of man, and fill the world with suffering and sorrow.

Out of the spirit of pride proceed envy, resentment, and opinionativeness. Pride envies the position, influence, or goodness of others; it thinks, “Iam more deserving than this man or this woman”; it also continually finds occasion for resenting the actions of others, and says, “I have been snubbed,” “I have been insulted,” and thinking altogether of his own excellence, it sees no excellence in others.

From the spirit of self-love proceed egotism, lust for power, and disparagement and contempt. Self-love worships the personality in which it moves; it is lost in the adoration and glorification of that “I”, that “self” which has no real existence, but is a dark dream and a delusion. It desires pre-eminence over others, and thinks, “Iam great,” “Iam more important than others”; it also disparages others, and bestows upon them contempt, seeing no beauty in them, being lost in the contemplation of its own beauty.

From the spirit of hatred proceed slander, cruelty, reviling, and anger. It strives to overcome evil by adding evil to it. It says, “This man has spoken of me ill, I will speak still more ill of him and thus teach him a lesson.” It mistakes cruelty for kindness, and causes its possessor to revile a reproving friend. It feeds the flames of anger with bitter and rebellious thoughts.

From the spirit of condemnation proceed accusation, false pity, and false judgement. It feeds itself on the contemplation of evil, and cannot see the good. It has eyes for evil only, and finds it in almost every thing and every person. It sets up an arbitrary standard of right and wrong by which to judge others, and it thinks, “This man does not do as I would have him do, he is therefore evil, and I will denounce him.” So blind is the spirit of condemnation that whilst rendering its possessor incapable of judging himself, it causes him to set himself up as the judge of all the earth.

From the four tendencies enumerated, no element of brotherliness can proceed. They are deadly mental poisons, and he who allows them to rankle in his mind, cannot apprehend the peaceful principles on which Brotherhood rests.

Then there are chiefly four divine qualities which are productive of Brotherhood; which are, as it were, the foundation stones on which it rests, namely:

Humility

Self-surrender

Love

Compassion

Wheresoever these are, there Brotherhood is active. In whatsoever heart these qualities are dominant, there Brotherhood is an established reality, for they are, in their very nature, unselfish and are filled with the revealing Light of Truth. There is no darkness in them, and where they are, so powerful is their light, that the dark tendencies cannot remain, but are dissolved and dissipated.

Out of these four qualities proceed all those angelic actions and conditions which make for unity and bring gladness to the heart of man and to the world.

From the spirit of Humility proceed meekness and peacefulness; from self-surrender come patience, wisdom, and true judgment; from Love spring kindness, joy, and harmony; and from Compassion proceed gentleness and forgiveness.

He who has brought himself into harmony with these four qualities is divinely enlightened; he sees whence the actions of men proceed and whither they tend, and therefore can no longer live in the exercise of the dark tendencies. He has realised Brotherhood in its completion as freedom from malice; from envy, from bitterness, from contention, from condemnation. All men are his brothers, those who live in the dark tendencies, as well as those who live in the enlightened qualities, for he knows that when they have perceived the glory and beauty of the Light of Truth, the dark tendencies will be dispelled from their minds. He has but one attitude of mind towards all, that of goodwill.

Of the four dark tendencies are born ill-will and strife; of the four divine qualities are born goodwill and peace.

Living in the four tendencies a man is a strife-producer. Living in the four qualities a man is a peace-maker.

Involved in the darkness of the selfish tendencies, men believe that they can fight for peace, kill to make alive, slay injury by injuring, restore love by hatred, unity by contention, kindness by cruelty, and establish brotherhood by erecting their own opinions (which they themselves will, in the course of time, abandon as worthless) as objects of universal adoration.

The wished-for Temple of Brotherhood will be erected in the world when its four foundation stones of Humility,