Transcendence - James Allen

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When a man passes from the dark stage of temptation,

to the more enlightened stage of transmutation, he has become a saint.

A saint is one who perceives the need for self-purification,

who understands the way of self-purification,

and who has entered that way and is engaged in perfecting himself.

But there comes a time in the process of transmutation when,

with the decrease of evil and the accumulation of good,

their dawns in the mind, a new vision, a new consciousness, a new man.

When this is reached, the saint has become a sage.

He has passed from the human life to the divine life.

He is born again, and there begins for him a new round of experiences.

He wields a new power.

A new universe opens out before his spiritual gaze.

This is the stage of transcendence.

This I call the transcendent life.

When there is no more consciousness of sin,

when anxiety and doubt and grief and sorrow are ended,

when lost in animosity and anger and envy, no more possess the thoughts.

When there remains in the mind no vestige a blame towards others for one's own condition,

and when all conditions are seen to be good, because they are the result of causes,

so that no event can afflict the mind, then transcendence is attained.

Then the limited personality is outgrown, and the divine life is known,

evil is transcended, and good is all and all.

The divine consciousness is not the intensification of the human.

It is a new form of consciousness.

It springs from the old, but it is not the continuance of it.

Born of the lower life of sin and sorrow, after a period of painful torment,

it yet transcends that life and has no part in it,

just as the perfect flower transcends the seed from which it sprang.

As passion is the key to the self-life, so serenity is the key note of the transcendent life.

Rising into it, man is lifted above disharmony and disturbance.

When perfect good is realized and known, not as an opinion or an idea,

but as an experience or a possession, then convition is acquired, and tranquil joy abides

through all hardships. The transcendent life is ruled not by passions, but by principles.

It is founded not upon fleeting impulses, but upon abiding laws.

In its clear atmosphere, the orderly sequence of all things is revealed,

so that there is seen to be no room for sorrow, anxiety, or regret.

While men are involved in the passions of self, they burden themselves with cares,

and trouble themselves over many things. Above all else, they trouble over their own little,

burdened, painstricken personality, being anxious for its fleeting pleasure,

for its protection and preservation, and for its eternal safety and continuance.

Now in the life that is wise and good, all this is transcended.

Personal interests are replaced by universal purposes,

and all cares, troubles, and anxieties concerning the pleasure and fate of the personality

are dispelled, like the feverish dreams of a knight. Passion is blind and ignorant,

it sees and knows only of its own gratification. Self recognizes no law,

its object is to get and to enjoy. The getting is a graduated scale varying from sensual greed,

through many subtle vanities, up to the desire for a personal heaven or personal immortality,

but it is self still, it is the old sensual craving coming out no more subtle and deceptive form.

It is longing for some personal delight, along with its accompanying fear that delight should

be lost forever. In the transcendent state, desire and dread are ended, and the thirst for gain

and fear of loss are things that are no more. Where the universal order is seen, and where perennial

joy in that good is a normal condition, what is there left to desire? What remains to be feared?

He who has brought his entire nature into conformity and harmony with the law of righteousness,

and who has made his thoughts pure and his deeds blameless, has entered liberty.

He has transcended darkness and morality, and has passed into light and immortality.

For the transcendent state is at first a higher order of morality than a new form of perception,

and at last a comprehensive understanding of the universal moral causation, and this morality,

this vision, and this understanding constitute the new consciousness, the divine life.

The transcendent man is he who is above and beyond the dominion of self. He has transcended

evil and lives in the practice and knowledge of good. He is like a man who, having long looked upon

the world with dark and eyes, is now restored to sight and sees things as they are. Evil is an

experience, and not a power. If it were an independent power in the universe, it could not be transcended

by any being. But though not as real as a power, it is real as a condition and an experience,

for all experience is of the nature of reality. It is a state of ignorance, of undevelopment,

and as such it recedes and disappears before the light of knowledge, as the intellectual ignorance

of a child vanishes before gradually accumulating learning, or as darkness dissolves before the rising

light. The painful experience of evil passes away, as the new experiences of good enter into

and possess the field of consciousness. And what are the new experiences of good? They are

many and beautiful, such as the joyful knowledge of the freedom from sin. They are the absence of

remorse and deliverance from all torments of temptation. They are ineffable joy in conditions and

circumstances, which formally cause deep affliction, and imperviousness to be hurt by the actions of

others. They are great patience and sweetness of character, serenity of mind under all circumstances,

an emancipation from doubt, fear, and anxiety. They are freedom from all dislike, envy, and animosity,

with the power to feel and act kindly toward others, those who see fit to constitute themselves

as one's enemies or opponents. They are the divine power to give blessings for curses,

and to return good for evil. A deep knowledge of the human heart, with a perception of its fundamental

goodness, an insight into the law of moral causation, and the mental evolution of beings,

with a prophetic foresight of the sublime good that awaits humanity. Above all, they are a glad

rejoicing in the limitation and impotency of evil, and in the eternal supremacy and power of good.

All these, and the calm, strong, far-reaching life that these implying contain, are the rich

experiences of the transcendent man, along with all the new and varied resources, the vast powers,

the quickened abilities, and enlarged capacities that spring to life in the new consciousness.

Transcendences are passing virtue. Evil and good cannot dwell together. Evil must be abandoned,

left behind, and transcended before good is grasped and known. When good is practiced and fully

comprehend it, then all the afflictions of the mind are at an end. For that which is accompanied

with pain and sorrow in the consciousness of evil, is not so accompanied in the consciousness of

good. What so ever happens to the good man cannot cause him perplexity or sorrow, for he knows

its cause and issue, knows the good which is ordained to accomplish in himself, and so his mind

remains happy and serene. Though the body of the good man may be bound, his mind is free,

though it may be wounded and in pain, joy and peace abide within his heart.

A spiritual teacher had a pupil who was apt and earnest. After several years of learning and

practice, the pupil one day offered a question for discussion which his master could not answer.

After days of deep meditation, the master said to his pupil,

I cannot answer the question which you have asked. Have you any solution to offer?

Whereupon the pupil formulated a reply to the question which he had propounded.

The master then said to him, you have answered that which I could not,

and henceforth neither I nor any man can instruct you. For now you are indeed instructed by truth.

You have soared, like the kingly eagle, where no man can follow. Your work is now to instruct others.

You are no longer the pupil. You have become the master. In looking back on the self-life which he

had transcended, the divinely enlightened man sees all the afflictions of that life,

as though his school masters were teaching and leading him upward.

And in the measure that he penetrated their meaning and lifted himself above them,

they departed from him. Their mission to teach him having ended. They left him the triumphant

master of the field. For the lower cannot teach the higher. Ignorance cannot instruct wisdom.

Evil cannot enlighten good. Nor can the pupil set lessons for the master.

That which is transcended cannot reach up to that which transcends.

Evil can only teach in its own sphere, where it is regarded as master.

In the sphere of good it has no place and no authority.

The strong traveler on the highway of truth knows no such thing as resignation to evil.

He only knows obedience to good. He who submits to evil saying,

sin cannot be overcome, and evil must be born.

Thereby acknowledges that evil is his master. It is not his master to instruct him,

but to bind and oppress him. The lover of good cannot be a lover of evil.

Nor can he, for one moment, admit its ascendancy.

He elevates and glorifies good, not evil. He loves light, not darkness.

When a man makes truth his master, he abandons error. As he transcends error, he becomes more like

his master, until at last he becomes one with truth, teaching it as a master, by his actions,

and reflecting it in his life. Transcendence is not an abnormal condition,

it belongs to the orderly process of evolution. Though as yet few have reached it,

all will come into it in the course of the ages, and he who ascends into it sins no more,

sorrows no more, and is no more troubled. Good are his thoughts, good are his actions,

and good is the tranquil tenor of his way. He has conquered self, and has submitted to truth.

He has mastered evil, and has comprehended good. Henceforth, neither men nor books can instruct him,

for he is instructed by the supreme good, the spirit of truth.

5.

Recording by Andrea Fiori

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