By the mastery of self, a distinct form of consciousness is evolved which some would call divine. It is distinguished from that ordinary human consciousness, which craves personal advantages and gratifications on the one hand, and is involved in remorse and sorrow on the other. This divine consciousness concerns itself with humanity and the universe, with eternal verities, with righteousness, wisdom, and truth, and not with pleasures, protection, and preservation of the personality. Not that personal pleasure is destroyed, but that it is no longer craved and sought, it no longer takes a foremost place. It is purified, and it is received as the effect of right thought and action, and is no longer an end in itself.
In divine consciousness there is neither sin nor sorrow. Even the sense of sin has passed away, and the true order and purpose of life being revealed, no cause is found for lamentation. Jesus called this state of consciousness "The Kingdom of Heaven"; Buddha named it "Nirvana"; Lao-Tze's term for it was "Tao"; Emerson refers to it as "The Over-Soul"; and Dr. Bucke calls it "Cosmic Consciousness" in his valuable work bearing that title.
The ordinary human consciousness is self-consciousness. Self, the personality, is placed before everything else. There are ceaseless anxieties and fears concerning the self. Its possible loss is thought to be the most grievous calamity, and its eternal preservation the most important thing in the universe.
In divine consciousness all this has passed away. Self has disappeared. Therefore, there can be no more fears and anxieties concerning the self, and things are considered and known as they are, and not as they afford pleasure or cause pain to self, not as self wishes them to be for its own temporal or eternal happiness.
The self-conscious man is subject to desire; the divinely conscious man is master of desire. The former considers what is pleasant or unpleasant; the latter acts from the righteous law without reference to pleasure or pain.
The race is passing through self-consciousness to divine consciousness; through the slavery of self, with its sense of sin and shame, to the freedom of Truth, with its sense of purity and power. The Great Teachers and Saviors of the race have already attained. In former existences they have already passed through all forms of self-consciousness, and now, having subjugated self, have become divinely conscious.
They have reached the summit of evolution on this earth, and have no further need to be reborn in the self-conscious form. They are Masters of Life. Having conquered self, they have acquired the Supreme Knowledge. Some of them are worshiped as God because they manifest a wisdom and a consciousness which is quite distinct from the normal self-consciousness of humanity, and which is therefore regarded with, and surrounded by, incomprehensible mystery. Yet, in this divine consciousness there is no mystery, but, on the contrary, a transparent simplicity which becomes apparent when the confusions of self are dispersed.
The abiding gentleness, the sublime wisdom, the perfect calm of the Great Teachers—qualities which appear supernatural when viewed from the self-consciousness state—are seen to be simple and natural when the first glimmering of divine consciousness dawns in the mind. And such divine consciousness does not appear until a high degree of morality is attained by self-conscious man.
Man becomes divinely conscious, divinely wise, divinely gentle and strong in the measure that he subdues and dominates within, those passions by which humanity is subdued and dominated. The divine master is one who has attained mastery over self. The abiding nobility, beneficent characteristics, and unobtrusive virtue which mark off the spiritually enlightened man from others, are the fruits of self-conquest, the logical outcome of a long struggle to master and comprehend those mental forces which the self-conscious man blindly obeys without understanding.
Self-conscious man is a slave to self. Obeying self-centered inclinations, he is in submission to his passions, and to the sorrows and pains which allegiance to those passions inflict upon him. He is conscious of sin and sorrow, but sees no way out of these conditions. And so he invents theologies which he substitutes for effort, and which, while affording him fitful comfort through uncertain hope, leave him the easy victim of sin, and the willing prey of sorrow.
Divinely conscious man is the master of self. He obeys Truth and not self. He curbs and directs his inclinations and is conscious of a growing power over sin and sorrow. He sees that there is a way out of these conditions by the path of self-mastery. He needs no theologies to aid him, but exerts himself in right-doing, and is gladdened by a sense of victory and increasing purity and power. When his mastery is complete, he has no inclinations but those which accord with Truth. He has then become the conqueror of sin, and is no longer subject to sorrow.
Enlightened, wise, and evermore peaceful and happy is he who has subjected, overcome, and cast out the turbulent self that reigned within. The tempests of sorrow do not chill him. The cares and troubles which beset man pass him by, and no evil thing overtakes him. Secure in divine virtue, no enemy can overthrow him; no foe can do harm. Kind and peaceful, no person, power, nor place can rob him of repose.
There is no enemy but self, no darkness but ignorance, no suffering but that which springs from the insubordinate elements of one's own nature.
No man is truly wise who is involved in likes and dislikes, wishes and regrets, desires and disappointments, sins and sorrow. All these conditions belong to the self-conscious state, and are indications of folly, weakness, and subjection.
He is truly wise who, in the midst of worldly duties, is always calm, always gentle, always patient. He accepts things as they are, and does not wish nor grieve, desire nor regret. These things belong to the divinely conscious state, the dominion of Truth, and are indications of enlightenment, strength, and mastery.
He who does not desire riches, fame, or pleasures; who enjoys what he has, yet does not lament when it is taken from him, he is indeed wise.
He who desires riches, fame, and pleasure; who is discontented with what he has, yet laments when it is taken from him, he is indeed foolish.
Man is fitted for conquest, but the conquest of territory will not avail; he must resort to the conquest of self. The conquest of territory renders man a temporal ruler, but the conquest of self makes him an eternal conqueror.
Man is destined for mastery; not the mastery of his fellow men by force, but the mastery of his own nature by self-control. The mastery of his fellow men by force is the crown of egotism, but the mastery of self by self-control is the crown of humility.
He is man the master who has shaken off the service of self for the service of Truth, who has established himself in the Eternal Verities. He is crowned, not only with perfect manhood, but with divine wisdom. He has overcome the disturbances of the mind and the shocks of life. He is superior to all circumstances. He is the calm spectator, but no longer the helpless tool, of events. No more a sinning, weeping, repenting mortal, he is pure, rejoicing, upright immortal. He perceives the course of things with a glad and peaceful heart; a divine conqueror, master of life and death.
More Articles by This Author James Allen
James Allen was a little-known philosophical writer and poet. He is best recognized for his book, As a Man Thinketh. Allen wrote about complex subjects such as faith, destiny, love, patience, and religion but had the unique ability of explaining these subjects clearly and in a way that is easy to understand. He often wrote about cause and effect, sowing and reaping, as well as overcoming sadness, sorrow, and grief. For more information on the life of James Allen, click here.