The Mastery of Destiny: With linked Table of Contents
By James Allen
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James Allen
Born in 1864 in England, James Allen took his first job at fifteen to support his family. Allen worked as a factory knitter and later a private secretary before writing his first book, From Poverty to Power, in 1901. In 1903 he completed his best-known work: As a Man Thinketh. Allen wrote nineteen books, including his spiritual journal, The Light of Reason, before he died at age forty-seven in 1912. While not widely known during his lifetime, Allen later came to be seen as a pioneer of contemporary inspirational literature.
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The Mastery of Destiny - James Allen
The Mastery of Destiny
by James Allen
©2014 Sublime Books
Cover image © Can Stock Photo Inc. / rolffimages
All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner without written permission except for brief quotations for review purposes only.
Sublime Books
PO Box 632
Floyd, VA 24091
ISBN 13: 978-1-63384-575-6
Table of Contents
Deeds, Character, and Destiny
The Science of Self-Control
Cause and Effect in Human Conduct
Training of the Will
Thoroughness
Mind-Building and Life-Building
Cultivation of Concentration
Practice of Meditation
The Power of Purpose
The Joy of Accomplishment
Deeds, Character, and Destiny
There is, and always has been, a widespread belief in Fate, or Destiny, that is, in an eternal and inscrutable Power which apportions definite ends to both individuals and nations. This belief has arisen from long observation of the facts of life.
Men are conscious that there are certain occurrences which they cannot control, and are powerless to avert. Birth and death, for instance, are inevitable, and many of the incidents of life appear equally inevitable.
Men strain every nerve for the attainment of certain ends, and gradually they become conscious of a Power which seems to be not of themselves, which frustrates their puny efforts, and laughs, as it were, at their fruitless striving and struggle.
As men advance in life, they learn to submit, more or less, to this overruling Power which they do not understand, perceiving only its effects in themselves and the world around them, and they call it by various names, such as God, Providence, Fate, Destiny, etc.
Men of contemplation, such as poets and philosophers, step aside, as it were, to watch the movements of this mysterious Power as it seems to elevate its favorites on the one hand, and strike down its victims on the other, without reference to merit or demerit.
The greatest poets, especially the dramatic poets, represent this Power in their works, as they have observed it in Nature. The Greek and Roman dramatists usually depict their heroes as having foreknowledge of their fate, and taking means to escape it; but by so doing they blindly involve themselves in a series of consequences which bring about the doom which they are trying to avert. Shakespeare’s characters, on the other hand, are represented, as in Nature, with no foreknowledge (except in the form of presentiment) of their particular destiny. Thus, according to the poets, whether the man knows his fate or not, he cannot avert it, and every conscious or unconscious act of his is a step towards it.
Omar Khayyam’s Moving Finger is a vivid expression of this idea of Fate:
"The Moving Finger writes, and having writ,
Moves on: nor all thy Piety nor Wit
Shall lure it back to cancel half a line,
Nor all thy Tears wash out a Word of it."
Thus, men in all nations and times have experienced in their lives the action of this invincible Power or Law, and in our nation today this experience has been crystallized in the terse proverb, Man proposes, God disposes.
But, contradictory as it may appear, there is an equally widespread belief in man’s responsibility as a free agent.
All moral teaching is an affirmation of man’s freedom to choose his course and mold his destiny: and man’s patient and untiring efforts in achieving his ends are declarations of consciousness of freedom and power.
This dual experience of fate on the one hand, and freedom on the other, has given rise to the interminable controversy between the believers in Fatalism and the upholders of free will —a controversy which was recently revived under the term Determinism versus Freewill.
Between apparently conflicting extremes there is always a middle way
of balance, justice, or compensation which, while it includes both extremes, cannot be said to be either one or the other, and which brings both into harmony; and this middle way is the point of contact between two extremes.
Truth cannot be a partisan, but, by its nature, is the Reconciler of extremes; and so, in the matter which we are considering, there is a golden mean
which brings Fate and Free will into close relationship, wherein, indeed, it is seen that these two indisputable facts in human life, for such they are, are but two aspects of one central law,