# From Passion to Peace/Temptation

Temptation
Aspiration can carry a man into heaven, but to remain there he must learn to conform his entire mind to the heavenly conditions: to this end temptation works.
Temptation is the reversion, in thought, from purity to passion. It is a going back from aspiration to desire. It threatens aspiration until the point is reached where desire is quenched in the waters of pure knowledge and calm thought. In the early stages of aspiration, temptation is subtle and powerful, and is regarded as an enemy; but it is only an enemy in the sense that the tempted one is his own enemy. In the sense that it is the revealer of weakness and impurity, it is a friend, a necessary factor in spiritual training. It is, indeed, an accompaniment of the effort to overcome evil and apprehend good. To be successfully conquered, the evil in a man must come to the ​surface and present itself, and it is in temptation that the evil hidden in the heart stands revealed and exposed.
That which temptation appeals to and arouses is unconquered desire, and temptation will again and again assail and subdue a man until he has lifted himself above the lusting impulses. Temptation is an appeal to the impure. That which is pure cannot be subject to temptation.
Temptation waylays the man of aspiration until he touches the region of the divine consciousness, and beyond that border temptation cannot follow him. It is when a man begins to aspire that he begins to be tempted. Aspiration rouses up all the latent good and evil, in order that the man may be fully revealed to himself, for a man cannot overcome himself unless he fully knows himself. It can scarcely be said of the merely animal man that he is tempted, for the very presence of temptation means that there is a striving for a purer state. Animal desire ​and gratification is the normal condition of the man who has not yet risen into aspiration; he wishes for nothing more, nothing better, than his sensual enjoyments, and is, for the present, satisfied. Such a man cannot be tempted to fall, for he has not yet risen.
The presence of aspiration signifies that a man has taken one step, at least, upward, and is therefore capable of being drawn back, and this backward attraction is called temptation. The allurements of temptation subsist in the impure thoughts and downward desires of the heart. The object of temptation is powerless to attract when the heart no longer lusts for it. The stronghold of temptation is within a man, not without; and until a man realizes this, the period of temptation will be protracted. While a man continues to run away from outward objects, under the delusion that temptation subsists entirely in them, and does not attack and purge away his impure imaginings, his temptations will increase, and his ​falls will be many and grievous. When a man clearly perceives that the evil is within, and not without, then his progress will be rapid, his temptations will decrease, and the final overcoming of all temptation will be well within the range of his spiritual vision.
Temptation is torment. It is not an abiding condition, but is a passage from a lower condition to a higher. The fulness and perfection of life is bliss, not torment. Temptation accompanies weakness and defeat, but a man is destined for strength and victory. The presence of torment is the signal to rise and conquer. The man of persistent and ever renewed aspiration does not allow himself to think that temptation cannot be overcome. He is determined to be master of himself. Resignation to evil is an acknowledgment of defeat. It signifies that the battle against self is abandoned; that good is denied; that evil is made supreme.
As the energetic man of business is not ​daunted by difficulties, but studies how to overcome them, so the man of ceaseless aspiration is not crushed into submission by temptations, but meditates how he may fortify his mind; for the tempter is like a coward, he only creeps in at weak and unguarded points.
The tempted one should study thoughtfully the nature and meaning of temptation, for until it is known it cannot be overcome. A wise general, before attacking the opposing force, studies the tactics of his enemy; so he who is to overcome temptation must understand how it arises in his own darkness and error, and must study, by introspection and meditation, how to disperse the darkness and supplant error by truth.
The stronger a man’s passions, the fiercer will be his temptations; the deeper his selfishness, the more subtle his temptations; the more pronounced his vanity, the more flattering and deceptive his temptations.
​A man must know himself if he is to know truth. He must not shrink from any revelation which will expose his error; on the contrary, he must welcome such revelations as aids to that self-knowledge which is the handmaid of self-conquest.
The man who cannot endure to have his errors and shortcomings brought to the surface and made known, but tries to hide them, is unfit to walk the highway of truth. He is not properly equipped to battle with and overcome temptation. He who cannot fearlessly face his lower nature cannot climb the rugged heights of renunciation.
Let the tempted one know this: that he himself is both tempter and tempted; that all his enemies are within; that the flatterers which seduce, the taunts which stab, and the flames which burn, all spring from that inner region of ignorance and error in which he has hitherto lived; and knowing this, let him be assured of complete victory over evil. When he is sorely tempted, let ​him not mourn, therefore, but let him rejoice in that his strength is tried and his weakness exposed. For he who truly knows and humbly acknowledges his weakness will not be slow in setting about the acquisition of strength.
Foolish men blame others for their lapses and sins, but let the truth-lover blame only himself. Let him acknowledge his complete responsibility for his own conduct, and not say, when he falls, this thing, or such and such circumstance, or that man, was to blame; for the most which others can do is to afford an opportunity for our own good or evil to manifest itself; they cannot make us good or evil.
Temptation is at first sore, grievous, and hard to be borne, and subtle and persistent is the assailant; but if the tempted one is firm and courageous, and does not give way, he will gradually subdue his spiritual enemy, and will finally triumph in the knowledge of good.
​The adverse one is compounded of a man’s own lust and selfishness and pride, and when these are put away, evil is seen to be naught, and good is revealed in all-victorious splendor.
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