Lesson V Karma Yoga

The Yogi Philosophy teaches that while there is but one goal for true human endeavor – one end to be sought – still there are different paths to that goal, each path best suited to the particular temperament of the individual. Temperament, of course, is not the result of accident or chance, but is the result of the particular development of the soul in its evolution, and represents the particular line of thought and resulting action, which has been pursued by the soul in its development. It is a very real thing at each stage of unfoldment, and forms the line of least resistance for the individual. And, so, the Yogis teach that the particular path best adapted to the requirements of the temperament and tastes – that is, to the desires – of each individual soul, is the one for him to follow, They divide the Path of Attainment into three sub-paths leading up to the main road. They call the three paths (1) Raja Yoga, (2) Karma Yoga, (3) Gnani Yoga; each of these forms of Yoga being a path leading to the great read, and each fit to be traveled by those who may prefer it – but all leading to the same place.

Raja Yoga is the path followed by those who feel inclined to develop the powers latent in Man – the gaining of the control of the mental faculties by the Will – the attainment of the mastery of the lower self – the development of the mind, to the end that the soul may be aided in its unfoldment. Karma Yoga is the Yoga of work – the path of action. Gnani Yoga is the Yoga of Wisdom. In addition to the above mentioned three forms of Yoga, there is that which is known as “Bhakti Yogi,” or the Yoga of devotion – the path of religious feeling. Some writers treat this path as if it were distinct from the others – a separate path – but we prefer thinking and teaching that it is merely an incident of each of the three paths, as we cannot conceive of any student of Yoga divorcing his work from the love and devotion to the Absolute – to God. We fail to see how one may follow any of the several Yoga paths without being filled with love and reverence for the great centre of all life. In these lessons we will speak of Bhakti Yogi separately, but we wish to be understood that we do not consider it a separate thing, but feel that the student of any, or all, of the forms of Yogi must combine Bhakti Yogi with his favorite form of study.

In this lesson we will take up the branch of the subject known as “Karma Yoga” – the Yoga of action – of work. But we must explain that although the necessities and tendencies of the student may make this path the more attractive to him, still he may take a keen interest in the other forms of Yogi, such as Gnani Yoga, Raja Yoga, etc. And the students of these other branches must not overlook Karma Yoga as being beneath their notice, for it is a matter which concerns their daily life, and in this Western world where nearly all men live a life of action, the student must combine the principles of Karma Yoga with his other studies.

This lesson will be devoted to Karma Yoga. The next lesson will take up the subject of Gnani Yoga. The one following Gnani Yoga will take up that branch of the subject known as Bhakti Yoga. We will not touch upon Raja Yoga in these lessons, as we are now preparing a separate book upon that branch of Yoga.

Before considering Karma Yoga it may be well for us to take a general view of the subject of Yoga. What is the end and aim of the teachings and the practices.’ What does it all mean? What is Man seeking for in all these endeavors? What does life, and growth, and development, and evolution mean? These are questions that thinking people are constantly asking, and which but few are able to answer even partially.

The Yogi Philosophy teaches that the end of all human endeavor and life is to allow the soul to unfold until it reach with Spirit. And as Spirit is the divine part of man– the bit of God-material in him – this union eventually will result in what is known as Union with God – that is the bringing of the individual soul into conscious touch and union with the centre of all life.

Some may think and teach that the end of human life is happiness, and this is true if they mean the real happiness of the soul – the only true happiness. But if they mean the relative and transitory thing usually called “happiness,” they quickly find that they are pursuing a "will-o’-the-wisp,” that constantly recedes as they approach it. True happiness is not to be found in relative things, for these turn to ashes like Dead Sea fruit, the moment we reach out to grasp them. We may find a certain amount of happiness in the pursuit of things but when we pluck the fruit it withers. No matter how high may he the thing pursued in the chase for happiness, the result is the same. Relative things cannot help being relative and consequently fade away. They are creatures of time and space and while they serve their purposes they cannot live beyond their time. They are mortal, and like all mortal things must die. Only the absolute thing remains unchanged, and is deathless.

And all this struggle, and pain. and life, and effort really is directed toward the unfoldment of the soul that it may recognize its real self. This is what it all means. This is why we pursue first this thing and then that thing, thinking that we need them, only that we need them not. We feel hunger that cannot be appeased – a thirst that will not be quenched. And we try all the experience of life, sometimes feverishly and eagerly, sometimes listlessly and sluggishly, but find them all to be shadows and unrealities. But the hunger and thirst still remain, and torment us to further efforts. And this will be until we learn that the thing we desire is within us, instead of outside of us – and when we learn this lesson, even faintly, we begin to seek intelligently and are changed beings. This is the meaning of life – of evolution.

The great majority of the race is engaged in this pursuit of happiness in a blind, unconscious fashion. They run hither and thither, trying one thing after another hoping to find that intangible something that they instinctively feel will bring them peace and happiness. And, although meeting with repeated disappointments, they keep up the search with unabated zeal, being impelled thereto by the unfolding soul crying for that which is necessary to it. As the soul awakens and unfolds, through experience after experience, it gradually obtains an intelligent and conscious conception of the true nature of that for which it seeks, and thereafter it follows only the roads which lead to the thing so long sought after, but so recently known to be the sought-after thing.

Many Western seekers after truth have complained that the philosophies of the East were not adapted to the needs and requirements of the Western student, as the conditions of life were different in the two parts of the world. This objection, if it were sustained, would be positive proof that the teachings of the East were not sound and true, for any true sound teaching and philosophy must be applicable to all sorts and conditions of men, irrespective of race, climate, country, occupation, surroundings or environment. If the teachings are not fitted for the wants of every soul they are unsound and must be discarded. Even the lowliest, humblest and vilest of the race must be taken into consideration, or the teachings fall short of being the truth. For even that lowly individual, as well as the most exalted (in the world's estimation) form part of the race, and are under the law and cannot be left out.

The trouble with these objecting Western students is that they have considered the Eastern teachings to be fit only for those who could spend their life in dreaming, meditating, and in seclusion far away from the busy world. But this is a great mistake. It is true that some Eastern students follow this retired life, and obtain great results therefrom – this is their Karma – the result of desire and tendencies acquired in their past lives. But no true Yogi would think of teaching that this plan was the only one – or even the best one for all students. On the contrary, he recognizes that even in the East a life of activity is right and proper for those who are thrown into it, and that to shirk its duties or run away is a violation of the great law. This being so, it follows that the intense activity of the Western races (all of which is in accordance with well established laws, and a distinct and well understood stage of evolution) renders seclusion and retirement literally impossible for thousands of earnest students, who must follow the path or plan called for by their Karma. And they gladly point out to such students the beauties and advantages of that branch of their philosophy known as “Karma Yoga,” which we take up in this lesson.

The word “Karma” comes from the Sanskrit word “Kri,” meaning “to do”; “to act.” "Karma” is more frequently used to designate what may be called the “effect of actions.” In our “Fourteen Lessons” we have considered the Eastern teachings of Karma, under the chapter entitled "Spiritual Cause and Effect." In that chapter we gave you a brief description of the law of cause and effect in the spiritual world – how the effects of actions follow actions, just as actions follow thoughts. The real effect of actions is really the effect of thoughts, as actions result from thoughts.

We are what we are today, simply because we have done, or left undone, certain things in our past lives, We have had certain desires, and have acted upon them, and the result is manifested today. We do not mean that we are literally being “punished” because we have done certain things in the past – for punishment (as such) forms no part of the law. But we have desired to do certain things, and have done them so far as we were able, and the inevitable results came in their train. We put our fingers into the fire and we are now nursing the burn – that’s all. These things that we did in the past were not necessarily bad things. We merely may have become unduly attached to certain things, and our attachment and greed have brought upon us certain effects, which effects, while perhaps more or less unpleasant and painful are good because they teach us that we do not want the thing we had sought, and we will not make the same mistake again. Moreover, once we have had our eyes opened so that we understand the nature of our trouble, the smart of the burns decreases and the hurt fades away.

This spiritual law of cause and effect is known in the East as “Karma.” When the Eastern students speak of one's “Karma,’ they mean that which has come to the person in pursuance of that law, or that which is attached to him by its operations. Everyone has generated Karma, the effects of which are manifesting constantly. There is no reason why we should feel frightened or disturbed at this knowledge. A realization of the truth enables us to live out our Karma with the minimum degree of pain and trouble, and also prevents us from acquiring new undesirable Karma. Our karma may be pleasant, or unpleasant according to the causes we have set into operation, or they may he made pleasant or unpleasant by our mental attitude toward them. The philosopher may transmute "bad" Karma into “good” by refusing to see the “bad” in it, and the ignorant person may find fault with the best of Karma.

Many students of the Easter philosophies seem to regard this law of Spiritual Cause and Effect – Karma – as a system of punishment decreed, regulated and administered by the spiritual powers that be. This is erroneous. While Karma often does act as a punishment – that is, as an equalizing and deterring factor – yet there is no element of revenge in it – no plan of Divine “getting even.” It is simply cause and effect.

It is difficult to explain just what we mean, without giving specific examples, which plan is almost impossible in a work of this kind. We may say, however, that one who is possessed with a desire for power, which desire he constantly nourishes and feeds with selfish thoughts, is sure to become involved in a sequence of causes and effects which may cause him KARMA the greatest pain and suffering, physical or mental. He may attain his desire, sooner or later, if his desire be sufficiently strong and persistent, but he is very apt to suffer from unsatisfied longings which have been smothered out by the over-ruling passion. He may gain his prize at the cost of all else dear to him. Or, his desire not being so strong as a like desire in some other minds, he may not attain his goal, but will be ground to pieces in the great mental or psychic machinery which he has helped to set into motion, and into which he is irresistibly drawn. 'When a man has a keen desire for the fruit of some action, he is very likely to start into motion (in connection with others) certain psychic machinery, which either may work to his advantage, or else may grind him to pieces according to the circumstances of the case, his strength of purpose or his mental powers. Men are often blown up by their own bombs, or consumed in fires of their own starting. They get "mixed into things” and often suffer from that course.

Even those who attain that for which they have been seeking (either in this life or in some future one) may be greatly disappointed and may find life a curse. The autocratic ruler may suffer untold mental agonies, and the multi-millionaire may be mare unhappy than the beggar at his gates. But, not only is this so, but those who have entered the race, and have not been able to keep up with the winners, are tossed about, pushed, thrown down and trampled upon, and otherwise hurt, because they have entered the race. They not only suffer from disappointment, but are hurt besides. We recall a man who started to hate certain persons – hated them bitterly – tried to injure them in every possible way. The result was that he entangled himself in the psychic machinery of hate which is in full operation in the world, and before long brought upon himself the hatred and enmity of hundreds of other persons, and was hurt in mind and purse, and suffered great agony and mental torture. Of those whom he had started to hate, he succeeded in hurting only one person, and that person was a man also living on the “hate plane" of thought, who naturally attracted to himself thoughts and actions of like nature. But the lesson was a valuable one to the first mentioned man, for his eyes were opened to the folly and consequences of hate, and thereafter he refined to allow himself to become entangled in its net. Those who play the game of hate must not complain if they are hurt. Those who are entangled in the machinery of greed must not complain if they suffer from some shrewder person on the same plane. Those who pin their lives upon some material object must not wonder if they suffer pain through the person or thing to whom they attach themselves so closely.

“But,” one may say, “how am I to escape these things if I am in the active world at all? How may I escape the effect of actions?" The Yogi Philosophy answers: “By taking part in the great game of life – by going through its motions – by doing the best thing possible for you – but all the time remembering that you do not allow yourself to become attached to the fruits of the work. Work for work’s sake – do your part in the world gladly, cheerfully, willingly and heartily, but realize that the fruits are as naught in the end, and laugh at the thought that these relative things have any "real value to you.” To a consideration of this answer, we will devote the remainder of this lesson. We trust that we shall be able show you that this advice, as unpractical and difficult as it may seem at first sight, is not only practicable to the most strenuous business worker of the lot but is the only true plan of life. This old Eastern wisdom seems to be particularly adapted to the requirements of the busy Western world at this time, although, on the surface, it may seem to fly in the face of modern progress.

But, at this place, we must remind the student that these teachings will be accepted by only a few of the race. The great majority of people are too much infatuated with the present condition of things – the pulling down, and climbing over the dead bodies of their brothers – the cannibalism and savagery of modern industrial and commercial life – to follow any other course. This being so, they will continue to eat and be eaten – kill and be killed – crush down and be crushed down – hate and be hated. And those who deal out these things to others – and who take a delight in them – bring themselves under the operation of the law of cause and effect to such an extent that they become enmeshed in the machinery, and often get ground up while expecting to aid in the tearing apart of others.

The few who are ready for the teachings, will understand what we mean and will be able to stand aside and see themselves fight and struggle in the rush, while their soul stands apart from the fray. They will live the same life and do the same things as their undeveloped brothers – that is, apparently – but they will know the truth and keep themselves free from being drawn into the machinery, or entangled in the nets.

We are asked frequently, "What would become of things if every one were to follow your teachings?” We might answer that the whole structure of modern life would fall to pieces, to be succeeded by something infinitely better. But there is no need for this answer, because there is no likelihood of the majority of the race accepting these teachings in the near future. A greater number are accepting them every day, but at the best, those who accept and live them will be but a handful in the crowd of those who live and act. Many years of struggle, and trial – endeavor and experiment – must come before the race, as a whole, is ready to take even the first step toward improvement. We say this not in sadness, but philosophically, knowing that all the struggle and pain is a necessary part of the evolution of the race. (When we speak of “these teachings” we do not refer to the particular presentation of the truth given through us., but to the various forms of these teachings which are being given through hundreds of teachers of the various schools at this time.)

[Please remember that this one written 100 years ago - when there was plenty of time left]

One of the first things to be learned by the Karma Yogi is that he is a unit in the whole machinery or plan of life. He has his place and must take his part in the work. But, no matter how important his position – or how responsible a place he is called upon to fill – he is but a unit in the plan, and must be willing to be used in accordance with that plan, And however lowly or unimportant he may seem to be, he is still a unit having a purpose and work. Nothing is unimportant, and the most important is still subject to the law underlying the plan. We must all play our parts – play them well – not only because we are working out our own development and evolution, but also because we are being used by the Divine Mind as a pawn, or higher piece, in the great game of life. Not that we are mere automatons – far from that – but that our interests are bound up with that of the race, and we touch all mankind at some point. 'We must be perfectly willing to be so used, and we will find that the willingness prevents friction and pain. It is difficult to express this point as clearly as we would like to do, but we trust that our meaning will be made clear as we proceed.

Our lives are not merely for the development of our individuality, but we are needed to play upon and be played upon by other individualities, that the entire race be assisted in its upward trend. A certain piece of work may seem to us to be useless as a part of our own development, but that particular bit of work is evidently needed in some part of the great plan and we should perform our part willingly. Every move and position has a meaning, just as a move in a game of chess apparently may be devoid of meaning and purpose, but, later in the game, it will be seen to have been the first move in a great plan. And, so the true Karma Yogi allows himself to be moved by the Spirit without complaint, knowing that all will be well with and that the move is needed to start certain combinations or changes in the great game of life being played by all men. Those who do not understand this secret of the inner workings of the game, generally rebel and set up resistance to these enforced moves, and thereby cause themselves great pain and suffering from the friction – the resistance causes forcible move– while the awakened soul, seeing things as they are, smiles and allows itself to be moved, and consequently escapes the pain, and generally reaps a positive benefit from the change, although it does not expect such benefit as a reward. It simply recognizes the Master Hand making the move, willingly allows itself to be moved to another square, and used to effect a new combination.

This is not a mere dream of transcendental philosophy. It would surprise many of you to be told that some of the leading figures in every branch of human effort recognize this force behind them, and have learned to trust to it. Let us give you the testimony of a very prominent man – one whose name is known all over the world as a great leader and “master of circumstances.” He has no knowledge of the Eastern teachings (or, had not at the time of the following statement), but several years ago he confided the following information to a friend of his, who repeated it to us. This “captain of industry” said; “The public give me credit with being a most strenuous character, and as planning a long way ahead some wonderful combinations and schemes, They are quite wrong. I plan very little ahead, in fact, often see no more than one step at a time, although the general plan seems to be stored away somewhere in my mind. I feel that to a great extent I am merely a pawn in a great game of chess, and am being used by some great power as a means of working some great changes in things and men, although I am ignorant of what these changes are. I do not feel that I am favored by Providence for any special good in me, for, without mock modesty, I may truthfully say that I feel that I do not deserve any special reward, for I am no better or wiser than my fellows. I cannot help feeling, at times, that the things I do are done for some other people, possibly the race, although many of my acts, or rather the results of my acts may seem in the direction of working injury to the public at large. I get no special pleasure from my money, although I feel a keen interest in the game of making it, for the time being, and when a thing is accomplished I feel like flinging it away like a worn out toy. I do not know what it all means, to be sure, but am sure it means something. Some day, perhaps, I may be stripped of my possessions, but I feel that even if that happens I will be given something that wilt repay me for my apparent loss. I noticed this thing early in life, and I soon learned to be “led” or moved by it whatever it is. When I resisted, I found that I was hurt somehow, but that when I allowed myself to be moved without resistance, I was successful. Sometimes I laugh to see how the public regard my “achievements” when really I have been merely a checker-man or pawn in some great game, the mover of which I do not know, and of whom I have no reason to believe myself a special favorite.”

This man, unconsciously, stumbled upon one of the principles of "Karma Yoga" – that principle which is known as “The Secret of Work.” He cares little for results – for the fruits of his work – although he feels a keen interest in the game while it is being played, He does not seem to be “attached” to the fruits of his work, although this is not apparent to those who view him from a distance. He feels that he is a cog in the great machinery, and is willing to play his part. Many of the things he does, or apparently does {the doing is really done by many men, whose interests conflicting and agreeing, focus upon him) bear hard upon many of the race, but close observers see that he, and others of his kind, are unconsciously paving the way for the great economic changes that are coming to the race, and which are based upon a dawning consciousness of the Brotherhood of Man. We do not hold out this man as an illustration of a Karma Yogi – he is not that, because he lives the life unconsciously and without understanding, while the Karma Yogi is fully conscious of what it all means and understands the causes behind it. We merely cite this case as an illustration of its common occurrence. Many others in all walks of life are practicing some of the principles of Karma Yoga more or less unconsciously. They speak of taking life “philosophically,” by which they mean they are not allowing themselves to become "attached,” or to take too seriously the fruits of their labors, attained or anticipated. They work, more or less, from a love of work – “work for work’s sake” – they like to be "doing things,” and take a pleasure in the game of life, that is, in the game itself rather than in its prizes. They play the game – play it well – play it with a zest – take an interest in its workings and details. But as for the trumpery prizes that are to be awarded to the winners, they want none of them, let those who value those things have them, the real player has outgrown such childishness.

Fame, position, prestige, the world’s cheap favors are despised by the strong men – they see them as the baubles that they are. They leave such things for the children. They may allow the prize ribbon to be pinned to their coats, but in their hearts they smile at it. The other players in the game may not detect this inner consciousness, and to all intents and purposes the awakened player may be like those around him – but he knows, and they know not.

“The Secret of Work” – non-attachment – is the keynote of Karma Yoga. Non-attachment does not mean that the student of such should repress all enjoyment. On the contrary, it teaches that this principle, if faithfully followed, will cause one to enjoy everything.Instead of taking away his pleasure, it will multiply it a thousand-fold. The difference lies in the fact that the attached man believes that his happiness depends upon certain things or persons, while the freed man realizes that his happiness comes from within and not from any outside thing, and he, therefore, is able to convert into pleasure-producing things, circumstances which would cause dissatisfaction and even pain. So long as one is tied or attached to any particular person or thing, so that his happiness seems dependent thereon, he is a slave of that person or thing, But when he frees himself from the entangling influences, he is his own master, and has within himself an unfailing source of happiness. This does not mean that we should not love others – on the contrary we should manifest abundant love, but the love must not be selfish – but we will speak of that phase of the subject a little later on.

To the man living the attached life, the Karma Yoga plan may seem foolish, and likely to result in failure or half-hearted effort. In this view he is wrong. Who is apt to do the best work in a shop, office, or workroom – the man who works merely for his wage, and who keeps his eye on the clock in order that he may not give a minute overtime, or the man who, while looking to his occupation to furnish him with a comfortable livelihood, is so interested and in love with his work that he almost forgets that he is working for money, and during certain hours, but is fairly carried away with his task? Many such workers exist, and they are practicing a form of Karma Yoga, although they know it not. The best work of the world is produced by men who take an interest in their tasks, and do not go through the motions of work simply to earn their wage, The instinct that causes the artist to paint a great picture – the writer to produce a great book – the musician to compose a great work – will cause a man to make a success of any line of work. It is work for work’s sake – work for the joy of the worker. All great work is produced in this way.

To many the mystic is regarded as a visionary person, unfit for the work of the world – a mere dreamer – a weaver of idle speculations, But those who have looked beneath the surface, realize that the “practical mystic” is a man to be reckoned with in any branch of human endeavor. His very non-attachment gives him a strength that the attached man lacks. The mystic is not afraid – he is daring – he knows that his happiness and success depends upon no particular combination, and that be will emerge safe and sound from the most unpromising combination of circumstances. He feels that he is standing on solid rock – that he has the power of the Universe back of him. This gives him a strength and courage unknown to the man who stakes his entire happiness upon the success of some particular thing, and who feels that he is doomed to despair if that thing does not succeed. The unattached man allows the stream of life to play upon him, and through him, and takes a fierce joy in being a part of it all. He goes out into a crowded thoroughfare, and sees the movement of the people, and feels it all to be a part of himself – he feels himself as a part of it all. He is conscious of the activity, growth and motion of the mass of people, and enjoys it all. He is not afraid, for he knows what it all means. He is moved from one sphere of activity to another, and knows it to be the work of the forces behind him, which are friendly to him. He works away, from the very joy of it, and takes the keenest interest in the masterful performance of his task. And, because of this he does the best of work. But for the results of the work – that is, for the reward praise – he cares nothing. He can turn to another task with equal pleasure, and forget all about the one just completed. He is not attached to it – it has not entangled him in its meshes.

Such a man is sure to draw a proper support from his work – it comes to him as his right. Those who have mastered Karma Yoga, while not caring for the vanities and show of life, nevertheless find themselves supplied with a recompense sufficient to supply their wants and to render them comfortable. Of course their wants are comparatively few – their tastes are always simple, and manifest in the desire for fewer things but better ones – but they draw their means of support to them as the tree or plant draws nourishment from the soil, water and air, They do not pursue wealth any more than they pursue happiness, and yet happiness comes to them unasked, and the means of support are found at their hand. The man who has freed himself from the entanglements of the material life, finds a keen joy in the mere living, that the attached man never finds even in his most successful moments.

Anything, if sought as the expected source of happiness, when finally found is seen to carry in its bosom the sting of pain. But if one ceases to look upon the thing as the source of happiness, and regards it as simply one of the incidents and accompaniments of life, then the poison is neutralized and the sting is blunted. If one looks to Fame as the thing that will bring the long sought for happiness, he will attain Fame. And when he becomes famous he will learn that his success has brought with it many painful things that will kill the joy of his attainment. But to the one who is freed and who works for the love of work without allowing himself to be attached, Fame may come as an incident and its pain will not be in evidence.

Many things to which men devote their entire lives bring more pain than happiness. And this simply because men look to the thing for happiness instead of to themselves. The moment one pins his chance of happiness to an outside thing or person, he opens the door to pain and unhappiness. For no outside person or thing can satisfy the longings of the soul, and the disappointment which will come – and which must come, of necessity – from such dependence upon person or thing, causes pain and sorrow instead of the expected happiness.

Even Love, that noble emotion, is the source of pain to the attached person. The Yogi Philosophy preaches the doctrine of Love – more Love – still more Love. And yet it also teaches that when Love is selfish it brings pain in its train. When we say we love a person, we usually mean that we wish that person to love us, and are unhappy if that Love is denied. True love is not like this. Unselfish love flows out toward the loved one, and asks nothing in return. Its joy lies in the happiness of the loved one, rather than in the selfish demand for a return of the love. True love is constantly saying to itself, “Give, give, give,” while the selfish, material love is continually demanding of the other person “Give, give, give to me." True love radiates like the sunlight, while selfish love would draw to itself like the whirlpool. If one loves another in such a way that if the other’s love be withdrawn all happiness will fade out of life, then that first person is the slave of circumstances – slave of the other’s emotions or passions. He is attached in such a way that he must suffer the pain of disappointment, neglect or change. And he usually has such pain come to him, for such a love, being mortal, must die, and its death will bring great pain and suffering to the one who relies upon it for happiness. The love of the freed and unattached person is different. It is not a lesser lover – it is the greater of the two – but it is not attached to the personality of the other, nor is it dependent upon the manifestation of affection on the part of the other. It is Love – pure Love, and not the passionate, selfish thing that passes current as the real thing, of which it is merely a base counterfeit.

Edward Carpenter says of Love:

“Who loves the mortal creature, ending there, is no more free – he has given himself away to Death.

“For him the slimy black Form lies in wait at every turn, befouling the universe;

“Yet he who loves must love the mortal, and he who would love perfectly must be free:

(“Love – glorious though it be is a disease as long as it destroys or even impairs the freedom of the soul,)

“Therefore if thou wouldst love, withdraw thyself from love –

"Make it thy slave, and all the miracles of nature shall lie in the palm of thy hand.”

And again:

“Seek not the end of love in this act or in that act – lest indeed it become the end;

“But seek this act and that act and thousands of acts whose end is love –

“So shalt thou at last create that which thou now desirest;

“And when these are all past and gone there shall remain to thee a great and immortal possession, which no man can take away.”

In Lesson I of this course we refer to the first precept of the first part of the manual: “Kill out ambition." And to the fourth precept of:he same part: “Work as those work who are ambitious.” This apparently paradoxical statement of truth, gives the keynote of work without attachment. In the lesson named we have endeavored to give the student a view of the two sides of the shield, and to show him how one may kill out ambition and yet work as those work who are ambitious. We advise the student to re-read that part of the lesson, when he finishes the present one.

The fundamental idea of non-attachment – the secret of work – is to avoid becoming entangled in the unreal things of life – the delusions which fool so many people. Men are so apt to tie themselves to the things they create, or to the things for which they are working. They make themselves slaves instead of masters. They attach themselves to certain desires, the desires lead them this way and that way, through swamp and over rocky roads, only to leave them worn and weary at the end. These desires come from the undeveloped part of the mind, and while they are perfectly right in their place, they belong to the past of the developed man who has outlived them. He does not fear them, for he sees them as part of himself – he knows their origin and history and recognizes the part they have played in his development, and the development of the race, but he has outgrown them, and allows them to bind him no longer. He refuses to be entangled with them. As Carpenter says:

“Slowly and resolutely – as a fly cleans its legs of the honey in which it has been caught –

“So remove thou, if it only be for a time, every particle which sullies the brightness of thy mind:

"Return into thyself – content to give, but asking no one, asking nothing;

“In the calm light of His splendor who fills all the universe – the imperishable indestructible of ages –

“Dwell thou – as thou canst dwell – contented.”

The same poet says of desire:

“When thy body – as needs must happen at times – is carried along on the wind of passion, say not thou, ‘I desire this or that’;

"For the 'I' neither desires nor fears anything but is free and in everlasting glory, dwelling in heaven and pouring out joy like the sun on all sides.

‘Let not that precious thing by any confusion be drawn down and entangled in the world of opposites, and of Death and suffering,

“For as a light-house beam sweeps with incredible speed over sea and land, yet the lamp moves not at all.

“So while thy body of desire is (and must be by the law of its nature) incessantly in motion in the world of suffering, the ‘I’ high up above is fixed in heaven.

“Therefore I say let no confusion cloud thy mind about this matter;

“But ever when desire knocks at thy door,

“Though thou grant it admission and entreat it hospitably – as in duty bound –

“Fence it yet gently off from thy true self,

“Lest it should tear and rend thee."

The Karma Yogi recognizes work and life as what they are, and is not deluded by the popular misconceptions of these subjects. He sees the fallacy of the popular idea that work is a curse placed upon mankind. He sees it, instead as one of the great blessings and privileges of the race. He realizes the benefits and happiness that spring from work, when performed free from attachment, and he accordingly makes use of it. When perplexed or disturbed from any cause he finds relief in his work. He finds it a great help in overcoming the temptations of the lower part of his nature, and a wonderful aid in helping him to meet the new problems that are constantly presenting themselves to him.

It is natural to man to work. It is a manifestation of the divine creative power manifesting through him. It is the desire for expression and unfoldment.

If thy soul recoil from the sight of the vanities of the world – from its hollow ideals and aims – from its cruelty – from its injustice – from its blindness – from the puppet-show play manifest on all sides to one who sees and thinks – rest thyself for a moment, retiring into the silence of the inner chambers of thyself. Do not be discouraged – do not feel like withdrawing from it all – do not cry out in anguish and sorrow. You have a work to do, and no one can do it so well as you.

Your life has a meaning – a purpose. So go back again into the midst of the fray. Play well thy part – do the tasks set before you to-day – do the “duties” that seem proper far your doing. It is all a part of your soul development, and the development of the race. Let not the hollowness and worthlessness of it all dishearten and disgust you. It all means something. But beware of becoming entangled in the fruits of your action – in the desire for reward. Keep your eyes clear and your mind unclouded.

Do not think that you may keep out of the fight, but, as the “Light on the Path" says; “And though thou fightest, be not thou the warrior.”

If thy Karma has set thee in the midst of action- act! It is thy only chance of working out of the conditions that fret and disturb thee.

You cannot run away from your Karma – you must exhaust it – work it out. You will be repaid in the end.

This question is beautifully treated upon in the great Sanskrit poem, “The Bhagavad-Gita.” The Prince Arjuna, complains of being forced in the battle of life, and beseeches Krishna to relieve him of the duty. Krishna tells him his duty, and urges him to perform it. Edwin Arnold has translated this poem into that beautiful English poem “The Song Celestial." Arnold’s poem makes Krishna say to Arjuna:

“No man shall escape from act,

By shunning action; nay, and none shall come

By mere renouncements unto perfectness.

Nay, and no jot of time, at any time,

Rests any actionless; his nature’s law

Compels him, eve; unwilling, into act.

(For thought is act in fancy). He who sits

Suppressing all the instruments of flesh,

Yet in his idle heart thinking on them,

Plus the inept and guilty hypocrite:

But he who, with strong body serving mind,

Gives up his mortal powers to worthy work

Not seeking gain, Arjuna! such an one

Is honorable. Do thine allotted task!

Work is more excellent than idleness;

The body’s life proceeds not, lacking work.

There is a task of holiness to do,

Unlike world-binding toil, which bindeth not

The faithful soul; such earthly duty do

Free from desire, and thou shalt well perform

Thy heavenly purpose.”

We know of no better words with which to close our lesson than those of Edwin Arnold, in the poem above mentioned, We consider these lines among the most beautiful ever written in the English language. You will do well to commit them to memory:

“Never the spirit was born;

the spirit shall cease to be never;

Birthless and deathless and changeless remaineth the spirit for ever;

Death hath not touched it at all, dead though the house it seems!"

If you can but grasp the true spirit of these words Arnold’s, and make them apart of your consciousness, you will need no further instruction in Karma Yoga – you will lead the life instinctively, and will be able to see things as they are, and not as they seem to be when seen through the veil of delusion. Such knowledge will lead you to a realization of the Real Self, and, that once attained, the rest will be made plain.

May these words, and the thought, bring you Peace'

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