The Complete Works of Yogy Ramacharaka. William Walker Atkinson

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СКАЧАТЬ 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 guties 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 follower 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 Sanscrit 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 rea1 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 d 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.” Jt 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 suer 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. Dr, 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 1ikeIy 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 hem 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 mings 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 an,” 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 unpractiable 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, wee 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 dnwn 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 sou! stands apart from the fray. They will live the same life and do the same things СКАЧАТЬ