Intolerance and Agni Yoga.

Intolerance is a sign of ignobility of spirit. Intolerance contains embryos of the most evil

acts. There is no place for the manifestation of the growth of the spirit where intolerance breeds.

The heart is unlimited, which indicates how poor a heart must be in order to deprive itself of

Infinity! It is necessary to uproot every means that can lead to the idol of intolerance. Mankind

has invented various obstacles to ascent. The dark forces are trying by all means to restrain

evolution. Of course, as the first assault there is an action against Hierarchy. Everyone has heard

about the power of Blessing, but because of ignorance they have transformed this beneficent

action into superstition. And yet the power of the Magnet exists in strengthening through

Blessing. Much is spoken about cooperation, but at each creative act it is necessary to affirm the

consciousness. And what strengthens the power more directly than the Ray of Hierarchy!

He who understands the significance of unceasing labor, he who strengthens himself by

concentration of Hierarchy, he who discards complicated formulas in order to transfer concentration to the heart, shall understand the essence of the future.

- Master Morya, Heart

Creativity- Darkness to Light

Creativity is physical , emotional and spiritual action to change darkness into light. It is a different approach.As long as you try to bring light into dark places, into minds, into people’s soul , into homes, into organizations you are a creative person because without being a creative person you cannot decrease the darkness. Do not think that because you cannot paint, you cannot dance , you cannot make a sculpture or artifacts, you are not a creative person. You are a creative person if you bring a little light that is decreasing the darkness in others, in the group , in humanity , in all nations. The greatest creativity is to bring illumination to mankind. Art is the result of such an endeavor.

How are you going to do it? Do it any way you want, scientifically, politically, educationally, artistically, religiously.Groups that have started to serve humanity have become stagnated pools of hatred. Finding how to bring light and increase the light in others is the most creative action. Let us take a simple point. You visit a family and the wife and the husband are fighting and destroying each other. You bring a little light, understanding, and you see that the family becomes so beautiful . That is a creative process . Creativity is related to increasing light, increasing light in relationships. A man is not able to understand a problem, so you bring in a little light there and you help How beautiful it is. You are expanding his consciousness, his thinking process, his relationships, and here you are doing a creative work. 

-Torkom  Saraydarian, The Creative Fire

The Force of the Master

 If he does this, if he lives in this way, the Powers who rule the world will soon recognise him and use him, for by living thus he makes himself a ready channel for the power of the Master, a valuable instrument in His hands. Truly, the help of the Holy Ones is given chiefly upon higher planes; but it is not confined to them; it acts in the physical world as well, if we give it the opportunity. The Master will not waste His strength in forcing a stream of His energy down into the dense matter of this lower world, because to do that would not be good spiritual economics; it would not be utilizing that amount of energy to the best advantage. But if a man already living in our lower world so arranges his life as to make himself a fit channel for that energy, the position is altered, and it becomes worth the Master' s while to make an effort which would not otherwise have been remunerative.

  

We have to remember that a channel must be open at both ends, not at one end only. The higher end of our channel consists in the devotion and unselfishness of the man, in the very fact that he is anxious to be used, and is ordering his life for that purpose. The lower end is the man' s physical body, through which the influence must pass out, and this also needs careful attention, in order that it may not befoul the stream which the Master sends.

  

 Remember that we are dealing with no vague abstraction, but with a physical though invisible fluid, which permeates the matter of the body and exudes through the pores of the skin, or is projected from the hands or feet. Therefore that body must be pure inside, uncontaminated by flesh-foods, alcohol or tobacco; and it must also be kept scrupulously clean outside by frequent and thorough ablutions, especial attention being paid to the hands and feet. Otherwise the fluid, transmuted with so much care from higher planes, will be polluted as it passes through man, and will fail to achieve the object for which it was sent.

Although this force radiates from the worthy student at all times, he can also gather it up and pour it out with definite intention upon a particular object. In a previous chapter it was explained how the ordinary man can protect himself from evil influence when shaking hands, or when surrounded by a crowd; but the student, instead of protecting himself, will make out of these unpleasing occurrences opportunities to act upon others. When he shakes hands with a man, he will send the Master' s power rushing through his extended arm. The beginner may ask: “How can I do that? And even if I try, how can I be certain that I have succeeded ?”

    

 All that is needed here is a firm conviction and an intense resolve-- a conviction, based upon his study, that this is a thing that can be done,  and the intense resolve to do it, which comes from his deep devotion to the Master and his earnest desire to do His will. Success in all magical efforts depends upon the absolute confidence of the operator; a man who doubts his own capacity has already failed. So that all that is necessary is that he should mingle with the hearty welcome which he extends to his visitor the strong thought: “I give you herewith the love of the Master.” In the same way, when he finds himself in a crowd, he will spread among the people that same influence of the Master' s love; and that outpouring will be for him a far better protection than any shell.

-C.W. Leadbeater , Hidden Side of Things 

Musical Instruments

1. Wind instruments affect the emotions.
2.Brass instruments affect the etheric body and the emotions.
3.Strings are kama-manasic  in nature; they affect the higher emotions and lower mind.
4.Piano music affects the abstract mind, the atmic level and also the lower or concrete mind.
5.Drums affect the etheric centers.
6 The santur affects the emotions and the intuition.
7.The harp affects the sub-consciousness and the Chalice.
8. The voice can affect on all levels, according to the level of the singer or the listener.

-Torkom Saraydarian, Creative Sound

Occult Reticence

“To know, to Will, to Dare and to be Silent.”

It might be of value briefly to enumerate some of the reasons why secrecy is enjoined upon all Initiates, and why therefore all disciples have to cultivate the quality of silence, preparatory to learning the nature of “Occult Reticence.”

It is at this time very necessary for the balancing faculty of silence to be emphasized.But to enjoin silence is, in these days of lower manasic development, of little use and but serves to give opportunity for the hearers of the injunction to believe either that the silence veils ignorance or is but the imposition of an arbitrary command.Hence my purpose somewhat to elucidate the problem and to show why it is necessary that those who are affiliated with the Hierarchy,—either as aspirants or pledged initiates—should develop this occult restraint.

1. It is little realised by the unobservant or uninitiated thinker what is the effect of the spoken word, and what the effect of the attractive power of speech.As a man speaks he magnetically attracts substance in his immediate aura and he affects (whether he wills to do so or not) responsive life units in the bodies, subtle or dense, of his fellow men.When therefore he announces to the listening pupils that he is an Initiate or a disciple, doing so with positive assertion and thereby attracting attention to his personality, he inevitably works upon the negative, atomic aspects in his own bodies, and upon the responsive negative lives or aspects in those of his brothers.His words are not in line with the occult “I am THAT” which produces identification with the central group life and therefore with the central spark of positive force in all the group units but the statement, being a Personality claim, has its reaction upon the personalities of all his brothers, working through the negatiye aspect.It is the imposition (oft unconsciously) of his force or will-power upon theirs and the effects of such imposition cannot fail in achieving dire results.It stimulates that which is undesirable, and develops negative responsive reactions, such as devotion to and willingness to be guided by the speaker or the enunciator of personal hierarchical standing, or else it repulses, thus causing separation, and separation engenders hatred and strife.

It is for this reason amongst others that disciples are taught both to belittle their personality standing whilst exalting the nature of the Inner God which is identical in all men, and to refrain from speech unless it serves group purpose.Group purposes are best served by the stimulating of the highest aspect in every man.

How is it then that the Masters have let it be known that They are Adepts?

Though the Masters have allowed to be known (through Their disciples) Their service, knowledge and power to help and that They have transcended the three worlds of human endeavor  I would have you note that such admissions as They have made through word or letter have been made to Their pledged disciples on whom rests the karma of passing the information to the general public.And on their shoulders lies the responsibility of working out either the good or evil results.It is a fact in occult development that the nearer a disciple is to the Master and to the goal, the more reticent he is and the less he seeks to attract attention to the Master (as an individual) or to himself as an agent for that Master.The work to be done can be more easily accomplished where there are less thought-forms to be transmuted.

Are we then not to pass on information about the Masters to the general public?

It is necessary for the public to be informed as to the nature and work of the Masters, for the time is ripe; but this is a definitely different thing to the problem under consideration, that of personal claim of attachment to a Master or to the Hierarchy.

Therefore disciples and Initiates protect the work through the wall of personality-silence which they maintain.It should be borne in mind also (and this is little realised though of considerable bearing upon the case) that the bodies of manifestation through which the Adepts work upon the physical plane are definitely constructed for specific ends; they are composed of matter of the highest subplane of each of the three planes and the impression is from Their own levels, via the buddhic and manasic permanent atoms, direct to the physical brain; there is for Them no mental unit or permanent atoms in the three worlds.They have passed out of the domination of the Lunar Fathers and e'en of the Solar Angel, and are pure spiritual essences.Therefore They can only influence the spirit aspect in man, though They control the subhuman forces if They so desire.This is the occult fact behind the idea that the Masters can only work with human beings when they have “entered Their world” or have raised themselves to such a state of consciousness that they are in touch with their own spiritual aspect, at first with the middle principle, the Ego and later the Monad. Therefore the injunction goes forth for man to find his own inner God, the Initiator, and to awaken and become responsive to the egoic vibration.Then the Masters can and do work at strengthening that impression until the definite conscious link is made at the First Initiation and the man is on the WAY to “see his God.”When this is so the Initiate cannot speak of it and it should be remembered that after a similar process in the life of his brother there will be no need to speak for the recognition will be mutual though not based on words, and that prior to such a linking up statements such as ‘I am an Initiate’ but lead to mischievous results.

2. Silence is likewise enjoined in the occult life, as is well known, owing to the danger of handing on knowledge to the unwary, the curious, the unscrupulous and the unready.Unless therefore, a disciple shows a wise discrimination in the use of the gradually imparted occult facts, he delays the initiatory process wherein is communicated to him the formulae words and keys.It is not idly therefore that we are taught the occult aphorism that “silence is golden and speech is silver” for gold is the symbol of the transmuted soul who works with the positive electric force whereas speech is silver and concerns the negative lives and the man who uses speech, as it is ordinarily understood, is as yet under the dominance of the involutionary lives.Speech applies to the Gods; sound to God.You have the idea brought out in the Word of the Logos which is succeeded by the “army of the voice.”From the standpoint of the inner God or Ego in this manifesting cycle, speech is a characteristic of the personality, (the Gods in triple manifestation) and sound the nature of the Ego itself on the abstract levels.The Initiate works on the mental plane through the use of universal words; men work on the lower planes through speech or the multitude of words and sounds.The method for the Initiate in training, for the disciple under discipline, as for the Adept in liberated work is ever the same—meditation, realisation, visualisation and sound, and the one who meditates remains ever he who consciously employs these four.The method for man on his own plane is ever the conclusions of lower mind, imagination, desire-forms and inchoate speech and the man identifies himself unconsciously with the forms he creates and with the immature thought-forms which he visualises. Therefore until a man is free or being liberated rapidly upon the Path he cannot be trusted with the knowledge of the energies which direct and manipulate the forces of involution or the substance aspect.He has first to learn the methods of occult silence.

3. Conscious silence is enjoined upon a disciple also for the following reasons:

a. Silence develops in him knowledge of motives through the considerations of the reasons for speech and the need for reticence.

b. Silence develops in him the quality of interior meditation and the capacity to hear its voice.

c. Silence serves to teach him the process of the conservation of energy and the storing up of force for the service of man-kind.

d. Silence engenders in him the ability to preserve equilibrium and enables him to cultivate the realisation of conscious alignment with the Ego, his own Inner Divinity.

4. Another potent reason for the cultivation of silence is that speech engenders karma and the spoken word ever produces results which will need to be worked out if such words concern or are based upon personality.The disciple or Initiate should be in process of diminishing karma and working it off with a view to liberation.At the same time the speaking of the word of Brotherhood and the utilisation of speech in order to help or teach men the WAY engenders no karma.

When a man makes claims and calls attention to himself either as an Initiate or a disciple, he links to him, either favourably or unfavourably, other human units and he must work out with them the effects of his using of such speech and liberate himself in time from their thought-forms of devotion or dislike, of ardent attraction or scornful repudiation, and he will have to “stand by” in the occult sense of the term until he has undone, as far as may be, the bad effects of his ill judged words.This is a potent reason for silence

The Masters work with those who come to Them, having wrestled their way into Their presence and found the entrance into Their world through similarity of vibration.They send not out proclamations to all and sundry for They know the law and Their words are spoken to those who come to Them and who have sought Them out through very need.They speak to Their own people, to those who know through individual recognition, and Their words are for them and to enable them to be their agents on the physical plane for the working out of the Plans.

-Alice Bailey, Beacon Magazine(March 1926)

Etheric Beings, Currents, Planets

Most scientists assume that life can only exist in physical life form. They send spaceships to other planets looking for signs of physical life, not considering that life may exist in energy form or in etheric form. Based on clairvoyant investigation, life also exists in etheric(energy) form or there are etheric beings of different degrees of awareness and development. Investigation should be done on the "possible" existence of etheric beings inside or interpenetrating the earth, water,air and fire. This is exactly the basis  behind stories about fairies and gnomes.

Investigations should also be done on how these etheric beings affect the growth and development of plants, animals and men. Investigation should also be directed on the possible existence of men in etheric form with no corresponding physical body on earth and on other planets, and also on etheric plants and minerals. 

Just as there are water and air currents, there is also such as etheric current . Research should be directed on how to utilize these etheric currents to produce power . Scientists should also investigate on the "possibility' of etheric planets with no corresponding physical form.

Science should also serioiusly consider the "possibility" that when the earth was very young and not hospitable to physical life, "men" may have already existed in etheric form. 

-GMCKS, Advanced Pranic Healing

Avatars and The Zodiac Signs

The symbols utilized by the recent avatars were mostly based on Spring Equinoxes. Lord Yehousua, the Aramaic name of Lord Jesus, started  His teaching at the later phase of Aries. This is why He is known as the Lamb of God . Since His teachings will influence people in the Age of Pisces, the symbol used by the Christians is the fish and the apostles of the Lord Jesus are called "fishers of men".

Lord Krishna was the avatar during the period of Taurus, for the Spring Equinox and Scorpio, for the Autumn Equinox.This is why the cow is usually associated with Krishna and the disciples of Avatar Krishna were called gopis, which means milkmaids. This is symbolical and is not to be taken literally.

When Rajah Parikshit was questioning the character of Lord Krishna, the answer given was that even though He had many wives and gopis, He never lost a single drop of His semen when having sex(expect for procreation purpose). Lord Krishna was the avatar during the period of Taurus and Scorpio. He symbolizes the mastery of sexual energy, transforming sexual energy into Spiritual Energy, to achieve oneness with God or achieving God realization.

The word Brahmacharya, which is literally understood as sexual celibacy, has a higher meaning. Acharya means one who practices. Brahman means God. Brahman- Acharya means, one who practices union with God by transforming sexual energy into Spiritual Energy.

Lord Rama was the avatar during the period of Gemini and Sagittarius, Gemini for Spring Equinox and Sagittarius for Autumn Equinox. This is why several of the characters in Ramayana are twins and also several of the characters have dual personalities. Avatar Rama is usually shown with a bow and arrow, which corresponds to Sagittarius.

In ancient times, the avatar during the period of Leo was symbolized with a head of a lion.

Another avatar during the period of earlier Pisces was symbolized with the body of a fish.

By corresponding the different symbols depicting the avatars, we can correlatewhat zodiac age they were incarnated.

-Grand Master Choa Kok Sui, The Existence of God is Seld-Evident(Second Edition)

The Science of Thoughtforms

THE SECRET OF ALL true meditation work in its earlier stages is the power to visualise. This is the first stage to be mastered. Disciples should lay the emphasis upon this process; in it lies eventually the ability to use the creative powers of the imagination, plus mental energy, as a measure to further the ends of the Hierarchy and to carry out the Divine Plan. All the new processes in meditation techniques (for which the New Age may be responsible) must and will embody visualisation as a primary step for the following reasons:

1. Visualisation is the initial step in the demonstration of the occult law that “energy follows thought”. This, of course, everyone interested in occult study recognises theoretically. One of the tasks confronting disciples is to achieve factual knowledge of this. Pictorial visualisation (which is a definite feature of the work in many esoteric schools) is simply an exercise to bring about the power to visualise. In the work of those disciples who are being trained for initiation, this external aspect of visualisation must give place to an interior process which is the first step towards the direction of energy. The visualising of pictures is intended to focus the aspirant within the head at a point midway between the pituitary body and the pineal gland. In that area, he draws pictures and paints scenes and thus acquires facility to see—in large and in detail—that which he desires and for which he intends to work. The visualising of what might be called “directed process” goes on in a more focussed manner and in the area directly around the pineal gland. The pineal gland then becomes the centre of a magnetic field which is set in motion—in the first place—by the power of visualisation. At that point, energy is gathered by the disciple and then directed with intention to one or other of the centres. This focussed thought produces inevitable effects within the etheric body and thus two aspects of the creative imagination are brought into play.

2. The power to visualise is the form-building aspect of the creative imagination. This process falls into three parts, corresponding somewhat to the creative process followed by Deity Itself:

a. The gathering of qualified energy within a ring-pass-not.

b. The focussing of this energy under the power of intention, i.e., at a point in the neighbourhood of the pineal gland. The energy is now focussed and not diffused.

c. The despatch of this focussed energy by means of a pictorial process (not by an act of the will at this time) in any desired direction—that is, to certain centres in a certain order.

This process of energy direction can become a spiritual habit if disciples would begin to do it slowly and gradually. At first, the visualising process may seem to you to be laboured and profitless but, if you persevere, you will find eventually that it becomes effortless and effective. This is one of the most important ways in which a Master works; it is essential, therefore, that you begin to master the technique. The stages are:

a. A process of energy gathering.

b. A process of focalisation.

c. A process of distribution or direction.

The disciple learns to do this within himself and later to direct the energy (some chosen and particular kind, according to the demand of the occasion) to that which lies without himself. This constitutes, for example, one of the major healing techniques of the future. It is also used by the Master in awakening His disciple to certain states of consciousness, but with these you have naught to do.

3. The power to visualise correctly is one definite mode of ascertaining truth or falsity. This is a statement difficult for you to comprehend. Visualisation is literally the building of a bridge between the emotional or astral plane and the mental level and is, therefore, a personality correspondence to the building of the antahkarana. The astral plane, the second aspect of the personality, is the correspondence to the form-building aspect of the Trinity, the second aspect. The creative imagination “pictures a form” through the ability to visualise and the thought energy of the mind gives life and direction to this form. It embodies purpose. Thereby a rapport or line of energy is constructed between the mind and the astral vehicle and it becomes a triple line of energy when the soul of the disciple is utilising this creative process in some planned and definitely constructive manner.

This visualising process and this use of the imagination form the first two steps in the activity of thoughtform building. It is with these self-created forms—embodying spiritual ideas and divine purpose—that the Masters work and hierarchical purpose takes shape. Therefore, my disciples, it is essential that you begin with deliberation and slowly to work in this manner and to use the above information constructively and creatively. The need of the times is increasingly great and the utmost of work and of purpose is desired. 

-Holy Master D.K. ,Discipleship in the New Age, Vol. I

On Risks

Do not be paralyzed because of risk. Do not be paralyzed because of fear.

1.  What are the risks involved?

2.     Are the risks just possibilities or probabilities?

3.     What is the degree of probability of the risk?

4.     Can you do do something to neutralize or reduce the risks?

5.     Do you have a contingency plan if something goes wrong?

6.     Do you have the capacity to handle the losses or the problems if something goes wrong?

7.     And the most important question is , “What do you really have to gain by taking the risk”

- Grand Master Choa Kok Sui,Achieve the Impossible(Golden Lotus Sutra on Spiritual Business Management)

                                                                      

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Significance of a Smile

Smile. What is the significance of a smile?

We are directed to take a positive attitude whenever we start doing something — to smile. When we are trying to make a decision, or we are entering into an agreement with someone, the first thing to do is to smile.

A smile will bring positive energies out of us and evoke the higher nature of the people who are talking and relating with us. Instead of stimulating the beast in others, we can evoke the Angel, the Beauty in them through a sincere and clear smile.

A smile is a way to harmonize ourselves with the creative forces of the Universe. 

When people are not smiling, they are very sad, grieved, or angry and sometimes they show various feelings in their faces. You can see that these people are not in harmony with the creative forces of the Universe. A smile is the sign, the signal of a contented, happy consciousness. This consciousness draws the attention of the creative forces of the Universe. Smiling is very important, but it must be a smile that is a true expression of our happy, harmonious consciousness, a consciousness that is in harmony with life. This triggers the great forces in the Universe which help us improve our relationships.

We are going to use the smile consciously, not to deceive people, but to put ourselves in real, happy, joyful conditions and relate with people through our joy. If we do this, we will see the result. Even if we are unhappy, we can become happy by going to a mirror and smiling to ourselves. When we do this, we immediately draw something beautiful from within ourselves. That smile must always be there. We can use a smile in our daily relationships. It really brings miracles.

The presence of a smile on our faces reveals that we are courageous and fearless. 

If a person is in fear and is not courageous, he cannot smile. But if he smiles, really smiles, it means he is receiving courage and becoming fearless even when facing dangers. When people are attacking with malice, slander and treason — smile. A smile will really crush them. Even if you are in grave danger, smile first and see what happens.

A smile is a symbol — like the icons found in certain computer programs. When you “click” the “smile symbol,” the mechanism of the whole computer works to bring “positivity” into expression. In another verse, Master Morya directs us to smile when we are confronting danger.

A smile will suddenly give us courage so that we can destroy the obstacles.

A smile reveals that we have hope.

If something is going wrong and you lose your smile, it means that you are in the process of defeat. But it you keep your smile, the energy of positive forces are still circulating through you. Through that smile, you will evoke these forces and use them for your own victory. Even if people betray you and come to you, smile at them; do not show grief. Your smile will be a mirror to make them see their ugly face;they will see their ugly face in the mirror of your smile.

A smile looks to the future.

If, when everything is going wrong, joy suddenly comes to you and you smile, you uplift and transcend yourself from the present condition and for one second enter the domain of Infinity, into the future, and say, “So what!” This is a very great relief. All of us have had these experiences, but most of us have not consciously registered them yet. In the movie, Zorba the Greek, when everything went wrong, Zorba gathered ten or fifteen friends and started dancing. That was a smile, because he showed that nothing can conquer the human spirit. This is where the smile stands. Is is a very practical understanding which may save your life. Instead of wailing and moaning about life, give a nice smile.

-Torkom Saraydarian, Talks on Agni 2

                                   

Gain and Loss

To the view of a mystic a gain is not a gain nor is a loss a loss; for that which appears to be a loss at one time may appear at  another to be a gain. The more deeply we think about it, the more we see that in every gain there is a loss, and in ever loss  there is a gain. That which seemed to be a gain yesterday may prove to be a loss tomorrow, and that which is a loss at one  time proves to yield a gain at another. Consequently the mystic realizes the joy of the gain and the sorrow of the loss in their  right aspect; he discerns what it is that turns a gain to a loss, or converts a loss to a gain. The more deeply we consider the  subject, the more do we discern that there are certain gains which are only transient, because material, and that to attain them 

we may have sacrificed a greater gain. Of course if we do not see that greater gain, we do not mind the loss. We can only see what we have lost or what we have gained after we have discovered whether the gain we have sacrificed really was a greater  one or not.

Every experience in life has three aspects: that in which it is in the state of a motive; that in which it is in the process of   achievement; and that in which the experience is an accomplished fact. In the first aspect, where the experience is as yet only in the form of a motive, we can have no clear conception as to whether it is a gain or a loss. We start out, for instance, with the thought, ‘I wish to start a business; in this business I shall make a profit.’ That represents the initial motive. The next step will  be the actual building up of the business. It is now that the gain or the loss becomes more clearly perceptible. But the gain or  loss is most clear after the business is accomplished. The experience is now realized. Hitherto the person has not realized the benefit or otherwise, but in the final stage he is able to form a true estimate as to whether the idea of his life has led to gain or loss.

In life we discriminate between two things: the real and the false. We think more of the real and less of the false. We discriminate between imitation gold and real gold; we pay more for the real gold because it is more lasting. The two samples of gold may be equally bright; hence it is evident that the value we attach to things is in proportion to their lasting power. Similarly, if we could see what things in life are lasting or passing, we should discriminate between real loss and false loss, real gain and false gain. The gain or loss which is momentary is not real. So, too, joy or sorrow is a momentary state; the joy over a gain today may tomorrow prove to be a sorrow. If we knew the realities, we should never grieve over the loss of things which experience shows to be only of a transient character.

On the one hand we are working for our own individual benefit and interest; but on the other hand there is a universal power which is more mighty than ourselves, and more just in its working. When these two powers, the kaza, or universal, the Kadr, or individual, are working harmoniously, things come right. But when they clash, that which is thought right by Kaza will happen without regard to what Kadr may think right or wrong. Those who know this, and harmonize their will with Kaza, the universal Will, begin to experience divine impulses, and they begin to feel every time what is and what is not harmonious in the Kadr also. To such as these there come fewer failures in life. Life is easier because they swim with and not against the tide.

Our sense of justice is partial, because it is obscured or shadowed by our likes and dislikes, by our personal interest and lack of interest in people and things.

In the Bible it is written, ‘Where your treasure is, there will your heart be also.’ If our gain is only in objects of a passing nature, our heart will find no gain in this life or in the hereafter. Those who trust in transitory gain must accept the inevitable disappointment, both here and in the hereafter. Everybody in this world is selfish; for is it not true that the sages who renounce that which is valued by worldly people, after all only take up that which they understand to be really the greater gain? The only difference between their action and that which seems entirely selfish in those who are not sages, is that they sacrifice what they perceive to be a false gain. For anyone to do otherwise is to be like the dog which was running after its own shadow.

The privilege of having life on earth in this delicate human vehicle is too great to risk wasting it on something which will leave one the loser in the end, however rich and ample the false gain may appear. What gain is it to have the object we have gained snatched from our hands in the end? What gain is it to have an object which as to be constantly guarded and watched against the rapacity of others? Everyone is on the watch to take our gain away and make it his; and this he can do with any transient gain. We always desire dependable objects and friends. It is our nature to long for something we can depend on for life. Our own nature teaches us that if we realize our life’s desire, that which we consider important, we realize only transient things. Has not this war shown us how artists lose their art, poets their poetry, kings their thrones and many a man falls from his heaven to the earth, all in a moments time? What, then, is there in this world that can be depended upon? Have we not seen how parents have even sacrificed their lives in order to give the desired happiness to sons and daughters? Have we not seen that friends whom one relies on, in their turn depend on someone else and are disappointed?

When we really think about these things we are bound to see that after all we are only like children in understanding. We think ourselves clever and wise, and yet we do not really think deeply about life. Some day we begin to think, and then we see ourselves as a parent sees his children’s acts. The child thinks its sand and toys are such important things, things that we grownups attach no importance to. And we too begin to see how childish our own life is when we can assess at their true value these actions and desires which seemed so important to us yesterday. We think little things so important: dignity, ill-treatment, insults, reputation; and what do they matter in the end? Do we not see people praised and raised up high in vanity and greatness one day, and next day they are quite forgotten? Before the revolution every shop in Moscow had a picture of the Czar in one window, and of Jesus with the Virgin in the other. Within three years, what a change there was! Even a whole race will change its attitude in a moment’s time.

Praise, honor, love, kindness, are they lasting, are they dependable? Are we not seeking after wealth, or fame, or love, or kindness, or some help from morning until evening? However evolved we may be with our education ad experience, yet what are we really seeking? Things from which we cannot derive any lasting gain. From these false things we gain the experience that the things to which we have hitherto attached importance and which we have valued are things that do not last. We learn at length that it would be wise to remember that all these objects and ideals and aspirations which we have in life should be judged according to whether they are dependable or not, lasting or not. After we have perceived the truth that this or that is not to be depended upon, we find that it is not necessary to renounce them all, to give up everything in life. We can be in the crowd just as well as in seclusion in the wilderness. We can have all good things, wealth, friends, kindness, love to give and love to take once we have learned not to be blinded by them, learned to escape from disappointment, leaned to escape from repugnance at the idea that the things are not as we would want them to be. A man can still attend to business, he may attain wealth, he can carry out all those things, but now his eyes are wide open; before, they were blind. This is the teaching of life. Thus it is that when we study life in the East, we will find that a Sufi ma be a king or he may be faqir. A sufi means a seer; and a Sufi may still be a king. It is not the actual literal renunciation which counts, it is the personal abandonment of belief in the importance of transient things.

A person who pretends to be unselfish is generally foolish selfish. It is the wise-selfish who are right; they are selfish, it is true, but they are selfish with true wisdom. They think out what it is in life that will benefit them most. The foolish-selfish man never puts money by, and thus never has any to give away. The wise selfish man will obtain money in order that he can express his generosity with what he has collected. He who remains a pauper all his life has never achieved anything for anyone. Therefore he is wise who not only understands what is real gain and what is false, but also understands the price there is to pay for the gain. What determines our success is weighing whether one’s gain is of more value than the price one has to pay for it, or whether the price one has to pay is greater than the gain one can obtain. He who perceives this clearly has learnt the true business of life very well.

For every gain, however, there is a need for sacrifice. To gain anything we have to sacrifice something; to pursue two gains is to lose both. Therefore it is necessary to decide once and for all what is false, and then to follow the real and leave the false.

If there is such a thing as saintly renunciation, it is renouncing small gains for better gains; not for no gains, but seeing with open eyes what is better and what is inferior. Even if the choice has to lie between two momentary gains, one of these would always be found to be more real and lasting; that is the one that should be followed for the time. When we take the torch of wisdom to show us our faith through life, we will end by realizing what is really profitable in life and what is not.

-Hazrat Inayat Khan, In an Eastern Rose Garden

  

System of Analysis

When you wish to discover what you really know regarding a thing, ask yourself the following     questions about it, examining each point in detail, and endeavoring to bring before the mind     your full knowledge regarding that particular point. Fill in the deficiencies by reading some good  work of reference, an encyclopedia for instance; or consulting a good dictionary, or both:

I. Where did it come from, or originate?
II. What caused it?
III. What history or record has it?
IV. What are its attributes, qualities 
V. What things can I most readily associate with it? What is it most like?
VI. What is it good for--how may it be used--what can I do with it?
VII. What does it prove--what can be deduced from it?
VIII. What are its natural results-what happens because of it?
IX. What is its future; and its natural or probable end or finish?
X. What do I think of it, on the whole--what are my general impressions regarding it?
XI. What do I know about it, in the way of general information?
XII. What have I heard about it, and from whom, and when?
Ask yourself the following questions regarding the thing under consideration. It will draw out many bits of information and associated knowledge in your mind
I. What?
II. Whence?
III. Where?
IV.When?
V. How?
VI. Why?
VII. Whither?

-William Walker Atkinson, Thought Culture or Practical Mental Training

                                             

Agni Yoga - Teacher

Why do I sense the mountain spirit? The Teacher is sending His Shield.
The Teacher wants to see you erecting a mountain.
The Teacher is yearning to see you disconcerted by nothing.
The Teacher feels how courageous you have to be to proceed.
The Teacher will point out when a grave danger is to be encountered.
The Teacher advises to keep courage ready.
The Teacher will help to conquer the evil hand.
The Teacher repeats not purposelessly the long-familiar thoughts.
The Teacher looks ahead.
The Teacher enjoins you to keep the spirit invincible.
The Teacher wishes to dispel fear.
The Teacher wants to make your judgment calm.
The Teacher restrains you from grievances.
The Teacher advises to plan bold projects as before.
The Teacher is concerned about your health.
The Teacher sends you forth.
The Teacher has warned enough.
-Master Morya through Nicholas Roerich, Leaves  of Morya's Garden II

                                

The Story of a Sadhu who controlled Anger

This is the Kutir of the famous Santananda. 

See the colourful board proclaims: THIS IS THE ABODE OF SANTANANDA WHO HAS ACQUIRED COMPLETE MASTERY OVER ANGER. 

“Come, let us have the Darshan of such a Mahatma,” said a pious man to his friend.“Oh, no, it is not so easy to control anger. Don’t be deceived. What will you gain by the Darshan of this proud man who advertises his angerlessness? If you wish, you can go in and have the Darshan of the great soul! But, please stay there till the evening; and then tell me if you would still admire the divine soul. I am off.” And he went away.

When the pious soul entered the Kutir, little did he know that his friend had set out to collect instigators of Irritation.

“Maharaj,” said the pious man prostrating himself to the Mahatma, “what a great and divine soul you are to have acquired mastery over this formidable foe of man, Anger. There is no one in the three worlds equal to you.”

“Even so it is, my friend. The man who has conquered anger is greater than Brahma, Rudra and Indra; for even they were often overpowered by anger.”

“Maharaj, will you kindly tell me the way to control anger?”

“O yes, gladly. Kindly remain with me and serve me. Even by such service of Mahatmas,

you will get over anger.”

And, the pious man became the Mahatma’s disciple.

Another young man entered: “Maharaj, you are the Mahatma who has controlled anger?”

“O yes, did you not see the board outside?”

“Yes, yes, please tell me how you managed to do that.”

“By my strong will-power. There is nothing that a man of strong will-power will not be able to do.

“Wonderful. Thank you.” The young man leaves the cottage.

Almost instantly another young man enters. “Maharaj, have you controlled anger?”

“O yes, did you not see the board outside?”

“Yes, yes, please tell me how you managed to do that.”

“By meditation on the all-pervading Immortal Santa Atman that dwells in all beings. When one Self alone pervades all, how can one be angered against another, how can one abuse another, and how can one harm or injure another? Through protracted meditation on this great truth I have got over this anger which destroys the peace of man.”

“Wonderful. Thank you.” The young man leaves the cottage.

Instantly another young man appears.

“Maharaj, have you completely annihilated anger?”

“O yes, did you not see the board outside?”

“Yes, yes, Maharaj. But how did you manage to do that?”

“Come, sit down. I will tell you. You see passion and anger are the twin children of Rajo Guna. Now if you persistently and diligently cultivate Sattva in you, you can completely eradicate these Rajasic qualities! I ate Sattvic food. I always entertained Sattvic thoughts. I uttered Sattvic words, full of love, truth, solicitude and kindness. I practised Sattvic Tapas. I performed Sattvic charity. I always studied scriptural texts which increased the Sattva in the mind. I live and move constantly in Sattvic atmosphere. Through Pranayama also I have increased the Sattvic content of my mind. Friend, it is a long and hard struggle. But at last I have achieved the goal. I have attained success in my Sadhana. I aman embodiment of Sattva now. I amfull of love; anger has vanished.”

“Wonderful, Thank you.” The young man leaves the cottage.

At once another man enters.

“Maharaj, have you controlled anger?”

“O yes, did you not see the board outside?”

“Yes, yes, but I want to know how you achieved it.”

“I wish to go out to answer calls of nature. But never mind, my duty towards you, my own Self, is more important. I will tell you the secret. You see; anger has various forms. You are fully aware of the grossest form. The blood boils; the eyes are blood shot! There is great heat in the body; limbs tremble; lips quiver; fists are clenched; and the man stammers and fumbles for words in great fury.

The subtler form of irritability you know about. In a milder form all the symptoms I have just described exist here also. Still subtler is displeasure. It is pride mixed with anger. With a sharp word or a grunt, you dismiss the ‘nuisance’. These are all forms of anger. In extremely subtle forms, anger becomes righteous indignation and pity. The man who thinks that he is always in the right, gives vent to what he calls righteous indignation in order to protect Dharma. If he does not, he, in the lordly style pities the person who has offended him. “Now I have got over and beyond all these forms of anger. Even the Sattvic righteous indignation and pity do not trouble me now. I first controlled the gross forms of anger. The anger arose in mind and it subsided there itself. Then by meditation I controlled these subtle ripples of irritability. By the diligent cultivation of a feeling of oneness I got over the displeasure—form of anger. I cultivated indifference towards wicked people and thereby got over the out-bursts of righteous indignation and pity. Now I shine as Santananda

radiating peace and happiness to all.”

“Thank you, Maharaj, wonderful.” The young man leaves, crossing the next at the threshold.

 Santanandaji rose from his seat and once more attempted to leave the hall when the next young man accosted him. “Maharaj, just a minute. Have you controlled anger?”

In a slightly raised voice Santanandaji said: “Yes, why do you ask that question? Have you not seen the board outside?”

“Yes, Maharaj. But I want to know how I can do that.”

“I will tell you. Drink a glass of cold water when you find your temper rising. Or count from one to twenty. Or, leave the place at once.”

And Santanandaji tried to leave the hall along with the young man when the next one rushed

in.

“Maharaj, have you controlled anger, and how?”

Visibly affected by this annoyance. “Only to avoid this constant repetition of the truth, I have announced it on the board outside. I have told the methods also to a number of people.”

“But I want to hear from your holy lips.”

“All right. Observe Mouna: You will be able to control anger."

“Thank you, Maharaj.”

“Look here,” said Santanandaji addressing the pious man who came first and who had been watching all these proceedings, “see that no one enters the Kutir for some time till I answer calls of nature, bathe and have my food and rest.”

“Maharaj, if I begin to prevent them, they will quarrel with me and I will lose my temper. I won’t do that. I want to be your true disciple.”

At once another young man rushed inside, “Maharaj, you have completely eradicated anger:

And how?”

Santanandaji, addressing the first disciple; “Please ask him to go away. I have to answer calls of nature urgently.”

“But won’t you share your secrets with me, Maharaj?” pleaded the latest arrival.

“I won’t drive him out. Why should I lose my temper?” said the first disciple.

“I will kick both of you out of my house,” roared Santananda. “Good-for-nothing young man troubling me the whole day, without letting me have a few moments respite. What do you think I am? A gramophone-box or a radio-receiving set? I have told you once and more than once that I have got over anger. And these people come again and again to trouble me. Get out all of you and see me no more. If you stay here for a minute more I will murder you. Here take this and get out if you don’t believe that I have the strength to handle you.” He slaps the two young men, drives them out and locks the door.

Outside, the pious man’s friend was waiting. “Have you had the Darshan of the great Mahatma who has controlled anger? Are you satisfied?" said he to the pious man who went in to have the Mahatma’s Darshan. “It is not so easy to control anger. It can be controlled only through God’s Grace. Continuous practice of humility is necessary. Ego must be crushed. Cosmic love must be cultivated. Selfless service must be ceaselessly and untiringly practised. Even then the seed of anger will be there hidden in the bosom. You don’t know where it hides itself. By Japa, meditation and ceaseless Sadhana with Isvarapranidhana or self-surrender to the Lord; by constant prayer ”O Lord! I amnothing; Thy Will be done" and “Lord, grant me freedom from all vice,” you will be able to invite His Grace. Then, when the all-pervading Self is realised and Jnana is obtained, then and then alone will this greatest enemy of man, anger, be totally annihilated. Well, well; in any case this Santananda had a little bit of success in his Sadhana. He had also given us valuable hints on how to control anger. We are all benefited. He had failed only because while he had controlled anger to a

certain extent, he had allowed vanity to grow in him to the same extent. Anger only had taken the form of vanity in him. Ego assumes various forms. All these forms are different in name only. He who finds out the hiding places of this formidable ego and through ruthless enquiry into the nature of the Ego and the nature of the Self, which is the Reality behind this false ego, he and he alone can be said to have controlled anger. He will not only have annihilated anger, but he would have destroyed all vices. He will be humble, simple, and divine, an embodiment of love and compassion.

Come, we shall continue our search for such a divine personality. His Darshan will purify us. His service will elevate us to divine heights."

-Swami Sivananda, Conquest of Anger