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

KARMA : More About Karma

When a person does something with intention, whether good or bad, the karmic effect could reach tenfold. This is the principle behind tithing. When you plant a grain of rice, you harvest not only a grain of rice, but you harvest many times what you have planted. When you plant a mango seed, you get a mango tree that will produce many mangoes.

When spiritual aspirants like pranic healers do something with intention, whether good or bad, the karmic effect could reach a hundredfold. This is no exaggeration and is to be taken literally.... " God cannot be mocked. A man reaps what he sows." (Galatians 6:7) Therefore, it is wiser and better to do good rather than evil deeds.

... Very often, the karmic effect does not occur on a lump sum basis but on a piecemeal or staggered basis, but still the negative karmic effects are severe.

The law of karma is not fatalistic but is self - determining or self - directing. It simply means that you are responsible and accountable for your deeds, words, and feelings/thoughts. You cannot blame other people, your parents, your environment or some unseen forces for the problems or troubles you are experiencing. If you get yourself into trouble, then you should get yourself out of it with or without outside help. If you are experiencing a lot of "bad luck" or your condition is quite restrictive or you are experiencing "injustice", then you should meditate and learn whatever lessons are to be learned from them. You should do good deeds to generate good karma. Definitely, you should work hard and intelligently to improve your condition. It is by learning your lessons, by doing good deeds, and by working hard and intelligently that you can reverse an adverse condition. It is by working out or overcoming negative karmas that one is purified and gains inner strength and wisdom.

-Grand Master Choa Kok Sui, Advanced Pranic Healing

Blessing and Love

When you bless somebody with love and with what is best for him, you repel and transmute the negative thoughts that are directed to you. This is based on the Law of Repulsion that unlike qualities repel. You can silently chant “peace,” “shanti,” “shalom,” or “peace be with you.”With mind intent bless the “irritant” with peace.
-Grand Master Choa Kok Sui, Practical Psychic Self Defense for Home and Office

Six Stages of Discipleship

1. The stage wherein a disciple is contacted by the Master through another chela on the physical plane. This is the stage of "Little Chelaship."

2. The stage wherein a higher disciple directs the chela from the egoic level. This is the stage called a "Chela in the Light."

3. The stage wherein, according to necessity, the Master contacts the chela through:

a. A vivid dream experience.

b. A symbolic teaching.

c. A using of a thoughtform of the Master.

d. A contact in meditation.

e. A definite remembered interview in the Master's Ashram.

This is definitely the stage of Accepted Disciple.

4. The stage wherein, having shown his wisdom in work, and his appreciation of the Master's problem, the chela is taught how (in emergencies) to attract the Master's attention and thus draw on His strength, knowledge and advice. This is an instantaneous happening, and practically takes none of the Master's time. This stage has the peculiar name of a "Chela on the Thread" or sutratma.

5. The stage wherein the chela is permitted to know the method whereby he may set up a vibration and call which will entitle him to an interview with the Master. This is only permitted to those trusted chelas who can be depended upon not to use the knowledge for anything except the need of the work; no personality reason or distress would prompt them to use it. At this stage the chela is called "one within the aura."

6. The stage wherein the chela can get his Master's ear at any time. He is in close touch always. This is the stage wherein a chela is being definitely prepared for an immediate initiation or, having taken initiation, is being given specialised  work to do in collaboration with his Master. The chela at this stage is described as "one within his Master's heart."

There is a later stage of still closer identification, where there is a blending of the Lights, but there is no adequate paraphrase of the terms used to cover the name. The six stages above mentioned have been paraphrased for occidental understanding and must in no way be considered as translations of the ancient terms.

-Holy Master D.K. through Alice Bailey ,Discipleship in the New Age I

Mercy and Forgiveness

Negative karma can be neutralized through the Law of Mercy and the Law of Forgiveness:

11.     Meditate and learn the lesson that is to be learned and make a firm resolution to do the right thing.

2.     Use the Law of Mercy

By showing mercy to others, mercy will be shown to you:

a)     Give 10 percent of your income to charity for the rest of your life, especially in order to alleviate the sufferings of other people.

b)     Avoid eating meat and fish: being a vegetarian would be very helpful. By showing mercy to the members of the animal kingdom, mercy will also be shown to you.

c)     Avoid injuring, bullying, and being cruel to other people. Mercy cannot be shown to those who do not show mercy to others.

3.   Use the Law of Forgiveness

a)     Make a list of all your enemies and those who have hurt you.

b)     Mentally visualize forgiving each of them.

c)     Mentally bless each one of them with what is best for them.

Example:” May you be blessed with what is best for you.”

d)     Mentally request for the Lord’s mercy and forgiveness.

e) Repeat the entire process for as long as necessary until one feels an inner sense of forgiveness.

-Grand Master Choa Kok Sui, Advanced Pranic Healing

Process of Initiation

The human soul can live in seven levels. If the man is really concentrated or focused on the physical plane and relates everything in the world to the physical body only, we say that man has not taken any initiation yet. He is stuck somewhere — sex, body, and possessions. These are all that occupy his mind. He must make a breakthrough because he has different levels to live on. For example, he has the astral plane, the mental plane, and higher planes. He must travel step by step.

The first thing he is going to do is to look at the physical world and appreciate it very much. The physical world is the world in which we mature ourselves, train ourselves, and eventually graduate from. We are not going to hate the physical world. We are going to love our body and really appreciate whatever the world is offering to us. We must not be identified and attached to it and especially we must not misuse the physical body or the physical world for our own interests. If you make a breakthrough and detach yourself from

the physical plane and really focus yourself on other values, for example, on love and devotion, respect, and gratitude,If you make a breakthrough and detach yourself from the physical plane and really focus yourself on other values, for example, on love and devotion, respect, and gratitude,you are making a breakthrough by lifting yourself from your basement and entering into another story of your house. That is an initiation. In the meantime, you are expanding your consciousness in such a way that you are involving another world of values.

-Torkom Saraydarian, Initiation