Theos-Talk Archives (July 2004 Message tt00300)

Dear R and friends:

How to live a sacred life ? --

The BHAGAVAD GITA said it 5,000 years ago:

Let me make some extracts

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KRISHNA: (Chapter 3 and 4, p. 23 ---- ) 

"It hath before been declared by me, { the system adopted by} the followersof the Yoga school, which is devotion in the performance of action.
 
"A man enjoyeth not freedom from action from the non-commencement of that which he hath to do; nor doth he obtain happiness from a total abandonment of action. No one ever resteth a moment inactive. 

Every man is involuntarily urged to act by the qualities which spring from nature. He who remains inert, restraining the senses and organs, yet pondering with his heart upon objects of sense, is called a false pietist of bewildered soul." 

But he who having subdued all his passions performeth with his active faculties all the duties of life, unconcerned as to their result, is to be esteemed. Do thou perform the proper actions: action is superior to inaction. The journey of thy mortal frame cannot be accomplished by inaction. 

All actions performed other than as sacrifice [sacred actions without any self-interest] unto God (the SUPREME SPIRIT OF ALL THINGS] make the actor bound by action. Abandon, then, O son of Kuntî, all selfish motives, andin action perform thy duty for him alone."...

"He who enjoyeth what hath been given unto him by them, and offereth not a portion unto them, is even as a thief. ... Those who "prepare their food" but for themselves eat the bread of sin, being themselves sin incarnate. 

..."sacrifice [sacred actions] is performed by action. Know that action comes from the Supreme Spirit who is one; wherefore the all-pervading spirit is at all times present in the sacrifice. 

"He who, sinfully delighting in the gratification of his passions,[who is selfish and tries to compel others to do his wishes] doth not cause this wheel thus already set in motion to continue revolving, liveth in vain, ...

"But the man who only taketh delight in the Self within, is satisfied with that and content with that alone, hath no selfish interest in action. He hath no interest either in that which is done or that which is not done; and there is not, in all things which have been created, any object on which hemay place dependence.

Therefore perform thou that which thou hast to do, at all times unmindful of the event; for the man who doeth that which he hath to do, without attachment to the result, obtaineth the Supreme. ... [How do we discover what is our natural duty?] 

"There is nothing, O son of Pritha, in the three regions of the universe which it is necessary for me [as the SUPREME SPIRIT] to perform, nor anything possible to obtain which I have not obtained; and yet I am constantly inaction. If I were not indefatigable in action, all men would presently follow my example, ...

If I [as the SUPREME SPIRIT] did not perform actions these creatures would perish; I should be the cause of confusion of castes, and should have slainall these creatures. ...

As the ignorant perform the duties of life from the hope of reward, [selfishly] so the wise man, from the wish to bring the world to duty and benefit mankind, should perform his actions without motives of interest." ... 

... All actions are effected by the qualities [the three Gunas -- Sattva, Rajas, and Tamas -- wisdom, action, and inertia] of nature. 

The man deluded by ignorance thinks, 'I am the actor.' But he, ...who is acquainted with the nature of the two distinctions of cause and effect, knowing that the qualities act only in the qualities, and that the Self is distinct from them, is not attached in action. 

"Those who have not this knowledge are interested in the actions thus brought about by the qualities; and he who is perfectly enlightened should not unsettle those whose discrimination is weak and knowledge incomplete, nor cause them to relax from their duty. 

"Throwing every deed on me, [without self-interest as a Karmic duty] and with thy meditation fixed upon the [ATMA] Higher Self, resolve to fight, without expectation, devoid of egotism and free from anguish. 

"Those men who constantly follow this my doctrine without reviling it, and with a firm faith, shall be emancipated even by actions; ... the wise man also seeketh for that which is homogeneous with his own nature. 

All creatures act according to their natures; what, then, will restraint effect? In every purpose of the senses are fixed affection and dislike. [How do we install disinterest? See below: " One must learn well what is actionto be performed, what is not to be, and what is inaction. The path of action is obscure. That man who sees inaction in action and action in inaction is wise among men; he is a true devotee and a perfect performer of all action." ] 

A wise man should not fall in the power of these two passions, for they arethe enemies of man. 

It is better to do one's own duty, even though it be devoid of excellence, than to perform another's duty well. It is better to perish in the performance of one's own duty; the duty of another is full of danger." 

ARJUNA:

"By what, O descendant of Vrishni, is man propelled to commit offences; seemingly against his will and as if constrained by some secret force? 

KRISHNA:

"It is lust which instigates him. It is passion, sprung from the quality ofrajas; insatiable and full of sin . Know this to be the enemy of man on earth.
[Rajas is one of the three great qualities; the driving power of nature; active and bad,] 

As the flame is surrounded by smoke,... so is the universe surrounded by this passion. By this ― the constant enemy of the wise man, formed from desire which rageth like fire and is never to be appeased ― is [BUDDHI] discriminative knowledge surrounded. 

Its [ Lust, Rajas] empire is over the senses and organs, the thinking principle [Mind - Manas] and the discriminating faculty [BUDDHI] also; by means of these it cloudeth discrimination and deludeth the Lord of the body. [Lower manas]. 

Therefore, at the very outset, restraining thy senses, thou shouldst conquer this sin which is the destroyer of knowledge and of spiritual discernment. 

"The senses and organs are esteemed great, 

but the thinking self is greater than they. 

The discriminating principle is greater than the thinking self, 

and that which is greater than the discriminating principle is He, [the HIGHER SELF WITHIN EACH ONE -- the ATMA]  

Thus knowing what is greater than the discriminating principle and strengthening the lower by the Higher Self, do thou of mighty arms slay this foe which is formed from desire and is difficult to seize." 


KRISHNA:

This exhaustless doctrine of Yoga I formerly taught unto Vivaswat; Vivaswat communicated it to Manu and Manu made it known unto Ikshwaku; and beingthus transmitted from one unto another it was studied by the Raja Rishees,until at length in the course of time the mighty art was lost, [It was taken over by priest-craft.] 

It is even the same exhaustless, secret, eternal doctrine I have this day communicated unto thee because thou art my devotee and my friend." 


ARJUNA:

Seeing that thy birth is posterior to the life of Ikshwaku, how am I to understand that thou wert in the beginning the teacher of this doctrine?" 


KRISHNA:

"Both I and thou have passed through many births, O harasser of thy foes! Mine are known unto me, but thou knowest not of thine. [Krishna tells Arjunaplainly that reincarnation is a fact and that the Man-Spirit (ATMA) is immortal.] 

"Even though myself unborn, of changeless essence, and the lord of all existence, 
[ as the Supreme Spirit -- ATMAN] yet in presiding over nature - which is mine - I am born but through my own Maya, the mystic power of self-ideation, the eternal thought in the eternal mind. 

I produce myself among creatures, O son of Bharata, whenever there is a decline of virtue and an insurrection of vice and injustice in the world; 

and thus I incarnate from age to age for the preservation of the just, the destruction of the wicked, and the establishment of righteousness. 

Whoever, O Arjuna, knoweth my divine birth and actions to be even so doth not upon quitting his mortal frame enter into another, for he entereth into me. 

Many who were free from craving, fear, and anger, filled with my spirit, and who depended upon me, having been purified by the ascetic fire of knowledge, have entered into my being. 

In whatever way men approach me, in that way do I assist them; but whateverthe path taken by mankind, that path is mine, ...

Those who wish for success to their works in this life sacrifice to the gods; and in this world success from their actions soon cometh to pass. ...

Wherefore perform thou works even as they were performed by the ancients informer times. 

"Even sages have been deluded as to what is action and what inaction; therefore I shall explain to thee what is action by a knowledge of which thou shalt be liberated from evil. 

One must learn well what is action to be performed, what is not to be, and what is inaction. The path of action is obscure. That man who sees inactionin action and action in inaction is wise among men; he is a true devotee and a perfect performer of all action. 

"Those who have spiritual discrimination call him wise whose undertakings are all free from desire, for his actions are consumed in the fire of knowledge. He abandoneth the desire to see a reward for his actions, is free, contented, and upon nothing dependeth, and although engaged in action he really doeth nothing; he is not solicitous of results, with mind and body subdued and being above enjoyment from objects, doing with the body alone the acts of the body, he does not subject himself to rebirth. 

He is contented with whatever he receives fortuitously, if free from the influence of 'the pairs of opposites' and from envy, the same in success and failure; even though he act he is not bound by the bonds of action. 

All the actions of such a man who is free from self-interest, who is devoted, with heart set upon spiritual knowledge, and whose acts are sacrifices for the sake of the Supreme, are dissolved and left without effect on him. .... 

"Some devotees [who desire to perform sacred actions and live a pure life] 
... offer up themselves; still others make sacrifice with the senses, beginning with hearing, in the fire of self-restraint, and some give up all sense-delighting sounds, and others again, illuminated by spiritual knowledge,sacrifice all the functions of the senses and vitality in the fire of devotion through self-constraint.. 

"All these different kinds of worshippers are by their sacrifices purified from their sins; but they who partake of the perfection of spiritual knowledge arising from such sacrifices pass into the eternal Supreme Spirit. 

"All these sacrifices of so many kinds ... spring from action, and, comprehending this, thou shalt obtain an eternal release. ...

Seek this wisdom by doing service, by strong search, by questions, and by humility; the wise who see the truth will communicate it unto thee, and knowing which thou shalt never again fall into error, ...

By this knowledge thou shalt see all things and creatures whatsoever in thyself and then in me. Even if thou wert the greatest of all sinners, thou shalt be able to cross over all sins in the bark of spiritual knowledge. 

As the natural fire, O Arjuna, reduceth fuel to ashes, so does the fire of knowledge reduce all actions to ashes. There is no purifier in this world to be compared to spiritual knowledge; and he who is perfected in devotion findeth spiritual knowledge springing up spontaneously in himself in the progress of time. ...

The man who restraineth the senses and organs and hath faith obtaineth spiritual The man of doubtful mind hath no happiness either in this world or inthe next or in any other. 

No actions bind that man who through spiritual discrimination hath renounced action and cut asunder all doubt by knowledge, having cut asunder with the sword of spiritual knowledge this doubt which existeth in thy heart, engage in the performance of action. Arise!" 

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These are precepts that serve deep consideration.

There will no doubt be questions, please send them

Best wishes


Dallas

Also see notes below

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-----Original Message-----
From: Raghu 
Sent: Wednesday, July 21, 2004 11:25 PM
To: 
Subject: DEVACHAN, etc After Death - some clarifications


Dallas

What is it that makes humans go for cheap thrils - a sadistic attitude that
makes a man harvest happiness in the sorrow of other atmas - that makes him
prick others' self esteem and feel satisfied - 


Is it ego or some other satan ??

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DTB	NO DEVIL or SATAN EXISTS outside of our own desires and fancied fed by the fires of resentment and selfishness, - And these induce a carelessness of others. It is the opposite of brotherhood, and Theosophy.

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I feel it is low self esteem, that makes a person a sadist & as u know, low
and high self esteems are only derivatives of [LOWER MIND] ego - The attachment to [ PERSONAL AND THE DYING, LOWER] self.

And, second, some people are unforgiving, till their very end - They say it
is a fight to the finish and a question of their 'prestige'. 

Ain't it ego to be unforgiving ?

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DTB	That shows ignorance of KARMA and lack of trust in Nature (the Universal Deity).  

The full position has not been reasoned out.  

Only harmony and justice to all (by brotherhood) prevails.  

Wrong for wrong, and evil for evil, is NOT the universal law.  

Furthermore we are very inept and ignorant of the right way to redress wrongs. To make others suffer in retaliation is no good answer.  

["Hatred ceaseth to by hatred -- this is the Law Eternal." Buddha ]

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Thirdly, some say theosophy justifies suicide - Their contention is that if
a person is to reincarnate again, well, he can as well finish himself off,
if things go beyond control and get reincarnated, as someone else in his
next birth, happily.

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DTB	SUICIDE IS DEPLORED in Theosophy .  

It is an erroneous idea and the beginning of "bad karma" for ourselves.

Here is what HPB says:

IS SUICIDE A CRIME?

by H. P. Blavatsky

A REPLY

THE writer in the London Spiritualist for November, who calls the "Fragments of Occult Truth" speculation-spinning, can hardly, I think, apply that epithet to Fragment No. 3, so cautiously is the hypothesis concerning suicideadvanced therein. ,,,, cut ....

[I go direct to - DTB ]


H P B -- EDITOR'S NOTES

(1.) "Inquirer" is not an Occultist, hence his assertion that in some casessuicide "is not only justifiable, but also morally desirable." No more than murder, is it ever justifiable, however desirable it may sometimes appear. 

The Occultist, who looks at the origin and the ultimate end of things, teaches that the individual--who affirms that any man, under whatsoever circumstances, is called to put an end to his life,--is guilty of as great an offense, and of as pernicious a piece of sophistry, as the nation that assumes a right to kill in war thousands of innocent people under the pretext of avenging the wrong done to one. 

All such reasonings are the fruits of Avidya mistaken for philosophy and wisdom.

Our friend is certainly wrong in thinking that the writer of Fragments arrived at his conclusions only because he failed to keep before his mind's eye all the possible cases of suicide. 

The result, in one sense, is certainly invariable; and there is but one general law or rule for all suicides. But, it is just because "the after-states" vary ad-infinitum, that it is as erroneous to infer that this variation consists only in the degree of punishment. If the result will be in every case the necessity of living out the appointed period of sentient existence,we do not see whence "Inquirer" has derived his notion that "the result isinvariably bad."
 
The result is full of dangers; but there is hope for certain suicides, and even in many cases A REWARD if LIFE WAS SACRIFICED TO SAVE OTHER LIVES and that there was no other alternative for it. 

Let him read para. 7, page 313, in the September THEOSOPHIST, and reflect. Of course, the question is simply generalized by the writer. 

To treat exhaustively of all and every case of suicide and their after-states would require a shelf of volumes from the British Museum's Library, not our Fragments. 

(2.) No man, we repeat, has a right to put an end to his existence simply because it is useless. As well argue the necessity of inciting to suicide all the incurable invalids and cripples who are a constant source of misery to their families; and preach the moral beauty of that law among some of thesavage tribes of the South Sea Islanders, in obedience to which they put to death, with war-like honours, their old men and women.

The instance chosen by "Inquirer" is not a happy one. There is a vast difference between the man who parts with his life in sheer disgust at constantfailure to do good, out of despair of ever being useful, or even out of dread to do injury to his fellow-men by remaining alive; and one who gives itup voluntarily to save the lives either committed to his charge or dear tohim. 

One is a half insane misanthrope the other, a hero and a martyr. One takes away his life, the other offers it in sacrifice to philanthropy and to his duty. The captain who remains alone on board of a sinking ship; the man whogives up his place in a boat that will not hold all, in favour of younger and weaker beings; the physician, the sister of charity, and nurse who stirnot from the bed-side of patients dying of an infectious fever; the man ofscience who wastes his life in brain-work and fatigue and knows he is so wasting it and yet is offering it day after day and night after night in order to discover some great law of the universe, the discovery of which may bring in its results some great boon to mankind; the mother that throws herself before the wild beast, that attacks her children, to screen and give them the time to fly; all these are not suicides.

The impulse which prompts them thus to contravene the first great law of animated nature--the first instinctive impulse of which is to preserve life--is grand and noble. And, though all these will have to live in the Kama Loka their appointed life term, they are yet admired by all, and their memorywill live honoured among the living for a still longer period. We all wishthat, upon similar occasions, we may have courage so to die. Not so, surely in the case of the man instanced by "Inquirer." Notwithstanding his assertion that "there is no moral cowardice whatever involved" in such self-sacrifice--we call it decidedly "moral cowardice" and refuse it the name of sacrifice. 

(3 and 4.) There is far more courage to live than to die in most cases. If "M." feels that he is "positively mischievous," let him retire to a jungle,a desert island; or, what is still better, to a cave or hut near some big city; and then, while living the life of a hermit, a life which would preclude the very possibility of doing mischief to any one, work, in one way or the other, for the poor, the starving, the afflicted. If he does that, no one can "become involved in the effects of his mistaken zeal," whereas, if he has the slightest talent, he can benefit many by simple manual labour carried on in as complete a solitude and silence as can be commanded under thecircumstances. Anything is better even being called a crazy philanthropist--than committing suicide, the most dastardly and cowardly of all actions, unless the felo de se is resorted to, in a fit of insanity. 

(5.) "Inquirer" asks whether his "M." must also be victim of that transformation into spook and pisacha! Judging by the delineation given of his character, by his friend, we should say that, of all suicides, he is the most likely to become a séance-room spook. Guiltless "of any moral turpitude," he may well be. But, since he is afflicted with a "restless disposition which is perpetually urging him on to make an effort to do good" -- here, onearth, there is no reason we know of, why he should lose that unfortunate disposition (unfortunate because of the constant failure)--in the Kama Loka. A "mistaken zeal" is sure to lead him on toward various mediums. Attracted by the strong magnetic desire of sensitives and spiritualists, "M." will probably feel "morally bound to diminish the woes to which these sentient beings (mediums and believers) are subject on earth," and shall once more destroy, not only himself, but his "affinities" the mediums. 

H P Blavatsky, Editor

Theosophist, November, 1882 

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Kindly clarify.

Raghu