LITMIR.BIZ

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"is and it isn't"—any full statement of truth must of necessity be paradoxical. This because our finite point-of-view enables us to see but one side of a subject at a time. From the point of view of the infinite, all sides are seen at the same time—all points of a globe being visible to the infinite seer, who is also able to see through the globe as well as around it.

      The above mentioned four precepts are illustrations of this law of paradox. They are generally dismissed as non-understandable by the average person who reads them. And yet they are quite reasonable and absolutely true.

      The key to the understanding of these (and all) truths lies in the ability to distinguish between the "relative" or lower, point of view, and the "absolute" or higher one. Remember this well, for it will help you to see into many a dark corner—to make easy many a hard saying. Let us apply the test to these four precepts.

      We are told to: "Kill out ambition." The average man recoils from this statement, and cries out that such a course would render a man a spiritless and worthless creature, for ambition seems to be at the bottom of all of man's accomplishments. Then, as he throws down the book, he sees, in the fourth precept: "Work as those who are ambitious"—and, unless he sees with the eyes of the Spiritual Mind, he becomes more confused than ever. But the two things are possible—yes, are absolutely feasible as well as proper. The "ambition" alluded to is that emotion which urges a man to attain from vainglorious, selfish motives, and which impels him to crush all in his path, and to drive to the wall all with whom he comes into contact. Such ambition is but the counterfeit of real ambition, and is as abnormal as is the morbid appetites which counterfeit and assume the guise of hunger and thirst—the ridiculous customs of decorating the persons with barbarous ornamentations, which counterfeits the natural instinct of putting on some slight covering as protection from the weather—the absurd custom of burdening oneself and others with the maintenance of palatial mansions, which counterfeits man's natural desire for a home-spot and shelter—the licentious and erotic practices of many men and women, which are but counterfeits of the natural sexual instincts of normal man and woman, the object of which is, primarily, the preservation of the race. The "ambitious" man becomes insane for success, because the instinct has become perverted and abnormal. He imagines that the things for which he is striving will bring him happiness, but he is disappointed—they turn to ashes like Dead Sea fruit-because they are not the source of permanent happiness. He ties himself to the things he creates, and becomes their slave rather than their master. He regards money not as a means of securing necessities and nourishment (mental and physical) for himself and others, but as a thing valuable of itself—he has the spirit of the miser. Or, he may seek power for selfish reasons—to gratify his vanity—to show the world that he is mightier than his fellow men—to stand above the crowd. All poor, petty, childish ambitions, unworthy of a real Man, and which must be outgrown before the man may progress-but perhaps the very lessons he is receiving are just the ones needed for his awakening. In short, the man of the abnormal ambition works for things for the sake of selfish reward, and is inevitabley disappointed, for he is pinning his hopes on things which fail him in the hour of need—is leaning on a broken reed.

      Now let us look upon the other side of the shield. The fourth precept contains these words: "Work as those work who are ambitious." There it is. One who works this way may appear to the world as the typical ambitious man, but the resemblance is merely outward. The "ambitious" man is the abnormal thing. The Man who works for work's sake-in obedience to the desire to work—the craving to create—because he gives full expression to the creative part of his nature-is the real thing. And the latter is able to do better work—more lasting work—than the first mentioned man. And then, besides, he gains happiness from his work—he feels the joy which comes from doing—he lets the creative impulse of the All Life flow through him, and he does great things—he accomplishes, and is happy in his work and through his work. And so long as he keeps true to his ideals he will be safe and secure in that joy, and will be doing well his share of the world's work. But, as he mounts the ladder of Success, he is subjected to terrible temptations, and often allows the abnormal ambition to take possession of him, the result being that in his next incarnation he will have to learn his lesson all over again, and again until he has mastered it.

      Every man has his work in the world to do, and he should do it the best he knows how—should do it cheerfully—should do it intelligently. And he should let have full expression that instinct which impels him to do things right—better than they have been done before (not that he may triumph over others, but because the world needs things done better).

      True occultism does not teach that man should sit around doing nothing but meditating, with his gaze fasted upon his umbilicus, as is the custom with some of the ignorant Hindu fakirs and devotees, who ape the terms and language of the Yogi teachers, and prostitute their teachings. On the contrary, it teaches that it is man's duty and glorious privilege to participate in the world's work, and that he who is able to do something a little better than it has ever been done before is blessed, and a benefactor to the race. It recognizes the Divine urge to create, which is found in all men and women, and believes in giving it the fullest expression. It teaches that no life is fully rounded out and complete, unless some useful work is a part of it. It believes that intelligent work helps toward spiritual unfoldment, and is in fact necessary to it. it does not teach the beauty of unintelligent drudgery—for there is no beauty in such work—but it teaches that in the humblest task may be found interest to the one who looks for it, and that such a one always finds a better way of doing the thing, and thus adds something to the world's store of knowledge. It teaches the real ambition—that love of work for work's sake—rather than that work which is performed for the world's counterfeit reward. Therefore when the precept says: "Kill out Ambition * * * Work as those work who are ambitious," you will understand it. This life is possible to those who understand 'Karma Yoga," one of the great branches of the Yogi Philosophy, upon which it may be our privilege to write at some future time. Read over these words, until you filly grasp their meaning—until you feel them as well as see them. The gist of these teachings upon the subject of Ambition, may be summed up by saying: Kill out the relative Ambition, which causes you to tie yourself to the objects and rewards of your work, and which yields nothing but disappointment and repressed growth—but develop and express fully the absolute Ambition, which causes you to work for work's sake—for the joy which comes to the worker—from the desire to express the Divine Instinct to create—and which causes you to do the thing you have to do, the best you know how-better than it has ever been dine, if possible—and which enables you to work in harmony and unison with the Divine work which is constantly going on, instead of in harmony and discord. Let the Divine energy work through you, and express itself fully in your work. Open yourself to it, and you will taste of the joy which comes from work of this kind-this is the true ambition-the other is but a miserable counterfeit which retards the growth of the soul.

      "Kill out desire of life," says the second precept—but the fourth precept answers back: "Respect life as those who desire it." This is another truth expressed in paradox. One must eradicate from the mind the idea that physical life is everything. Such an idea prevents one from recognizing the fuller life of the soul, and makes this particular life in the body the whole thing, instead of merely a grain of sand on the shores of the everlasting sea. One must grow to feel that he will always be aflow, whether he is in the body or out of it, and that this particular physical "life" is merely a thing to be used by the Real Self, which cannot die. Therefore kill out that desire of life which causes you to fear death, and which makes you attach undue importance to the mere bodily existence, to the impairment of the broader life of consciousness. Pluck from your mind that idea that when the body dies, you die—for you live on, as much alive as you are this moment, possibly still more alive. See physical life for what it is, and be not deceived. Cease to look upon "death" with horror, whether it may come to you or some loved one. Death is just as natural as life (in the stage of development) and as much to be happy about. It is hard to get rid of the old horror of physical dissolution, and one has many hard battles before he is able to cast off the worn—out delusion, which has clung to the race in spite of its constantly sounded belief in a future life. The churches teach of "the life beyond" to which all the faithful should look forward to, but the same "faithful" shiver and shudder at the thought of death, and clothe themselves in black when a friend dies, instead

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