action, which has been pursued by the soul in its development. It is a very real thing at each stage of unfoldment, and forms the line of least resistance for the individual. And, so, the Yogis teach that the particular path best adapted to the requirements of the temperament and tastes—that is, to the desires—of each individual soul, is the one for him to follow. They divide the Path of Attainment into three sub-paths leading up to the main road. They call the three paths (1) Raja Yoga, (2) Karma Yoga, (3) Gnani Yoga; each of these forms of Yoga being a path leading to the great read, and each fit to be traveled by those who may prefer it—but all leading to the same place.
Raja Yoga is the path followed by those who feel inclined to develop the powers latent in Man—the gaining of the control of the mental faculties by the Will—the attainment of the mastery of the lower self—the development of the mind, to the end that the soul may be aided in its unfoldment. Karma Yoga is the Yoga of work—the path of action. Gnani Yoga is the Yoga of Wisdom. In addition to the above mentioned three forms of Yoga, there is that which is known as “Bhakti Yogi,” or the Yoga of devotion—the path of religious feeling. Some writers treat thig path as if it were distinct from the others—a separate path—but we prefer thinking and teaching that it is merely an incident of each of the three paths, as we cannot conceive of any student of Yoga divorcing his work from the love and devotion to the Absolute—to God. We fail to see how one may follow any of the several Yoga paths without being filled with love and reverence for the great centre of all life. In these lessons we will speak of Bhakti Yogi separately, but we wish to be understood that we do not consider it a separate thing, but feel that the student of any, or all, of the forms of Yogi must combine Bhakti Yogi with his favorite form of study.
In this lesson we will take up the branch of the subject known as “Karma Yoga”—the Yoga of action—of work. But we must explain that although the necessities and tendencies of the student may make this path the more attractive to him, still he may take a keen interest in the other forms of Yogi, such as Gnani Yoga, Raja Yoga, etc. And the students of these other branches must not overlook Karma Yoga as being beneath their notice, for it is a matter which concerns their daily life, and in this Western world where nearly ail men live a life of action, the student must combine the principles of Karma Yoga with his other studies.
This lesson will be devoted to Karma Yoga. The next lesson will take up the subject of Gnani Yoga. The one following Gnani Yoga will take up that branch of the subject known as Bhakti Yoga. We will not touch upon Raja Yoga in these lessons, as we are now preparing a separate book upon that branch of Yoga.
Before considering Karma Yoga it may be well for us to take a general view of the subject of Yoga. What is the end and aim of the teachings and the practices.’ What does it all mean? What is Man seeking for in all these endeavors? What does life, and growth, and development, and evolution mean? These are questions that thinking people are constantly asking, and which but few are able to answer even partially.
The Yogi Philosophy teaches that the end of all human endeavor and life is to allow the soul to unfold until it reach with Spirit. And as Spirit is the divine part of man–the bit of God—material in him—this union eventually will result in what is known as Union with God—that is the bringing of the individual soul into conscious touch and union with the centre of all life.
Some may think and teach that the end of human life is happiness, and this is true if they mean the real happiness of the soul—the only true happiness. But if they mean the relative and transitory thing usually called “happiness,” they quickly find that they are pursuing a "will-o’the-wisp,” tlirt constantly recedes as they approach it. True happiness is not to be found in relative things, for these turn to ashes like Dead Sea fruit, the moment we reach out to grasp them. We may find a certain amount of happiness in the pursuit of things but when we pluck the fruit it withers. No matter how high may he the thing pursued in the chase for happiness. the result is the same. Relative things cannot help being relative and consequently fade away. They are creatures of time and space and while they serve their purposes they cannot live beyond their time. They are mortal, and like all mortal things must die. Only the absolute thing remains unchanged, and is deathless.
And all this struggle, and pain. and life, and effort really is directed toward the unfoldment of the soul that it may recognize its real self. This is what it all means. This is why we pursue first this thing and then that thing, thinking that we need them, only that we need them not. We feeI hunger that cannot be appeased—a thirst that will not be quenched. And we try all the experience of life, sometimes feverishly and eagerly, sometimes listlessly and sluggishly, but find them all to be shadows and unrealities. But the hunger and thirst still remain, and torment us to further efforts. And this will be until we learn that the thing we desire is within us, instead of outside of us—and when we learn this lesson, even faintly, we begin to seek intelligently and are changed beings. This is the meaning of life—of evolution.
The great majority of the race is engaged in this pursuit of happiness in a blind, unconscious fashion. They run hither and thither, trying one thing after another hoping to find that intangible something that they instinctively feel will bring them peace and happiness. And, although meeting with repeated disappointments, they keep up the search with unabated zeal, being impelled thereto by the unfolding soul crying for that which is necessary to it. As the soul awakens and unfolds, through experience after experience, it gradually obtains an intelligent and concious conception of the true nature of that for which it seeks, and thereafter it follows only the roads which lead to the thing so long sought after, but so recently known to be the soughtafter thing.
Many Western seekers after truth have complained that the philosophies of the East were not adapted to the needs and requirements of the Western student, as the conditions of life were different in the two parts of the world. This objection, if it were sustained, would be positive proof that the teachings of the East were not sound and true, for any true sound teaching and philosophy must be applicable to all sorts and conditions of men, irrespective of race, climate, country, occupation, surroundings or environment. If the teachings are not fitted for the wants of every soul they are unsound and must be discarded. Even the lowliest, humblest and vilest of the race must be taken into consideration, or the teachings fall short of bein¿ the truth. For even that lowly inrlividnal, as well as the most exalted (in the world's estimation) form part of the race, and are under the law and cannot be left out.
The trouble with these objecting Western students is that they have considered the Eastern teachings to be fit only for those who could spend their life in dreaming, meditating, and in seclusion far away from the busy world. But this is a great mistake. It is true that some Eastern students follow this retired life, and obtain great results therefrom—this is their Karma—the result of desire and tendencies acquired in their past lives. But no true Yogi would think of teaching that this plan was the only one—or even the best one for all students. On the contrary, he recognizes that even in the East a life of activity is right and proper for those who are thrown into it, and that to shirk its guties or run away is a violation of the great law. This being so, it follows that the intense activity of the Western races (all of which 'is in accordance with well established laws, and a distinct and well understood stage of evolution) renders seclusion and retirement literally impossible for thousands of earnest students, who must follower the path or plan called for by their Karma. And they gladly point out to such students the beauties and advantages of that branch of their philosophy known as “Karma Yoga,” which we take up in this lesson.
The word “Karma” comes from the Sanscrit word “Kri,” meaning “to do”; “to act.” "Karma” is more frequently used to designate what may be called the “effect of actions.” In our “Fourteen Lessons” we have considered the Eastern teachings of Karma, under the chapter entitled "Spiritual Cause and Effect." In that chapter we gave you a brief description of the law of cause and effect in the spiritual world—how the effects of actions follow actions, just as actions follow thoughts. The rea1 effect of actions is really the effect of thoughts, as actions result from thoughts.
We are what we are today, simply because we have done, or left undone, certain things in our past lives, We have had certain desires, and have acted upon them, and the result is manifested today. We do not mean that we are literally being “punished” because we have done certain