Jan 13, 2016 · Pros Cons Manifest Destiny Essay
The manifest destiny essay a push - LDL Promotion
How then can we break our bonds? The real answer is suggested in that law which I have been showing to you. The bonds are broken by these inevitable experiences which life after life teach the Soul the nature of the universe into which it has come. But desire is a binding force, and as long as there is desire so long must men come back to birth. The desire for good will draw it back as well as the desire for evil, the desire for religious happiness will draw it back, as well as the desire for earthly joys; the desire for the praise of men, for love, for knowledge even. A Soul may desire results of a high and noble character; still there is a desire for results, and this must bind it to places where the results are to be found. Therefore in order to get rid of we must get rid of Not cease from action - that is unnecessary, but act without desire - making every effort which is necessary, yet indifferent to the result. This is the familiar lesson given by Shri Krishna, this the essence of all truth. It is renunciation of desire, not of action, which makes the real Sannyasi, which makes the renunciator, which makes the Yogi, aYogi - not one only in the wearing of yellow garments and ashes - but a Yogi who has broken all the bonds of desire, and not simply one who is an outward renunciator. For the man of action who performs every action because it is his duty, and remains indifferent to the fruits thereof, that man in the world is the servant of God; he is one who performs every action, - not for what it brings him but because it fills up something lacking which ought to be done in the world in which he lives as an agent of God. A man who realises that the wheel of life must turn, and who takes part in the turning of the wheel, not for what the turning of the wheel may bring to him, but in order that the Divine life may circle in its course, - he plays his part in working without attachment, without desire, and turns the wheel whether it brings him pleasure or pain, whether it brings him praise or blame, fame or ignominy, Divine knowledge or ignorance - anything the wheel may bring him. He only perceives that it is his duty to cooperate with God while manifestation persists and he therefore identifies himself with the God from Whom the turning of the wheel proceeds. He is then one with Shri Krishna who declared that He had nothing to obtain in Heavens or on earth, but that if He stopped acting all would stop. And therefore the devotee who acts, not in order that he may get anything but in order that the Divine purpose may be fulfilled, he works by way of sacrifice; he offers all his actions as sacrifices to God and remains indifferent to the fruits of the sacrifice, for they lie at the feet of God and not in the heart of the devotee. Such a man makes no , for such a man has no ; such a man creates no links which bind him to earth, such a man is spiritually free, although around him actions may spring up on every side. Thus is it when a man is born into the sphere of knowledge; thus is it when a man is born into the sphere of devotion; and the life of such a man is as an altar, and burning upon that altar is the flame of devotion and of knowledge. Every action is cast into the fire and is consumed therein, rising up as the smoke of a sacrifice and leaving behind on the altar nothing save the fuel of knowledge and the fire of love.
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But the point to which I wish to lead you is that as you gradually recognise these facts you will see that the aim of the individual self is to become perfectly at one with the inward-going stream of Divine Life; this is the beginning of understanding, the beginning of the realisation of the meaning of the universe, and you will begin to utilise what seems to be evil in order that you may get rid of everything which binds you down to the transitory side of nature, and so take pain as a real helper. Pain is said to be an evil. Pain is not pleasant, but it is not an evil; it is desirable and not undesirable, for it is a condition of gaining perfection, and without it perfection cannot be. And why? For this reason: that development must become conscious, that is, there must be a gradual development of thought within us. But by what process can this be secured? When we go outward towards an object which attracts us we at first seek only satisfaction. But in the external there is no permanent satisfaction; in the external which attracts the deluded Soul of man there is nothing that can give permanent satisfaction to the Soul. The Soul has been compared to a charioteer, standing in the chariot of the body, and using the mind as the reins to curb the horses of the senses; when the galloping horses of the senses carry the Soul away to the objects of desire, how shall the Soul learn that these objects are not truly desirable? How shall it lose the desire which goes out to these things which can never satisfy? And how shall it learn to turn inward to the centre, and seek for Brahman alone? It can only be led to turn towards its desires when it finds that everything which is not Brahman passes away, and in the passing away gives pain. You desire the gratification of the senses. How shall that desire be eliminated? Only by discovering that the pleasure they yield is very transitory, that if it is followed too far it brings about disgust and suffering and pain, and that therefore the freedom and the wisdom of man lie in getting rid of the desire for sense-pleasures, if having been attracted by the sensation of taste because it is pleasant, we find that to gratify it to the utmost brings disgust, then we begin to see that it will be wiser to choose an object which has more permanence than the gratification of taste. Then the root of desire is pulled up and can send out these lower shoots no more. But you can never convince men that this is so unless they have tried the following of the objects of the lower desires and have found the results which flow from them. Argument would not do it, reasoning would not do it; but when men have had the experience, when men have gratified their taste to the full, when they have become gluttonous, presently they will find that they have made their bodies miserable, their lives one long suffering, that diseases result from the gratification they have experienced, that the gratification brings as a result; then they will no longer desire to gratify themselves in that way, and the root of desire will be cut away; or rather the process of cutting it away will have begun, for the process is a long one. And that is the only way desire can be finally extirpated. You can only get rid of it by gradually realising through experience the knowledge that the gratification of all desire which is not going upwards is a womb of pain, and brings forth woe as a child. Nothing but this experience can get rid of desire; not by outward compulsion but inward will must the destruction of desire take place, and this is wrought by pain. Hence is pain, miscalled an evil, one of the greatest blessings bestowed upon man, in order to turn him from the transitory and fix him upon the eternal; for only by pain can he possibly learn, only out of disgust with the world will arise those inward aspirations which shall at last be gratified in the vision of