The follower of Karma Yoga must first of all learn that a person is one of the units that make up the whole mechanism of life or its general scheme. He has his place in it and must take part in the common work. Whatever high position he occupies, no matter how responsible the role that he plays, he is nothing more than a unit in the general plan, and he must willingly fulfill his assignment according to this plan. And, on the contrary, no matter how insignificant it may be or whatever low position it occupies, it is still a unit that has a goal and a job in front of it. There is nothing unimportant, and the most important is still subject to the law on which the whole plan of the universe is based. We must play our roles well, not only because we are working on our development, but also because the Divine Mind uses us as pawns - or more valuable pieces - in the great game of life. We are, of course, far from being simple machines, but our interests are connected with the interests of all mankind, and we touch all of humanity at some points. We must willingly put ourselves at the disposal of a Higher Power, and we will be convinced that such a willingness can prevent friction and suffering. It is very difficult to express all this as clearly as we would like, but we hope to clarify this issue in our further presentation.
The “secret of work,” that is, the lack of attachment to its fruits, is the main note of Karma Yoga. Lack of attachment does not mean that the student must suppress all pleasure in himself. On the contrary, Karma Yoga teaches that this rule, if strictly followed, will lead to the fact that we will enjoy all. Instead of depriving a person of pleasures, it multiplies them a thousand times. The difference is that a person attached to the blessings of life thinks that his happiness depends on certain things or persons, while a person who has attained spiritual freedom understands that the source of happiness is in him, and not outside of him; therefore, he has the ability to turn into a source of pleasure such circumstances that in another person could cause displeasure and even suffering. As long as a person is attached to a person or thing so much that, as it seems to him, his happiness depends on him, he is a slave to that person or thing. But when he is freed from the influences that bind him, he becomes his master and finds in himself an inexhaustible source of happiness. This does not mean that we should not love others; on the contrary, we should show abundant love, but our love should not be selfish, - however, we will talk about this subject a little further.
To a person who is attached to the results of work, the point of view of Karma Yoga may seem absurd, leading to failure or lack of energy in the work. In this regard, the adversary of Karma Yoga will be wrong. Who can work better in a store, office or workshop - is he who works solely because of remuneration and does not take his eyes off the clock so as not to work an extra minute, or who, although he sees in his lesson the source of material support, so interested in his work and loves it so much that, almost forgetting that he works for money and only for a certain time, completely leave for his work? There are many such workers, and they all carry out, without knowing it, the well-known form of Karma Yoga. The best works are done by people who are interested in their own business, and do not perform well-known manipulations in order to receive a monetary reward. The instinct that makes the artist paint a wonderful picture, the writer makes an outstanding book, and the musician makes a great piece of music - this very instinct makes a person a successful employee in any field of work. This is work for the sake of work, which gives pleasure to the employee. All great works are created in this way.
All that one aspires to, as the supposed source of happiness, when it is finally achieved, turns out to be a sting of suffering. But as soon as we stop looking at things as a source of happiness, and we see in them only the accidents of life, the attendant circumstances, then the poison is already neutralized, and the sting injection becomes insensitive. If a person looks at fame as something that will bring him long-desired happiness, then, having achieved fame, he will find that his success brought him so much hard that it will destroy the joy of his achievement. But to the one who is liberated and works for the love of work, not allowing himself to become attached to the results of his activities, fame can come as an accident, and the pain associated with it will not be experienced. Many things that people devote their whole lives to bring more suffering than happiness. And this is only because people seek happiness in things, and not in themselves. As soon as a person bases his calculations on happiness on some external thing or person, he opens free access to suffering and unhappiness. For no person, no thing that is outside of us can satisfy the anguish of the soul, and the disappointment that comes - must inevitably come - because of dependence on the person or thing, causes suffering and grief instead of the expected happiness.
Even love, this noble feeling, is a source of suffering for a person whose attachments are not free from the selfish element. The philosophy of yogis preaches the doctrine of love - more love - as much love as possible. And at the same time, she teaches that if love is self-serving, it entails suffering. When we say that we love a given person, we usually mean that we want that person to love us, and we are unhappy if our love is not reciprocated. True love is not like that. Selfless love does not require a reciprocal feeling. Her joy lies in the happiness of a loved one, and not in the egoistic desire for reciprocity. True love constantly says to itself: “Come on, come on, come on,” while selfish, earthly love constantly requires from a loved one: “Come on, come on, come on to me.” True love shines like the rays of the sun, while selfish love seeks to draw into itself like a whirlpool.
A follower of Karma Yoga recognizes work and life for what they really are, and does not allow oneself to be deceived by generally accepted, false ideas about these objects. He sees the fallacy of a very widespread view of labor among people, as on the damned, gravitating on humanity. On the contrary, he considers it a great blessing and an advantage for humanity. He is aware of the benefits and happiness arising from labor performed disinterestedly, and accordingly he uses them. When he is embarrassed or alarmed, he finds solace in work. In his opinion, labor provides a great service in overcoming the temptations emanating from the lower sides of our nature; labor also helps him cope with new tasks that constantly arise before him.
It’s completely natural for a person to work. Labor is an expression of the divine, creative power manifesting in it. He is the desire to identify his personality, to development.
