Professional Documents
Culture Documents
KARMA YOGA
by EDMOND BORDEAUX SZEKELY
{
CREDO
o f the International Biogenic Society
We believe llml our most precious possession is Life.
We believe we shall mobilize all the forces of Life against
the forces of death.
We believe that mutual understanding leads toward mutual
cooperation; that mutual cooperation leads toward Peace;
and that Peace is the oidy way of survival for mankind.
We believe that we shall preserve instead of waste our natural
resources, which are the heritage of our children.
We believe that we shall avoid the pollution of our air, water,
and soil, the basic preconditions of Life.
We believe we shall preserve the vegetation of our planet:
the Immhle grass which came fifty million years ago, and
the majestic trees which came twenty million years ago,
to prepare our planet for mankind.
We believe we shall eat only Iresh, natural, pure, whole foods,
without chemicals and artificial processing.
We believe we shall live a simple, natural, creative life, absor
bing idl the Nources ol energy, harmony and knowledge.
We believe that the Impiovement ol life and mankind on
om planet must stall with individual efforts, as the whole
depends on the atoms composing It.
We believe in the I alheilmod of (iod, the Motherhood of
Nalnie, and the llrolherliood ol Man.
* oni|><«'<»■'I la I'm I* In 1‘1,'M liy K ih i i h I ii R o l l a n d
mill I (I Mil m il Hi ii ilc mi x S / 6 k c l y
CREATIVE WORK
KARMA YOGA
To the great Patanjali,
by
MCMLXIII
INTERNATIONAL BIOGENIC SOCIETY
SOME BOOKS BY E D M O N D B O R D E A U X S Z E K E L Y
T H E ESSENE W A Y - B I O G E N IC L IV IN G
T H E ESSENE G O S P E L OF PEACE, B O O K O N E
B O O K TW O, T H E U N K N O W N BOO KS O F T H E ESSENES
BO O K T H R E E , LO ST S C R O LL S OF T H E ESSENE B R O T H E R H O O D
BOO K FO UR , TH E T E A C H IN G S OF T H E ELEC T
T H E D I S C O V E R Y O F T H E E S S E N E G O S P E L : T h e Essenes & t h e V a t i c a n
S E A R C H F O R T H E A G E L E S S , in T h r e e V o l u m e s
T H E ESSENE B O O K OF C R E A T IO N
T H E ESSENE JESUS
T H E ESSENE B O O K OF A S H A
TH E ZE N D A V E S T A OF Z A R A T H U S T R A
A R C H E O S O P H Y , A N E W S C IE N C E
T H E ESSENE O R IG IN S OF C H R IS T IA N IT Y
T E A C H IN G S OF T H E ESSENES F R O M EN O C H T O T H E D E A D S E A S C R O L L S
T H E ESSENES, B Y JO S E P H U S A N D HIS C O N T E M P O R A R I E S
T H E ESSENE T E A C H IN G S OF Z A R A T H U S T R A
T H E ESSENE S C IE N C E OF L IF E
T H E ESSENE CODE OF L IF E
T H E ESSENE S C IE N C E OF F A S T IN G A N D T H E A R T O F S O B R IE T Y
ESSENE C O M M U N IO N S W IT H T H E IN F IN IT E
T H E FIR S T ESSENE
C O S M O T H E R A P Y O F T H E ESSENES
TH E L IV IN G B U D D H A
T O W A R D T H E C O N Q U E S T OF T H E IN N E R COSMOS
JO U R N E Y T H R O U G H A T H O U S A N D M E D IT A T IO N S
F A T H E R , G I V E US A N O T H E R C H A N C E
TH E E C O L O G IC A L H E A L T H G A R D E N , T H E BO O K OF S U R V IV A L
T H E T E N D E R T O U C H : B IO G E N IC F U L F IL L M E N T
M A N IN T H E C O S M IC O C E A N
TH E D IA L E C T IC A L M E T H O D OF T H IN K IN G
TH E E V O L U T IO N OF H U M A N T H O U G H T
T H E G R E A T N E S S IN T H E S M A L L N E S S
T H E S O U L OF A N C IE N T M E X IC O
T H E N E W FIR E
D E A T H OF T H E NEW W O R LD
A N C IE N T .A M E R IC A : P A R A D IS E LOST
P IL G R IM OF T H E H IM A L A Y A S
MESSENGERS FR O M A N C IE N T C IV IL IZ A T IO N S
SEXUAL HARMONY
L U D W IG V A N B E E T H O V E N , P R O M E TH E U S OF T H E M O D E R N W O R L D
BOOKS, O U R E T E R N A L C O M P A N IO N S
T H E F IE R Y C H A R IO T S
C R E A T IV E W O R K : K A R M A Y O G A
T H E A R T OF S T U D Y : TH E S O R B O N N E M E T H O D
COSMOS, M A N A N D S O C IE T Y
I CAME BACK TOMORROW
TH E BOO K OF L IV IN G FOODS
C R E A T IV E EXE R C IS E S FOR H E A L T H A N D B E A U T Y
S C IE N T IF IC V E G E T A R IA N IS M
THE C O N Q U EST OF D E A TH
H E A LIN G W ATERS
TH E BOO K OF HERBS, V IT A M IN S , M IN E R A L S
7
society. They were not sitting on nails somewhere, nor were they
continuously absorbed in sterile meditation. The original purity
and simplicity of Yoga involved deeds and action, Karma Yoga.
By doing good deeds, by helping others, spiritually and physically,
they knew they were creating good Karma. Karma means the iron
law of cause and effect. Whatever we do in the present will affect
irrevocably our future. Our present deeds determine our future,
and this is Karma Yoga, Union through Creative Work.
It is a philosophy which acquires meaning only insomuch as
it is lived — as a complete program of creative living, for a fuller
and more meaningful life. It is also the meaning of man’s existence
on this planet; for he was meant to continue the work of Creation,
as co-creator with God.
8
THE WHEEL OE YOGAS OE PA TAN JA LI
9
Qf 3 X IH M -lVfjy
t *
e r e Rf\ JAL
no r 3x1 h m
W HITE
i v s j ti
J ° UR
£ t E R n a l w h i t e J ° " ’
THE WHEEL OF
Yogas of P a ta n ja li
10
JEWELS OF KARMA YOGA OF PATANJA LI
11
With this idea o f work, the. multitudes are eternally longing for
rest, but this longing is seldom satisfied because their whole con
ception o f work is based on lies and falsehood.
To get, something without working for it — that seems to be the
acme o f delight. But why is the desire to get something for nothing
so strong in so many minds? For no other reason than this: we do
not understand the true nature o f work, and therefore dislike it.
When we learn to understand work, however, and learn how to
work, we shall go to our work with just as much delight as we go
to our pleasure. And when we consider the real purpose o f work
and discover the work that builds the man, We will consider it a
fur greater privilege to work for everything We need or j esire>
than to go to a free mine and take all the gold We C(m curry away.
12
KARMA YOGA
13
Our materialistic and limited concepts of work, as inherited
from the ages, may be noted as one of the chief reasons for things
as they are. Most people work in some way, and devote most of
their time and energy to work. And therefore, if most of the time
and energy of mankind is expressed through materialistic, limited,
or even false, modes of thought, we can readily predict the con
sequences. Where the material and mechanical predominate, there
we shall have a one-sided thinking, with endless misunderstanding.
And such a situation could easily give rise to most of the troubles
and limitations of the world.
Then we must note that the old concept of work defeats its
own purpose. For even if we were bent principally on the building
and accumulation of things, we would not get very far unless we
gave our chief thought to the building of the man. It is only the
great man who can do wonderful work — or render super-service.
The building or possession of things would give no real satisfaction
unless mind and soul were developed. The fine things of this world
mean practically nothing to the man with a low mind and a low
vision. He may possess them, legally, in great abundance, but they
do not minister to his real life any more than so much junk.
14
building of life will bring added ability for the building of things—
for practical achievement in any field of action.
These reasons, and scores of others that will appear as we
analyze this subject, indicate in unmistakable terms the necessity
of revising completely our inherited concepts of work; for, to
those who think, it is becoming more and more evident that our
civilization, in this connection, has entirely missed the mark. The
feeling that work is a punishment, or something to be avoided or
dispensed with as soon as possible, is a feeling entirely too preva
lent, and has been a menace to mankind for ages.
The same is true of the desire “to retire” someday —a desire
that prevails in the minds of ninety-nine out of every hundred. It is
a false desire, based on human weakness and ignorance, and should
be squelched completely. Indeed, we can say without exaggeration
that our conception about work is false through and through. We
have approached the element of work from the wrong angle, and
our mental attitude towards work has been a detriment both to
health and progress. The need therefore of a new concept of work,
with a science of work based thereon, is imperative.
The development and universal application of such a science
will he greatly interfered with, however, by the way people in
general feel about work. But here we should note that the way we
feel about most things is due, not to insight or knowledge, but to
deeply seated inherited tendencies; and those tendencies origina
ted, as a rule, in the distant past, when our minds were groping in
the dark. So, therefore, if you feel that work is a punishment or
hardship, or if you have no desire for work, or live in the hope of
retiring someday soon — do not think you are entertaining the
thoughts of a wise man; you are merely dancing to mental tunes
that savages played ten thousand years ago.
Recognizing these facts, we realize the absolute necessity of
facing this entire subject in a new state of mind —the mind open
to what present knowledge can reveal — what we can learn about
the meaning and purpose of work through a careful study and
a thorough analysis here and now. This is surely the one intelligent
course to pursue.
15
To lay the foundation for such a science, we must give our
first thought to the leading principle of Patanjali: that work is the
chief channel of expression for mind and soul, for all the forces,
faculties, talents and possibilities inherent in man. There are, of
course, many other channels, but work is the chief channel—when
we know how to work, and work with the right attitude.
16
the purpose of expression is twofold: first, to build the man him
self, or develop mind and soul, and seeond, to build, produce and
achieve in that sphere of existence in which the man lives.
In other words, the purpose of work, according to this new
concept, is to apply energy and talent in constructive action in the
outer world — to build, produce and create in the world of things:
and at the same time, to apply that same energy in such a way that
it will actually strengthen, build and develop the man who works.
And although it is absolutely necessary to produce and create in
the outer world —if the man is to continue to live in this sphere —
still it is far more important to build and develop the man.
17
consider it as a “ natural” feeling, and therefore as sacred, indis
putable fact. But if we apply the measure of Socratic reason, we
will see that the actual facts are just the opposite. The sad truth is
that our “ natural” feelings are almost invariably due to subcon
scious tendencies and deep-seated thought habits — tendencies
and habits handed down from generation to generation, having
their birth in the stormy passions of tire savage. There is nothing
sacred, therefore, about the “ way we feel” . Sacred instead is the
path of reason, which we must use intelligently and forcefully to
secure release from the mistaken past, and gain the power and
insight to build for a better future.
Thus we appreciate the vital importance of training the mind
to perceive and understand this new concept of work, and we
should not only cultivate in the mind this fresh, enlightened idea
of work, but also establish new tendencies, in regard to work, in
the subconscious. The subconscious mind should be filled with
vivid images that produce new and deeper desires for creative
work, desires that urge the mind to seek work, to love work, to
prefer work, and to express itself more and more in work — work
which enriches and nourishes the mind and soul.
We must introduce a new impulse into our conscious minds:
the impulse to prefer work to all other modes of expression, to
love work with an intense and constant desire, to seek develop
ment and advancement mainly through work, and to do more and
better work with absorbing interest and limitless enthusiasm. The
mind is a wonderfully sensitive instrument, and very soon it will
respond, and act accordingly. Then it will become natural to love
work —to prefer work —and to approach all work in the new way.
For here is the essence o f the teaching o f Patanjali: that in
the highest sense, work is meant to be the servant o f man, not
the master. It is not so important what shape or form our work
may take; what is vitally important is our attitude toward that
work. With love and enthusiasm directed toward our work, what
was once a chore and hardship now becomes a magical tool to
develop, enrich and nourish our lives. “Work makes the man” is an
old proverb with much more truth in it than appears on the sur
face. Work can indeed make the man, if man will use his god-given
18
powers o f reason to transform work into the sacred partnership
with the Creator it was originally meant to be.
We should continually prompt the mind to contemplate work
with the same thrill of joy as we contemplate attendance upon the
most exquisite entertainment. We should go to our work with the
same expectancy and delight as a healthy man feels when going to
a rare feast. If we continue to think in this way, which is a true
correspondence with reality, unlike our false “ natural” feelings, it
will not be long before these noble thoughts are translated into
sincere and earnest desire. Then we may expect to get more real
enjoyment out of life than we ever dreamed of, and accomplish
ten times what we have done in the past.
Instead of looking forward to a time in the future when we
can stop working, we should look forward, with eager anticipation,
to a time when we shall have a greater capacity for work, when our
powers have been developed to a much greater degree, when our
understanding has broadened and our perception of the nobility
of creative work has sharpened. In other words, work is inseparable
from life, and only when we share with life the joy of creative
work are we truly alive. Looking forward to retirement is like
looking forward to death. Instead, our future should open out
into ever more exciting vistas of adventure and opportunity, as
experience brings deeper enjoyment and fulfillment.
These greater results, however, can follow only when we
revise completely our concept of work, when we learn to look
upon work as both a means for producing things and a building
process in the mind and soul. Man should, and can, develop him
self while producing things. Man should, and can, produce riches
in his own consciousness at the same time he is producing riches in
the outer world. The more he does outwardly with his talent and
power, the more he will grow inwardly in talent and power.
Our appreciation of this new concept of Patanjali, which is
actually more than two thousand years old, will greatly increase
as we pursue our study and analysis of the subject. And one of
the first facts springing to light is that when we work in the usual
way, aiming at external results only, we call into action but a frac-
19
tion of the power we possess, and therefore we can accomplish
outwardly only a fraction of what we have the power to accom
plish, while accomplishing inwardly nothing at all.
20
tasks before us, the wider a channel we create for the flow of
Energy and Power to us.
In Karma Yoga, the actions of work awaken the greater possi
bilities of mind and personality, and call forth the latent forces
of the mind and the greatness of the soul. And these larger results
invariably follow when we work in such a way that the action of
work becomes a building process, a process that begins among the
super-forces of mind and soul, and proceeds on the great mission
of expression into the world of things, developing, creating and
building all the way.
What we designate as work may also be defined as energy
liberated in constructive action; and from such action two definite
groups of results should follow, and will follow under true con
ditions. In the first place, when energy is liberated in the human
system, with constructive purpose, certain processes are set in
motion, and these processes normally have the tendency to stimu
late and develop mind and personality. But this tendency has been
interfered with by so many false concepts of work that little or
no development has resulted therefrom; that is, those deeper or
mental processes connected with work, whose function is to make
man grow and develop, have succeeded only in part, if at all, be
cause man himself has interfered with the process.
In the second place, when energy is liberated in constructive
action, certain producing or building processes are set in motion in
the outer world among forces and things, and a group of practical
results follow in some measure. These practical results, however,
whether they appear in the worlds of art, invention, commerce or
science, can increase in quantity and improve in quality only when
the worker gives first attention to the real purpose of work—which
is to build the man.
This fact gives further emphasis to what has been stated
before: that we have every advantage to gain by conceiving of
work as a means for the building of man, as a channel for the ex
pression of mind and soul. To work, guided by the principles of
Karma Yoga, is to build and develop the man, both in mind and
personality, and at the same time produce greater and greater
21
results, for the individual, in the outer world. Partaking of a larger
consciousness, the worker becomes more successful in (he world
of achievement, and through that achievement develops his own
latent greatness.
The central purpose of all action, personal and mental, should
be that of development, to bring forth all the latent forces and
possibilities we may possess, and develop them all for effective
application. To this end there are many principles and methods
that may be employed, hut the simplest and most direct course
to pursue is to express the whole self constructively in work.
Here we must note, with much emphasis, that there is a vast
difference between constructive work and non-constructive work.
Non-constructive work, as most work is these days, is meaningless
drudgery, a constant drain upon the energies of mind and body,
usually followed by weariness, or varying degrees of exhaustion.
The forces and qualities of the mind are depleted, rather than
enriched, by work which is nothing more than an empty shadow-
play. But in constructive work, work approached with the right
attitude, energy and power constantly replenish the mind, the
soul and even the body. Those with the proper attitude are never
as tired at the end of the day, as those who insist upon regarding
work as a necessary evil. Constructive work strengthens and builds
all our qualities and faculties, and increases the efficiency of every
power and faculty we apply.
Every action that produces things through the work of man,
at the same time produces something of worth in the man himself.
The action that builds a house or a machine, can at the same time
build up the mind, the character and the personality of the builder.
The power that paints a picture, writes a book or composes an
opera, can at the same time add worth, quality and ability to that
mind through which the work is being done. In fact, every action
applied in useful work of any kind can increase the power and the
ability of the worker. Again, the secret lies in the attitude, for the
channel of enrichment and growth opens only when the worker
opens his mind to joy, enthusiasm and creative optimism.
Of course, this new approach cannot be mastered overnight,
22
particularly if one has always looked upon work as nothing but
boresome drudgery. But if even small efforts are made every day,
eventually it will become easier and easier, and just as muscles
that are sore at the beginning of a new exercise grow stronger and
more powerful with time, so the new attitude toward work cannot
help but develop eventually into a permanently healthy outlook.
24
builds something worthwhile should himself be enriched at the
same time. Sadly, however, this is not usually the ease. The work
man wears himself out physically and mentally while building
something up in the outer world. The machine runs, while the one
who made it falters.
To further effective expression through your work —that is,
the building of the self while engaged in the building of things —do
not proceed with the purpose of working for yourself alone, or
for the purpose of simply realizing personal gain. Through such a
course you will totally defeat your own purpose. The more you
are concerned about your own personal gain, the less you will
accomplish; and the less you accomplish, the less you will gain.
Great gains come through great achievements, and great achieve
ments do not come through a mind that has no higher goal than
the working out of a mere personal aim.
The proper course is to work for a great idea. The man who
works for a great idea even to the extent of forgetting personal
gain is doing more to promote personal gain, in the long run, than
he could possibly do in any other manner. On the other hand, the
man who works for a great idea solely because he knows he will
secure a great personal gain thereby is not always working exclu
sively for bis own gain. His own gain may be bis original purpose,
but before he goes very far he will find himself promoting a great
purpose in the world. It is a happy fact that greatness of purpose
is contagious, and it is impossible to be exposed for long to noble
aims without being influenced for the better.
We should think of work, not as a hardship, but as a privilege;
not as something to be avoided, but as something to be eagerly
sought;not something to be reduced to a minimum, but something
that should occupy the major portion of our lime and thought. We
should think of work as the greatest blessing, the greatest friend
of mankind, and the royal path of the goal we have in view.
When we learn to think of work in this way, and as this new
concept develops, we shall find that the very thought of work will
give a thrill of joy — for the day’s work will mean increase, ad
vancement, development. We will also realize more keenly than
ever before, that work is the real secret of accomplishment —and
accomplishment is the real secret of happiness.
It has been proven time and again, though the lesson has yet
to he learned by everyone, that wealth, fame and position, in
themselves, do not bring happiness, nor can they make life worth
while. But accomplishment always brings happiness. Man’s role on
this planel is to continue the work o f the Creator; therefore, to
play a part in that great work of accomplishment always brings
the highest kind of happiness and fulfillment — a special kind of
satisfaction that uplifts the mind and delights the soul.
The poets and philosophers of every age have lauded the
blessings of work, have declared work to he the highest good and
the greatest privilege, though they could not state clearly the rea
son why. But as we study Karma Yoga, and realize more and more
the true meaning of work, we see that what the poet saw in his
vision was really a law of life, as natural and inevitable as gravity.
We now know, scientifically, why work is the chief factor in the
great program of human progress, the principal channel for the
expression of thought and talent, the only safe road to the goal we
have in view.
According to Karma Yoga, the basis of all true success and
legitimate gain may be expressed in one word: service. To prepare
and train yourself, therefore, for service in some worthwhile field
or endeavor, is the first step. And all along the line of achievement
and advancement, no matter how far or how high you may go, the
ideal of exceptional service should be the constant goal in view.
Having selected your field of action, and having selected the
ideal of service as the ruling ideal of the mind — the high vision
that is to lead the way — the next step is to develop yourself
for the work you have selected, and apply yourself, to the utmost
degree, in that particular field.
Are these goals too lofty? Are these dreams too ephemeral,
too visionary to translate into reality? Not when we consider that
we are co-creators with God; not when we realize that our energy
and power is limited only by ourselves, by our own refusal to
believe that we can do anything we set our minds to do. When we
26
decide to render the higher service, we will never meet with want
or privation; our needs will always be met. And we will always reap
that higher reward, of such infinitely greater worth than material
wealth.
In Karma Yoga, the law o f opulence is service; service in its
new and greater meaning. Prepare for such work. Continue to pre
pare and improve until your service becomes super-service. Then
work in the faith that you will achieve the best and receive the
best. Tbe law of opulence will meet you at every turn, sometimes
in ways that are strange, then in ways that are simple and clear.
But you can depend on it always: it is a natural law.
There never was a time in history when so much was deman
ded of each individual, and that demand will increase. Also, the
opportunities for service, for reward and for the betterment of
self, these have increased in recent years to a degree that is truly
surprising. And we are only at tbe beginning. The fulfillment of
one ideal opens to the mind an inspiring vision of a much higher
ideal. That is real life; that is the way of progress; that is the true
destiny of the world.
According to Karma Yoga, we are here to he useful, to help
make the world better, to add to the sum total o f the good, the
worthy, the beautiful. And to this end, each individual must apply
his energy and talent where he can. He must accomplish his w ork-
ins own work—and for that work live the full measure of his life.
But to live fully, we must use our minds fully, not just a
small portion, but the whole mind. And the greater part of the
mind lies far beneath the surface. Many an element of nobility,
worth or possibility may be lost, temporarily, in heaps and heaps
of mental debris, very much like the proverbial needle in the hay.
How can we know our own minds, when we contact only a mere
fraction of the entire mental structure? How can we judge our real
talents, or the greatest power of the mind, while isolating ourselves
in some unimportant corner of the mind? The mental debris of
false ideas and irrelevant trivia must lie searched and cleared away.
Once this is done, we must awaken thoroughly the whole of
mind, brain and personality, for how can we know what the brain
27
or mind can do if the greater portion is dormant or asleep? All the
elements we possess must be aroused before we can judge our
present talent or latent possibility. And the factors of decision,
determination and enthusiasm, if wisely applied, can speedily pro
duce this much desired awakening.
To proceed, you decide positively that your entire being is to
be awakened to full consciousness and action. This in itself will go
far to produce the desired result, for no instrument in the world
responds as the mind does to any decision that is positive and
sincere. But this decision must be carried through with persistent
determination, translated into daily efforts, adhered to with every
element and atom in your system. It is inevitable that you will
presently receive a wonderful response.
Then you will know your whole self: you will know what
there is in you. You will know what you have to work with when
you decide to be your best. You will know where your greatest
power may be found.
You should lose no lime, therefore, in consulting your whole
mind, which will lead to surprising discoveries. You will learn, first,
that your mind knows itself —what it is and what it can do. After
that, you will learn the pleasure of exploring every phase of your
mind — you will begin to feel the urge of every faculty that is
active. And those faculties and talents that have real power will
speak out in positive, determined language. Strange ambitions and
desires will arise — ambitions that may overwhelm consciousness
completely, sweeping all thoughts and emotions before them—
ambitions that may change your whole life, leading directly into
new conditions, new fields of endeavor, whole new dimensions
of existence.
This is what may happen, and happen quickly, because you
have acted on the principle that your own mind knows. Because
you have given your mind to your work with joy and creative
energy, your mind has given you a whole new realm of being.
You removed the commonplace and the extraneous from your
feelings and desires, and gave your keenest ear to tin' urge from
within. And as you awakened completely, you realized, with un-
28
speakahle joy, that you had found vour work - you had entered
the company of the most privileged, the true nohility of the
human race — and through the sunshine of a smiling future, you
could see your every dream coming true. Ilappy is the man who
has found his task; lie should not ask for any oilier blessing!
29
THE CONCEPT OF WORK OF KARMA YOGA
1. Read this book carefully until you can clearly see the
meaning and purpose of this new concept of work. Then write it
out, briefly, in your own language. And whenever you go to work
concentrate on this new concept, fully determined to do all your
work henceforth in the new way.
2. Bring before the mind every day, for many months, the
twofold purpose of work: to produce it in the outer world, and
at the same time, to develop the man. And he persistent in your
desire to secure greater and greater results in both of these fields
of action.
3. The leading ambition connected with your work should
be accomplishment — not gain, but accomplishment. Concentrate
on accomplishment, therefore, both in the outer world and in your
mind, and feel this desire so keenly that your mind will constantly
delight in the glory of achievement.
4. All mental and personal action must he constructive, that
is, psychologically correct. All the forces and faculties of the mind
must work together in harmony, positive and determined, with
confidence and vision, and with something greater and better
always in view.
5. The mental attitude, regardless of conditions or circum
stances, should ever be friendly, expectant, positive and ascending.
The mind should be prompted, repeatedly, to look upon all work
as the means to greater work, further advancement and higher
development.
6. The mind should be so deeply impressed, with hundreds of
affirmations, to expect increase of power from work, both for
mind and personality, that such an expectation becomes firmly
embedded in the subconscious. In this connection we should know
that whatever we continue to expect subconsciously, the same
will be produced or received.
7. All work should be approached with questions such as
these: How greatly can I increase my power? How greatly can I
improve in every way? How far can I develop in mind and talent?
30
How much farther can I go, by using this work as a means to a
greater end?
8. Give constant attention to the many benefits to be derived
from work — both from a personal and mental standpoint, and
convince the mind at every step of the way that work, conducted
in the spirit of Karma Yoga, opens the channels of energy and
power, fulfilling every need and desire.
9. Eliminate entirely the subconscious feeling that “ we have
to work” , and build into the subconscious the feeling that “ we
want to work.” Make thorough use of the knowledge that you
have in the subconscious, and create in the subconscious a constant
desire for work.
10. Whatever your work may be, think of your work as a
channel for the expression of mind and soul. Make this thought
so deep, through faith and persistence, that you can actually feel
the marvels of the mind pressing for expression as you work. Then
know that the greater power within you — even genius — will,
through your work, come forth. Convince the mind of this fact,
and you will soon receive from within all the power and all the
inspiration you could possibly desire.
CREDO r
of the International Biogenic Society
W e b e lie v e t h a t o u r m o s t p r e c io u s p o s s e s s io n is L ife.
W e b e lie v e w e sh a ll m o b iliz e all th e fo r c e s o f L ife a g a in s t th e fo r c e s o f d e a th .
W e b e lie v e t h a t m u tu a l u n d e r s ta n d in g le a d s to w a rd m u t u a l c o o p e r a t io n ; t h a t
m u tu a l c o o p e r a t io n le a d s to w a r d P e a c e ; a n d t h a t P e a c e is th e o n ly w a y o f
su rv iv al f o r m a n k in d .
W e b e lie v e t h a t w e sh a ll p re s e rv e in s te a d o f w a s te o u r n a tu r a l re s o u rc e s ,
w h ic h a re t h e h e rita g e o f o u r c h ild re n .
W e b e lie v e t h a t w e sh a ll a v o id th e p o llu tio n o f o u r a ir, w a te r , a n d so il, th e
b a sic p r e c o n d itio n s o f L ife .
W e b e lie v e w e sh a ll p re s e rv e t h e v e g e ta tio n o f o u r p la n e t : th e h u m b le grass
w h ic h c a m e f i f t y m illio n y e a r s a g o , a n d t h e m a je s tic tr e e s w h ic h c a m e tw e n t y
m illio n y e a rs ag o , to p r e p a r e o u r p la n e t f o r m a n k in d .
W e b e lie v e w e sh a ll e a t o n ly fre s h , n a tu r a l, p u r e , w h o le fo o d s , w i t h o u t
c h e m ic a ls a n d a rtific ia l p ro c e s sin g .
W e b e lie v e w e sh a ll live a sim p le , n a tu r a l, c re a tiv e life , a b s o rb in g a ll th e
s o u rc e s o f e n e rg y , h a r m o n y a n d k n o w le d g e , in a n d a r o u n d u s.
W e b e lie v e t h a t t h e im p r o v e m e n t o f life a n d m a n k in d o n o u r p la n e t m u s t
s t a r t w ith in d iv id u a l e f f o r ts , a s t h e w h o le d e p e n d s o n t h e a to m s c o m p o s in g it.
W e b e lie v e in th e F a th e r h o o d o f G o d , th e M o th e r h o o d o f N a tu re , a n d th e
B r o th e r h o o d o f M an.
□ I fe e l a n a f f in it y w ith y o u r C re d o . P le a se m a il t o m e y o u r i n t r o d u c t o r y
b o o k le t , w ith a c o m p le te lis t o f I.B .S . p u b lic a tio n s .
□ I w a n t t o s t u d y t h e c o m p le te , a ll-c o m p re h e n s iv e g u id e b o o k a n d e n c y
c lo p e d ia , The Essene Way—Biogenic Living. I e n c lo s e m y c h e c k in U .S .
c u r r e n c y o f $ 8 .8 0 , p lu s 10 % f o r p o s ta g e a n d h a n d lin g , m a d e o u t to
I.B .S . In te r n a c io n a l.
.___. -I w a n t t o b e c o m e a n A s s o c ia te M e m b e r o f th e International Biogenic
I___1 Society. M y m e m b e rs h ip e n title s m e t o re c e iv e f re e : (1 ) th e c o m p r e h e n
sive e n c y c lo p e d ia o f a n c ie n t w is d o m a n d m o d e r n p r a c tic e , The Essene
Way—Biogenic Living, (2 ) T h e P e rio d ic a l R e v ie w o f B io g e n ic L iving,
The Essene Way, (3 ) 2 0 % d is c o u n t o n all p u b lic a tio n s o f th e I .B .S ., (4 )
m y m e m b e r s h ip c a rd w ith all p riv ile g e s, a n d (5 ) p e rio d ic a l p u b lic a tio n s .
I e n c lo s e m y m e m b e rs h ip fe e o f $ 2 0 ( c h e c k in U .S . c u rr e n c y m a d e o u t
to I.B .S . In te r n a c io n a l, r e n e w a b le a n n u a lly ) .
International
I w a n t t o re c e iv e th e a n n o u n c e m e n t a n d p ro g r a m o f y o u r
I Winter Seminars on The Essene Way and Biogenic Living, h e ld a t th e
b e a u tif u l I n t e r n a t io n a l C o rr e s p o n d e n c e C e n te r o f th e I.B .S . in O ro si,
C o s ta R ic a .
P lease c h e c k th e a p p r o p r ia t e b o x e s a n d r e t u r n th is p a g e to th e I n t e r n a t io n a l
B io g e n ic S o c ie ty , m a ilin g a d d re s s : I.B .S . IN T E R N A C IO N A L , A P A R T A D O
3 7 2 , C A R T A G O , C O S T A R IC A C E N T R A L A M E R IC A . (Air Mail Only!)
Name______ _____________. NEW ADDR E S S ----------------------------------------
Address ■ ----------------------------
P-O . Box 8 4 Q
s “ “ 4 Zip------- *feto°n. B .C . C a n a da~vTL 6 A5 ---------------------
Some Books by EDMOND BORDEAUX SZEKELY on the Essene Way of Biogenic Living
T H E E S S E N E W A Y - B I O G E N I C L I V I N G . T h e Essene-Biogenic E n c y c lo p e d ia . $ 8.80
T H E E S S E N E G O S P E L O F P E A C E , B O O K O N E . 1 M i l l i o n C o p i e s , 2 3 L an gu age s. 1 .0 0
E S S E N E G O S P E L O F P E A C E , B O O K 2 : T h e U n k n o w n B o o k s o f t h e Essenes. 5.80
E S S E N E G O S P E L O F P E A C E , B O O K 3 : L o s t S c r o l l s o f t h e Essene B r o t h e r h o o d . 5.60
E S S E N E G O S P E L O F P E A C E , B O O K 4 : T h e T e a c h in g s o f t h e E l e c t . 4.50
D I S C O V E R Y O F T H E E S S E N E G O S P E L O F P E A C E . T h e Essenes & t h e V a t i c a n . 4 .8 0
S E A R C H F O R T H E A G E L E S S , I: M y U n u s u a l A d v e n t u r e s o n F i v e C o n t i n e n t s . 7.80
S E A R C H F O R T H E A G E L E S S , II: T h e G reat E x p e rim e n t. 8.80
S E A R C H FO R T H E A G E L E S S , I I I: T h e C h e m istry o f Y o u th . 7.50
T H E G R E A T N E S S IN T H E S M A L L N E S S . T h e O n l y W a y O u t . 7.50
T H E T E N D E R T O U C H . B io g e n ic S e x u al F u l f i ll m e n t . 5 .5 0
T H E F I R S T E S S E N E . T h e J u l y 1 9 7 9 I n t o r n o t i o n a l Essene B i o g e n i c S e m i n a r . 9 .5 0
B IO G E N IC R E D U C IN G : T H E W O N D E R W E E K . 3.80
T H E E S SEN E B O O K O F C R E A T I O N . L ig h t o n t h e M y s to r y o f M ysteries. 4 .5 0
T E A C H IN G S OF T H E ESSENES F R O M EN O C H TO T H E D E A D S E A SC R O LLS . 4 .8 0
T H E E S S E N E J E S U S . R e v a l u a t i o n o f t h e L a t e s t Essono M a s t e r e n d his T e a c h in g s . 4 .5 0
T H E ESSENE B O O K OF A S H A : J O U R N E Y TO T H E C O S M IC O C E A N . 7 .5 0
T H E Z E N D A V E S T A O F Z A R A T H U S T R A . P o w o r fu l U niversal M asterpiece. 4 .8 0
A R C H E O S O P H Y , A N E W S C I E N C E . B e g i n n i n g o f t h e B e g in n in g s . 4 .8 0
T H E E S S E N E O R I G I N S O r C H R I S T I A N I T Y . 1 0 0 F a c ts e n d 2 0 0 F a lla c ie s. 8 .5 0
THE ESSENES, BY JO SEPH U S A N D H IS C O N T E M P O R A R IE S . 2 .9 5
THE ES.SENE T E A C H I N G S O F Z A R A T I I U S T f l A . I m m o r t o l L og er id o f t h e W h e a t . 2 . 9 5
THE E S S E N E S C I E N C E O F I II I . C o m p a n i o n B o o k t o t h e Essene G o s p e l o f Peace. 3 . 5 0
THE ESSENE CODE OF L IF E . T h e N a t u r a l a n il C o s m i c L o w s. 3.50
ESSENE C O M M U N IO N S Wi l l i I HI I N I I N I 11 , H o l y L i f e , S o u n d , a n d L i g h t . 3.95
T H E E S S E N E S C I E N C E OF FAETIN O A N D THE A R T O F S O B R I E T Y . 3 .5 0
C O S M O T H E R A P Y O F T H E ESSENES. U n i t y o f M a n , N a t u r e a n d t h e U n i v e r s e . 3 .5 0
T H E L I V I N G B U D D H A . A C o m p a r a t i v e 8 t u d y o f Buddha a n d Y o g a . 4 .5 0
T O W A R D T H E C O N Q U E S T OF T i l l I N N E R COSMOS. 6 .8 0
J O U R N E Y T H R O U G H A I H O U 8 A N D M E D I T A T I O N 8 . M 0 0 0 Y o a rs o f W i s d o m . 9 .5 0
F A T H E R , G I V E US A N O I I I I It C l I A N C I . !;<m v | v ,.I I h i . m i l ........... .l iv e S i m p l i c i t y . 6.80
T H E E C O L O G I C A L H E A L T H ( l A l t l ) l N, T H E B O O K OF S U R V I V A L . 4 .5 0
T H E D I A L E C T I C A L M i l H O I ) o | I I I I N K I N O . K a y to S o lu t io n o f A l l P roblem s. 2.95
T H E E V O L U T I O N O F H U M A N I H 0 U Q H I I I / ( l i m i t I ' h l l o s u p h n r i , 3B S c h o o l s . 2 .5 0
M A N I N T H E C O S M I C O C E A N . Where N o Man Haa Bvar G o n e . 3.50
T H E S O U L O F A N C I E N T M E X I C O . H u n d r e d ! o f A n c ie n t P lctographs. 7.50
T H E N E W F I R E . R e n o w a l o f L i f e In n P r e c o l u m b i a n S p i r i t u a l R h a p s o d y . 4 .8 0
D E A T H O F T H E N E W W O R L D . C h i l d r e n o f Paradise. 7 0 0 I l l u s t r a t i o n s . 4 .8 0
A N C I E N T A M E R I C A : P A R A l R SI I ( IS I , PI. t m l a l I ... y. l o p e . l l n ..I n I mu W o r l d . 4.80
P I L G R I M O F T H E H I M A L A Y A S , D l l o o v o r y o f I l l. a t a n b u d d h i s m . 2.95
M E S S E N G E R S F R O M A N . II II I < IV II I -Os | |. i l l ' . A .......m i M l u . at Ii . i i u . 3 .5 0
S E X U A L H A R M O N Y . A I ... Id, ( ........... A n . . . ..... I. 3 .5 0
L U D W I G V A N B E E T H O V I N, I ' l t o M I t i l l O' . . . I M il M l ) I >1 11 N W< ) 111 I ). 2 .9 5
B O O K S , O U R E T E R N A L C O M P A N I O N ! ! . C u l t . . . a, I le n d ., in, I .. In in .. . ... 3 .5 0
T H E F I E R Y C H A R I O T S . III.. Mys t ni I. m i 11. ..I I.... I..... . I .. I >1." I ...... I : . 4.80
C R E A T I V E W O R K : K A R M A YOQ A. Ancient, M y t t l o Role Of C r e a t i v e W o r k . 2.95
T H E A R T O F S T U D Y : T i l l s o i t l t o N N I M l I l l o o . I lie J u y n l I n a m i n g . 3 .5 0
C O S M O S , M A N A N D S O C I I TY. G u i d e I n M e a n i n g f u l L l v l n u In t h e 2 0 t h C e n t u r y . 6.80
I C A M E B A C K T O M O R I K )W. .’n i l . i y Nig I n . ....... .....I tl... I ........... I ......ini. 3.50
B R O T H E R T R E E . C h a r m i n g E c o l o g i c a l P a r ab le fo r C h i l d r e n o f A l l Age s, 3.50
C R E A T I V E E X E R C I S I S I O i l I I I A l I II A N D III A I M Y. 3.50
T H E B O O K OF L IV IN G I O D D :;. A < An I I.ml. .1 I t . i n . 3 .5 0
. N u tritio n a l, Bconomlo, S p iritu a l Qulde.
s c ie n t if ic v e g e t a r ia n is m 2.95
T R E A S U R Y OF RAW FOODS. M a n u s , Meals, Recipes. 2.95
T H E C O N Q U E S T O F Dl A I 11, I o n u n v i . y I - p i I I I." I ........ .. ■• I I ......... . . . . I l l y. 2.95
H E A L I N G W A T E R S . F i f t y E u r o p e a n Spa Treatment! at H o m e 3 .5 0
B O O K O F H E R B S . B O O K O F V I f A M I N 1.. In u 'I . i| M I N I I I A I !.. I a. I. V o l u m e : 2 . 9 5
Write fo r Free Complete Descriptive Catalogue to tint International Biogenic Society:
I.B.S. Internacional, Apertmlo 372, Cartago, Cotta Dice, Central America
B o o k O r d e r s m u s t b e p r e p a i d . A d d 1 0% f o r p os t a g e Hj h a n d l i n g . M i n . o r d e r : $ 5 . 0 0 , m i n .
p o s ta ge : 7 5 i . M a k e c h e c k in US . .. ....... ............ I II.'.. I n . . . ....... I...nil. I •I A i . M .i i l l
ED M O N D B O R D E A U X SZEK ELY
ISBN 0-89564-066-X