An Earth, Wind and Fire song says, 'Through devotion blessed are the children. Praise the teachers who bring the light to many. Your devotion opens the life treasures and delivers from the fruits of evil.'
I think this song is very meaningful when it comes to Karmic Yoga, because the whole concept of Karmic Yoga, though it may not seem to be sometimes, is devotion to a higher power as well as other human beings. Through devotion we help all of humanity. We raise our own consciousness while we are helping others raise theirs. The truth is that when we truly live a devotional life, we are engaged in Karmic Yoga where we are. When we are devoted to anything positive or neutral (but not anything negative) we are doing Karmic Yoga. You may wonder why I am saying this. I will give you an example.
I once knew a man who played the top of a Bic pen. I would consider this very neutral. He could play rock and roll, classical music, jazz, anything, on the cap of this Bic pen. He had even done classical concerts on it. I met him working as a volunteer at a drop in center for mental health out patients. He was one of the counselors. My job was to help get people involved in activities like singing, dancing, and so on each week to enjoy themselves. One night we decided to have a talent show. One friend played the guitar, I sang and this man offered to play the Bic pen cap.
What the heck? I thought to myself. We began to perform and we were so good that everybody quickly joined in and had a good time. Later he participated in many performances at the drop in center. During later talks I found that his man had done the talk show tour all over the United States playing the Bic pen cap. His devotion to playing the Bic pen cap had led him all over the country. Now these outpatients were benefiting because this young man had been dedicated to playing the Bic pen top. Very interesting.
Playing the Bic pen top doesn?t seem like much, but one can even do service in the world and help those in need, by being devoted to learning how to do that. How much more can one effect the world by being devoted to art, music, writing, reading, teaching, alternative health, any of the activities in which humans engage daily? This type of devotion leads to action. It benefits the human family when one has perfected his or her gifts and shares them freely with others. When we do this we are engaged in Karmic Yoga.
Your devotion to ?following your bliss,? as Joseph Campbell called it, and sharing that bliss with others, helps lift their spirits and helps make the world a better place. The world is in need of people who are happy and joyful. Your gift can be helping people to become joyful and to see the best parts of themselves. If you are working at a soup kitchen, feeding the hungry, digging wells for poor people in Africa, whatever, the element that is most necessary during these activities is to help people see the best parts of themselves. That can begin a climb from the deepest emotional and economic depths. To do this, however, firstly you must see the best of yourself. Following your bliss can help you do that.
Are you following your bliss? If you want to start doing Karmic Yoga it is important to dedicate yourself to doing so. It is important to dedicate yourself to become the most alive, vibrant, joyful person that you can possibly be, and that alive, vibrant, joyful person with others through your actions of service. For this is truly what we need in the world, people who are fully alive.
As you partake in your life of service, remember that just doing things for others isn?t enough. It is necessary to hone yourself so that you can be that beautiful spark of the Divine that you experiences in the most intimate moments. It is important to channel the creative nature of the Divine so all may partake of it. It is important to work from a center of being. Doing the work and service because you are a reflection of the embodiment of love that goes by many names is your objective. Through your devotion to this ideal and to other people, you will open the life treasures and deliver from the fruits of evil. This is the secret of Karmic Yoga?working on the self by working in the world and working in the world by working on the self.
Dr. J. W. Gilmore is a Writer, Spiritual Director, Anti-oppression Consultant and Wellness Consultant. He is a Certified Massage Therapist and Reflexologist, a Reiki Master Teacher, a Martial Arts Instructor and a Spiritual Coach living in Costa Rica. For more article like this or similar information visit: http://www.dswellness.com Recommended book, A Return to Being Human Religiously, Dr. John W. Gilmore.
Showing posts with label Human Beings. Show all posts
Showing posts with label Human Beings. Show all posts
February 27, 2009
February 24, 2009
Karmic Yoga? the Action Reflection Mode
There are many things necessary to improve the quality of life for all beings in the world and even the earth itself. Rabbi Cooper, a Cabbalist, in his book God is A verb wrote that the Kabala is based on the precept that we are all human beings sparks of the Divine embedded in us. These sparks are the higher self and our God nature. Not only human beings contain these sparks, plants do, animals do and even stones do. To reach a platitude of enlightenment we must connect with this spark, our higher self. When we do we embrace our responsibility, which is actually more of an opportunity, to help raise up and liberate those sparks, so they can return to a higher plane of existence in the universe when they are released, thus moving the universe to a higher and higher more complete form. The universe is still in the process of being created and none of us know for certain what it is becoming, according to Rabbi Cooper and also Ph. D. Brian Swimme..
Brian Swimme, physicist and cosmologist, spoke of something similar. He said that each human is like a piece of the universal puzzle. It is our duty, therefor, to develop ourselves as fully as possible and to cultivate our uniqueness. If we don?t do that our piece will never be placed into the whole and the universe will never be complete. No one can every take our place. For Swimme, if there is sin, this is the only one. As we do Karmic Yoga we should us these ideas, and those like them, as our guide. Many people go out into the world to help. Sometimes they get paid for it. Sometimes they feel a bit guilty and put in time as volunteers to relieve that guilt. It is even a power trip sometimes. Sometimes people help others so they can get a group together to help them reach their own goal and fulfill their self interest. This, though helpful in some cases, perpetuates the power-over mentality with all of the manipulation that goes with it. It is not Karmic Yoga. One might say that it is the opposite. The difference between the two is that Karmic Yoga works from an action reflection model. The other is from a reactive model, power-over band-aid model..
The first step in Karmic Yoga is knowing oneself and one?s core beliefs about the world. It is constantly examining the core of self and identifying one?s own thoughts and feelings, i.e., what one knows to be true. From that place, full knowledge of the self, one goes out into the world and acts to fulfill the need that presents itself. After doing the work one goes back to a quite place and considers one?s actions.
One sits and thinks about their feelings during the work, the way they related to the population they are helping, and why the people are in need. If he is with a group of people working in similar surroundings or at the same place, he can do it with the group. In accordance with ones thoughts, feelings, actions and reactions, he changes the action as needed and does the inner work on whatever needs to be corrected, and then goes out and does the action again. There is a spiral that take place where the Karmic Yogini is actually learning, growing and expanding her spirituality through her actions. She is not only changing the world, but she is being changed. There is a dialectic taking place?an intimate dialogue between herself and her actions that promotes growth and enhances the quality of her enlightenment.
She is involved in inner-work, outer-work and the work of transformation as she interacts with those with whom she is working, imparting knowledge and truth which she has learned from the great mystics and sages and through life experience. She is receiving knowledge and truth back from what they have learned through life, and the mystics and sages that they have read or learned from. In that way she is raising the sparks and helping our circle rise to a higher level.
As we break down the walls between helper and those being helped and become one?one group working together to transform our communities and the world, we will never be alone. As the walls and artificial separation falls away like scales from our eyes we realize that we can never be alone, because we are all one family on this beloved earth.
As we grow in grace, in love, in faith and in power-with we are never alone for we, as Krishna Marti theme went, ?are the world.?
Dr. J. W. Gilmore is a Writer, Spiritual Director, Anti-oppression Consultant and Wellness Consultant. He is a Certified Massage Therapist and Reflexologist, a Reiki Master Teacher, a Martial Arts Instructor and a Spiritual Coach living in Costa Rica. For more article like this or similar information visit: http://www.dswellness.com
Recommended book, On Being Love?s Warrior: A Warriors Manual on Becoming the Compassionate Warrior Within, Dr. Kendall Ronin.
Brian Swimme, physicist and cosmologist, spoke of something similar. He said that each human is like a piece of the universal puzzle. It is our duty, therefor, to develop ourselves as fully as possible and to cultivate our uniqueness. If we don?t do that our piece will never be placed into the whole and the universe will never be complete. No one can every take our place. For Swimme, if there is sin, this is the only one. As we do Karmic Yoga we should us these ideas, and those like them, as our guide. Many people go out into the world to help. Sometimes they get paid for it. Sometimes they feel a bit guilty and put in time as volunteers to relieve that guilt. It is even a power trip sometimes. Sometimes people help others so they can get a group together to help them reach their own goal and fulfill their self interest. This, though helpful in some cases, perpetuates the power-over mentality with all of the manipulation that goes with it. It is not Karmic Yoga. One might say that it is the opposite. The difference between the two is that Karmic Yoga works from an action reflection model. The other is from a reactive model, power-over band-aid model..
The first step in Karmic Yoga is knowing oneself and one?s core beliefs about the world. It is constantly examining the core of self and identifying one?s own thoughts and feelings, i.e., what one knows to be true. From that place, full knowledge of the self, one goes out into the world and acts to fulfill the need that presents itself. After doing the work one goes back to a quite place and considers one?s actions.
One sits and thinks about their feelings during the work, the way they related to the population they are helping, and why the people are in need. If he is with a group of people working in similar surroundings or at the same place, he can do it with the group. In accordance with ones thoughts, feelings, actions and reactions, he changes the action as needed and does the inner work on whatever needs to be corrected, and then goes out and does the action again. There is a spiral that take place where the Karmic Yogini is actually learning, growing and expanding her spirituality through her actions. She is not only changing the world, but she is being changed. There is a dialectic taking place?an intimate dialogue between herself and her actions that promotes growth and enhances the quality of her enlightenment.
She is involved in inner-work, outer-work and the work of transformation as she interacts with those with whom she is working, imparting knowledge and truth which she has learned from the great mystics and sages and through life experience. She is receiving knowledge and truth back from what they have learned through life, and the mystics and sages that they have read or learned from. In that way she is raising the sparks and helping our circle rise to a higher level.
As we break down the walls between helper and those being helped and become one?one group working together to transform our communities and the world, we will never be alone. As the walls and artificial separation falls away like scales from our eyes we realize that we can never be alone, because we are all one family on this beloved earth.
As we grow in grace, in love, in faith and in power-with we are never alone for we, as Krishna Marti theme went, ?are the world.?
Dr. J. W. Gilmore is a Writer, Spiritual Director, Anti-oppression Consultant and Wellness Consultant. He is a Certified Massage Therapist and Reflexologist, a Reiki Master Teacher, a Martial Arts Instructor and a Spiritual Coach living in Costa Rica. For more article like this or similar information visit: http://www.dswellness.com
Recommended book, On Being Love?s Warrior: A Warriors Manual on Becoming the Compassionate Warrior Within, Dr. Kendall Ronin.
Trinity: The Three Levels of a Yoga or Qigong Practice
Yoga and Qigong practice is traditionally spoken of as occurring on three levels: the outer, the inner & the secret. These three levels of practice have similarities to what in Taoist practice are known as the Three Treasures (Jing, Qi & Shen); and also to what in Buddhist practice are known as the Three Bodies (Tri-Kaya) of the Buddha/Awakened Mind (Nirmanakaya, Sambhogokaya & Dharmakaya). [They also have a less precise but still resonant relationship to the Hindu yogic system of the ?five sheathes.?]
The outer level of practice is the most superficial (or densely vibrating) level. In qigong, it is called the level of the ?tendons? and is associated ~ in terms of the Three Treasures ~ with Jing/essence (which, among its physical substances, includes cerebral-spinal fluid, marrow & sexual fluids). In terms of an asana practice, this is the level at which one focuses on physical alignment: on creating a structure (of bones, muscles, organs, tendons) conducive to entrance into the deeper levels of the practice. This is the level at which one learns a ?form? which (like a mandala, a yantra, or good feng shui) can then serve as a portal through which the energies/insights of the inner levels of the practice can more easily flow. So as practitioners, this means learning the particular form(s) associated with our chosen tradition.
As teachers, this means offering instruction (written, verbal and/or ?hands-on?) in these forms. In terms of our relationship to the world, we?re operating primarily within a Newtonian cause-and-effect sort of paradigm. In terms of Buddhist practice, this is the level of the Nirmanakaya: the body of form (which is likened to the warmth we experience from the rays of the sun); the body that is visible to (and which appears in response to the aspirations of) ?ordinary? human beings, i.e. beings still operating primarily on this ?outer? level.
The inner level of practice is the level of light, sound & color: of vibration that is actually experienced as moving/fluid (vs. the experience of solidity that is characteristic of the outer level). In qigong practice, this is the level of the meridians and is associated ~ in terms of the Three Treasures ~ with qi/life-force (the ?substance? that flows through the meridians). In an asana practice, this is the level of the pranic body/bodies. It is at this level that one begins to work with the ?internal forms? or energetic structures of bodymind. It is the terrain of what in Taoist practice is called Inner Alchemy.
As practitioners, we begin to pay attention to the relationship between particular (outer or inner) forms and the flows of energy/awareness that they create or allow. As teachers, we have added to our repertoire of verbal & physical adjustments/instructions, the capacity also to work with our students energetically ~ to use the energy of mind/intention to offer ?corrections? directly into the subtle bodies of students. It is also skillful, at this point, to allow our verbal instructions to become less literal, and more metaphoric: to use language to create flow between what previously were more rigidly-held conceptual categories.
In terms of our relationship to the world, we?re operating now in the realm of what the Vietnamese Zen Master Thich Nhat Hanh calls Inter-Being: a web of relationship, of interdependency. And things are becoming more & more Einsteinian: the principles of relativity (as well as quantum mechanics) becoming more & more operative. Co-incidence, simultaneity, and a sense of ?magic? become more prominent features of our lived experience. We begin to intuit: there?s more going on here than I had previously suspected … how wonderful! In terms of Buddhist practice, this is the level of the Sambhogakaya: the body of enjoyment; of light/color/sound as vibration (likened to the rays of the sun); the manifestation of awakened mind that is perceivable only to beings who have a certain level of attainment in their practice.
The secret level of practice is the level of nonconceptuality, and hence is, in its essence, un-knowable & un-speakable. (Yes, writing about it is paradoxical, and at best can be the proverbial ?finger pointing to the moon?!) In terms of the Three Treasures, this is the level of shen/spirit. As practitioners, this is the level at which we are ?stunned,? or ?in awe;? the level at which we have direct (nonconceptual) experiences of a vastness, a brightness, a bliss which shatters all of our previous notions of what this level (reality!) might be like. As teachers, this is the level at which we offer what in Buddhist practice is known as ?pointing out? instructions (and more specifically: pointing out the Nature of Mind). Instruction, here, takes the form of ?mind to mind? transmission (something of a misnomer, since at this point in our practice, body, mind & breath are so finely braided as to be almost indistinguishable).
Even metaphor, at this level, becomes inadequate: for this terrain, though it is the essence of everything we?ve previously experienced, is not ?like? anything else. (It inhabits a category all its own; It is the set that includes all other sets, and ~ in the moment of ?including? them ~ transforms them completely.) Ultimately, this is the level at which teacher & student are no longer two, but rather ~ at least in certain ?alchemical? moments ~ inhabit a single shared ?space? (which might be called Truth & might be called Love). And in this shared space there is the felt sensation (indescribable!) of a ?union? or ?wholeness? which in its sweetness & intensity matches (and then far surpasses) the bliss of sexual union, of the complete dissolution of ego (and hence: in Buddhist, Taoist & Hindu traditions images of sexual union are often used as gateways, as skillful means, to access this level of practice).
In terms of our relationship to the world, this is the level at which we understand directly that we (and all other beings) are part of a single luminous emptiness, and ~ simultaneously ~ the whole of it. In fact the term ?relationship? ceases to have meaning, because ideas & perceptions of ?self? and ?other? (?me? and ?world?) have dissolved completely. The ?body? of the practitioner has become the ?universe.? In terms of Buddhist practice, this is the level of Dharmakaya: the body of truth ~ the radiant core of the sun.
[If you haven?t already discovered Alex Grey?s collection of paintings, Sacred Mirrors, I recommend it highly. He does a wonderful job, in this book, of portraying visually these three levels of practice, as they manifest through the human body.]
Buddhist practice also offers a fourth ?body? ~ the Svabavikakaya, which points to the ultimate unity of the other three bodies. It points to the fact that once we?ve made our way through these levels, walking the path of our chosen tradition, we realize that all along all three levels were ?here? ~ but just not (consciously) available to us, in their fullness. But now, having completed the journey, we are consciously aware of all three levels, and are able to ?slide? between them, much as one would tune a radio dial. We?re able to project our awareness into whatever spectrum, whatever frequency-band, we wish to. Our existence as human beings at this point is, truly, a dance: a kaleidoscopic play of light & color; a perpetual love-making ?
Elizabeth Reninger holds Masters degrees in Sociology & Chinese Medicine, is a published poet, and has been exploring Yoga ~ in its Taoist, Buddhisst & Hindu varieties ~ for more than twenty years. Her teachers include Eva Wong, Richard Freeman & Mingyur Rinpoche. For more yoga-related essays, please visit her website: http://www.writingup.com/blog/elizabeth_reninger
The outer level of practice is the most superficial (or densely vibrating) level. In qigong, it is called the level of the ?tendons? and is associated ~ in terms of the Three Treasures ~ with Jing/essence (which, among its physical substances, includes cerebral-spinal fluid, marrow & sexual fluids). In terms of an asana practice, this is the level at which one focuses on physical alignment: on creating a structure (of bones, muscles, organs, tendons) conducive to entrance into the deeper levels of the practice. This is the level at which one learns a ?form? which (like a mandala, a yantra, or good feng shui) can then serve as a portal through which the energies/insights of the inner levels of the practice can more easily flow. So as practitioners, this means learning the particular form(s) associated with our chosen tradition.
As teachers, this means offering instruction (written, verbal and/or ?hands-on?) in these forms. In terms of our relationship to the world, we?re operating primarily within a Newtonian cause-and-effect sort of paradigm. In terms of Buddhist practice, this is the level of the Nirmanakaya: the body of form (which is likened to the warmth we experience from the rays of the sun); the body that is visible to (and which appears in response to the aspirations of) ?ordinary? human beings, i.e. beings still operating primarily on this ?outer? level.
The inner level of practice is the level of light, sound & color: of vibration that is actually experienced as moving/fluid (vs. the experience of solidity that is characteristic of the outer level). In qigong practice, this is the level of the meridians and is associated ~ in terms of the Three Treasures ~ with qi/life-force (the ?substance? that flows through the meridians). In an asana practice, this is the level of the pranic body/bodies. It is at this level that one begins to work with the ?internal forms? or energetic structures of bodymind. It is the terrain of what in Taoist practice is called Inner Alchemy.
As practitioners, we begin to pay attention to the relationship between particular (outer or inner) forms and the flows of energy/awareness that they create or allow. As teachers, we have added to our repertoire of verbal & physical adjustments/instructions, the capacity also to work with our students energetically ~ to use the energy of mind/intention to offer ?corrections? directly into the subtle bodies of students. It is also skillful, at this point, to allow our verbal instructions to become less literal, and more metaphoric: to use language to create flow between what previously were more rigidly-held conceptual categories.
In terms of our relationship to the world, we?re operating now in the realm of what the Vietnamese Zen Master Thich Nhat Hanh calls Inter-Being: a web of relationship, of interdependency. And things are becoming more & more Einsteinian: the principles of relativity (as well as quantum mechanics) becoming more & more operative. Co-incidence, simultaneity, and a sense of ?magic? become more prominent features of our lived experience. We begin to intuit: there?s more going on here than I had previously suspected … how wonderful! In terms of Buddhist practice, this is the level of the Sambhogakaya: the body of enjoyment; of light/color/sound as vibration (likened to the rays of the sun); the manifestation of awakened mind that is perceivable only to beings who have a certain level of attainment in their practice.
The secret level of practice is the level of nonconceptuality, and hence is, in its essence, un-knowable & un-speakable. (Yes, writing about it is paradoxical, and at best can be the proverbial ?finger pointing to the moon?!) In terms of the Three Treasures, this is the level of shen/spirit. As practitioners, this is the level at which we are ?stunned,? or ?in awe;? the level at which we have direct (nonconceptual) experiences of a vastness, a brightness, a bliss which shatters all of our previous notions of what this level (reality!) might be like. As teachers, this is the level at which we offer what in Buddhist practice is known as ?pointing out? instructions (and more specifically: pointing out the Nature of Mind). Instruction, here, takes the form of ?mind to mind? transmission (something of a misnomer, since at this point in our practice, body, mind & breath are so finely braided as to be almost indistinguishable).
Even metaphor, at this level, becomes inadequate: for this terrain, though it is the essence of everything we?ve previously experienced, is not ?like? anything else. (It inhabits a category all its own; It is the set that includes all other sets, and ~ in the moment of ?including? them ~ transforms them completely.) Ultimately, this is the level at which teacher & student are no longer two, but rather ~ at least in certain ?alchemical? moments ~ inhabit a single shared ?space? (which might be called Truth & might be called Love). And in this shared space there is the felt sensation (indescribable!) of a ?union? or ?wholeness? which in its sweetness & intensity matches (and then far surpasses) the bliss of sexual union, of the complete dissolution of ego (and hence: in Buddhist, Taoist & Hindu traditions images of sexual union are often used as gateways, as skillful means, to access this level of practice).
In terms of our relationship to the world, this is the level at which we understand directly that we (and all other beings) are part of a single luminous emptiness, and ~ simultaneously ~ the whole of it. In fact the term ?relationship? ceases to have meaning, because ideas & perceptions of ?self? and ?other? (?me? and ?world?) have dissolved completely. The ?body? of the practitioner has become the ?universe.? In terms of Buddhist practice, this is the level of Dharmakaya: the body of truth ~ the radiant core of the sun.
[If you haven?t already discovered Alex Grey?s collection of paintings, Sacred Mirrors, I recommend it highly. He does a wonderful job, in this book, of portraying visually these three levels of practice, as they manifest through the human body.]
Buddhist practice also offers a fourth ?body? ~ the Svabavikakaya, which points to the ultimate unity of the other three bodies. It points to the fact that once we?ve made our way through these levels, walking the path of our chosen tradition, we realize that all along all three levels were ?here? ~ but just not (consciously) available to us, in their fullness. But now, having completed the journey, we are consciously aware of all three levels, and are able to ?slide? between them, much as one would tune a radio dial. We?re able to project our awareness into whatever spectrum, whatever frequency-band, we wish to. Our existence as human beings at this point is, truly, a dance: a kaleidoscopic play of light & color; a perpetual love-making ?
Elizabeth Reninger holds Masters degrees in Sociology & Chinese Medicine, is a published poet, and has been exploring Yoga ~ in its Taoist, Buddhisst & Hindu varieties ~ for more than twenty years. Her teachers include Eva Wong, Richard Freeman & Mingyur Rinpoche. For more yoga-related essays, please visit her website: http://www.writingup.com/blog/elizabeth_reninger
February 23, 2009
Karmic Yoga is Joy in the Service of What
I've read about ?service as a spiritual practice? in many places lately for some reason, so I have decided to write about it. The fruit of most mature spirituality is usually some kind of service. When one forces oneself to do it out of guilt, it can often be a very painful experience. Service from the heart can be charity, social justice, transformational work, or healing work. The problem for some people, however, is that they don?t make much money for doing it. Many people do the things listed above, but are also paid for it, and some make a great deal of money, but can one do service in the true sense, while living in a capitalist country? Some of the impediments to doing service are a feeling of self esteem that is attached to how much one is paid, resentment because of ungrateful people receiving the services, being looked down upon, or feeling looked down upon, by friends, neighbors and relatives who think that we are just plain crazy.
If one begins to understand who one is doing service for, however, he can foresee any obstacles and prepare for them. Is one serving humanity? Is one serving himself? Is one serving God or the Universe? All of these questions need to be answered before entering into a life of service, or Karmic Yoga. If one is serving humanity it is very easy for him to eventually become resentful and angry. Many people are ungrateful if they receive anything free. This comes from the influence of a capitalist society, lack of clear thinking, and feeling that they don?t deserve to be treated well, on a subconscious level. This is the nature of humanity in some cases?they tend to think less of people who care for them, if they don?t like themselves. Though very few may be ungrateful wretches, there are also, always, some who are very grateful. Most are grateful, but it?s very easy to ignore them and focus on the negative. If one is doing service for humanity, it is important to be aware of this. Human beings are never easy to work with, and many of them have serious problems when it comes to clear thinking and self love.
If one is serving oneself, after a while, he or she will feel that they should be making more money. She will feel like a failure when her fulfillment doesn?t add up to more fulfillment then receiving decent compensation, and helping people. This will especially be the case if she stops liking the work, and begins to feel marginal about it; especially if she has spent a lot of money and has done a lot of studying to get a degree or certificate. Upon looking at peers and associates and seeing them prosper, it will be easy for her, if she is not careful, to become resentful, envious and a bit jealous. These signs will follow those who are doing service for themselves, instead of their clients or the Divine.
If one is doing service for God or the Universe, however, one will do it without expectation. They will know in their heart that they are creating a better world and allowing that part of their self that is the channel, or midwife of the loving presence that we call God, to thrive and usher love into the world. Their creativity will be released and everything will be done out of a love that supersedes the need for acclaim and compensation. When doing service for God or the Universe, one does work without expectation and one is sensitive enough to the spirit to realize that they are receiving gifts of the spirit as well as monetary gifts for the work they are doing. As a result of their work of sowing the seeds of love, they will reap the fruit of joy. That is why it is important to understand for whom you are doing service in the beginning. If you decide in advance for whom you will do the service, things may not run smoothly or perfectly, but if it is for humanity or yourself you will know what impediments to expect, and what to expect if it is for God.
People will think that you are crazy, of course, if you are doing service for a higher power. People will probably put you down, but others will always lift you up, and more importantly, you will be an example for coming generations. Doing service is a great way to seek the spirit and to find it quickly. Be sure, however, when you partake of Karmic Yoga that you are prepared. If you think that you are serving the Divine and any of the above things occur it will be time for you to refocus, do some more of the inner work?maybe even take a break until you are really doing service for the Divine.
Dr. J. W. Gilmore is a Writer, Spiritual Director, Anti-oppression Consultant and Wellness Consultant. He is a Certified Massage Therapist and Reflexologist, a Reiki Master Teacher, a Martial Arts Instructor and a Spiritual Coach living in Costa Rica. For more article like this or similar information visit: http://www.dswellness.com
If one begins to understand who one is doing service for, however, he can foresee any obstacles and prepare for them. Is one serving humanity? Is one serving himself? Is one serving God or the Universe? All of these questions need to be answered before entering into a life of service, or Karmic Yoga. If one is serving humanity it is very easy for him to eventually become resentful and angry. Many people are ungrateful if they receive anything free. This comes from the influence of a capitalist society, lack of clear thinking, and feeling that they don?t deserve to be treated well, on a subconscious level. This is the nature of humanity in some cases?they tend to think less of people who care for them, if they don?t like themselves. Though very few may be ungrateful wretches, there are also, always, some who are very grateful. Most are grateful, but it?s very easy to ignore them and focus on the negative. If one is doing service for humanity, it is important to be aware of this. Human beings are never easy to work with, and many of them have serious problems when it comes to clear thinking and self love.
If one is serving oneself, after a while, he or she will feel that they should be making more money. She will feel like a failure when her fulfillment doesn?t add up to more fulfillment then receiving decent compensation, and helping people. This will especially be the case if she stops liking the work, and begins to feel marginal about it; especially if she has spent a lot of money and has done a lot of studying to get a degree or certificate. Upon looking at peers and associates and seeing them prosper, it will be easy for her, if she is not careful, to become resentful, envious and a bit jealous. These signs will follow those who are doing service for themselves, instead of their clients or the Divine.
If one is doing service for God or the Universe, however, one will do it without expectation. They will know in their heart that they are creating a better world and allowing that part of their self that is the channel, or midwife of the loving presence that we call God, to thrive and usher love into the world. Their creativity will be released and everything will be done out of a love that supersedes the need for acclaim and compensation. When doing service for God or the Universe, one does work without expectation and one is sensitive enough to the spirit to realize that they are receiving gifts of the spirit as well as monetary gifts for the work they are doing. As a result of their work of sowing the seeds of love, they will reap the fruit of joy. That is why it is important to understand for whom you are doing service in the beginning. If you decide in advance for whom you will do the service, things may not run smoothly or perfectly, but if it is for humanity or yourself you will know what impediments to expect, and what to expect if it is for God.
People will think that you are crazy, of course, if you are doing service for a higher power. People will probably put you down, but others will always lift you up, and more importantly, you will be an example for coming generations. Doing service is a great way to seek the spirit and to find it quickly. Be sure, however, when you partake of Karmic Yoga that you are prepared. If you think that you are serving the Divine and any of the above things occur it will be time for you to refocus, do some more of the inner work?maybe even take a break until you are really doing service for the Divine.
Dr. J. W. Gilmore is a Writer, Spiritual Director, Anti-oppression Consultant and Wellness Consultant. He is a Certified Massage Therapist and Reflexologist, a Reiki Master Teacher, a Martial Arts Instructor and a Spiritual Coach living in Costa Rica. For more article like this or similar information visit: http://www.dswellness.com
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