CREATIVE WORK

KARMA YOGA
by EDMOND BORDEAUX SZEKELY

{
 CREDO
o f the International Biogenic Society
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om planet must stall with individual efforts, as the whole
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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,

whose Karma Yoga was part o f

“the effortless silence

o f the eternal white journey”

o f the sixteen Yogas.

Book Design by Norma Nilsson de Bordeaux

CREATIVE WORK
KARMA YOGA: A WESTERN INTERPRETATION

by

EDMOND BORDEAUX SZEKELY

MCMLXIII
INTERNATIONAL BIOGENIC SOCIETY
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 INTRODUCTION

The Sixteen Yogas o f Patanjali

Three hundred years after Buddha came another great genius

in the history of India: Patanjali, the founder of the sixteen Yogas.
To understand the Yogas, all the sixteen Yogas, not just one or
two of them, we must go back to the original purity and simplicity
of Patanjali.
Patanjali was a great admirer of Buddha, and the ancient
Buddhist symbol of the continuously moving wheel, the Wheel
of Dharma, made a great impression on him. To Patanjali, the
wheel represented Union —union with everything: union with the
cosmos, union with the universe, with nature, with ourselves,
complete union. This is the true meaning of Yoga: the establish­
ment of union with all the forces of the outer cosmos and all the
forces of the inner cosmos.
Meditating on the wheel of Buddha, Patanjali created his
sixteen Yogas. He saw the perimeter of the wheel divided into
eight sections, and he saw eight spokes going toward the center.
The eight sections of the outer perimeter of the wheel became the
eight outer Yogas, representing all the forces of visible nature, and
the eight spokes leading toward the center became the eight inner
Yogas, symbolizing the forces of the unseen cosmos. According
to Patanjali, if one part of the wheel is taken away, the whole
wheel will collapse. Only by treading all the spokes of the wheel
simultaneously can Man reach the center of the wheel, where total
Union with all the inner and outer cosmos exists. The Yogas must
be practiced all together in the right balance. This is the vital fact
neglected in the twentieth century by both the Eastern and the
Western practitioners of Yoga.
Union through Work is Karma Yoga. According to Patanjali,
work is essential for our well-being and for our individual evolu­
tion, representing in tangible form an inner desire to progress on
the inner path of the Yogas. In ancient times the disciples of
Patanjali, the first yogis, were always busy doing useful work in

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

Prakriti Yoga: union through Power

Bliakti Yoga: union through Love
Jnana Yoga: union through Wisdom
Chakra Yoga: union through Preservation
Raja Yoga: union through Creation
Satya Yoga: union through Eternal Life
KARAIA YOGA: UNION THROUGH WORK
Samadhi Yoga: union through Peace
Ha Yoga: union through Sun
Shat Yoga: union through Water
Pranayama Yoga: union through Air
Sattwic Yoga: union through Food
Laya Yoga: union through Man
Laya-Kriya Yoga: union through Earth
Hatha Yoga: union through Health
Mantra Yoga: union through Joy

9
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THE WHEEL OF

Yogas of P a ta n ja li

10
 JEWELS OF KARMA YOGA OF PATANJA LI

Work is something to be greatly desired, something to be praised

and lauded by us all — our life-long friend, the giver o f all gifts,
the creator o f everything we shall ever need or desire. And surely,
with such thoughts in mind, our love for work will become deep
and true. Then we shall gain the power to work even better — with
greater capacity and talent —even with genius: for an intense love
o f work usually gives birth to genius.
Work for a great idea, and you arouse great ideas in your own
mind. Great ideas produce great thoughts, and great thoughts
produce great men. A man is exactly what he thinks himself to be.
Therefore, the man who thinks great thoughts must necessarily
become a great man, and the simplest way for anyone to form the
habit o f thinking great thoughts is to work for great ideas.
The man who shirks does not grow. The man who works poorly
will remain small in mind. The man who works in the wrong con­
cept o f work will tire and wear out.
When you work simply for yourself, or for your own personal
gain, your mind will seldom rise above the limitations o f an un­
developed personal life. But when you are inspired by some great
purpose, some extraordinary project, all your thoughts break their
bonds: your mind transcends limitations, your consciousness ex­
pands in every direction, and you find yourself in a new, great and
wonderful world. Dormant forces, faculties and talents become
alive, and you discover yourself to be a greater person by far than
you ever dreamed yourself to be.
The majority work to make a living; some work to acquire wealth
or fame, while a few work because there is something within them
which demands expression. The majority dislike work. Only a few
truly love it. Nearly everybody wearies o f work and there is only
a limited number that gain strength from work. The average person
works because he has to, so that it is the exceptional one who
works because he wants to. When we dream o f Utopia we picture
it as a place where there is less work and more pleasure, and the
highest heaven is supposed to be a realm where one does nothing.

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

Creative Work: A Western Interpretation

Karma Yoga, the Science of Creative Work, is one of the

Sixteen Yogas of Patanjali, the founder of Yoga in ancient India.
Its subject is Creative Work, as a source of Energy, Harmony
and Knowledge.
The leading principle of this science is not new in itself, for
it has been proclaimed by clear-sighted interpreters of life in every
age, but its rational and practical meaning is now, for the first time
in history, receiving definite attention and specific application.
We are now beginning to give intelligent thought to the
workable aspect of this principle. We are beginning to apply it
more and more in the many worlds of work, instead of, as in the
past, merely sounding its praises in poetry and philosophy.
To define this principle in simple terms, we may state that
work is the chief channel of expression for mind and soul; and
therefore is not only the natural mode of individual and social
development, but by far the best. Briefly, if we would develop our
forces, faculties and talents to the highest degree, and pursue the
best course, we should learn how to work.
Furthermore, we may state that the chief purpose of work is
not to produce things but to build the man. The chief purpose of
work is not to make a living but to make a life: the greatest life
conceivable for each individual. Thus we realize that work occupies
a far different position in the scheme of things than mankind has
generally supposed; and when we see these things clearly, our con­
cepts of work will he completely revolutionized.
Our concepts of work in the past were decidedly mechanical
and material — and they still are in most minds. We thought of
work as a means of securing a living, and of building things; and
therefore, our only thought of work was associated with personal
gain and material possessions. We missed entirely this greater
thought of Patanjali — that work should he, and naturally is, the
principal channel of expression for mind and soul.

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.

We note further that the mere making of a living is not worth­

while: it is something any animal can do. So long as the only goal
of our work is to make a living, we are no better than dumb, driven
cattle. We do not get any farther, and our labor is without mean­
ing — nothing better than a farce. We are wasting precious time
and tons of energy for no other purpose than to keep the physical
machine going. And the physical machine is absolutely worthless
unless it becomes the instrument of something greater —something
that is more than physical.
Our journey upon earth does not become worthwhile until
we begin to work, in all earnestness and sincerity, to make a life.
Our first thought must be to make a life; our second thought, To
make a living. And the more we develop the life, the easier it will
be to secure the living. Give your first thought to the building of a
great life, and your power will increase. Your energy and capacity
will increase, for all these things come directly from life. Thus the

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.

There are those who may express doubts in this connection;

but it is no accident that the greatest geniuses of every age were
also the greatest workers. They gave intelligent thought to every
phase of their work, to the best way to work. Furthermore, they
acquired or developed a certain admirable state of mind — an
indispensable state of mind in this connection —that state of mind
in which work is preferred to all other modes of expression — in
other words, one would rather work than do anything else!
How many people are there upon this planet, at the present
time, who can truthfully say that they prefer work to all other
modes of expression or activity? Are you among these select few?
If so, you are very fortunate, and your future is very bright, no
matter what your present may seem to be. But if not, you would
do better to take hold of yourself in the spirit of Patanjali, and
subject your mind to a complete transformation.
We are not going to develop to any extent, nor advance very
far, unless we prefer and choose the main road, and the main road
is work — work that has become a science. This is a fact of tremen­
dous importance — a fact which, when developed to the utmost,
and applied universally, will mean more to the world than any
other subject.
Work will save the world both morally and economically —
provided we know the real meaning and purpose of work, in the
light of Karma Yoga. And it will be through work, scientifically
applied, that the wonders of mind and soul will develop far beyond
the rarest dreams of the past or the present.
Karma Yoga is constructed on and around an entirely new
concept: that work is the chief or normal channel for the expres­
sion of man himself — the expression of mind and soul —and that

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.

We instinctively applaud and admire the man who succeeds

wonderfully in the material world of things. We glory, both in the
reality and the possibility of remarkable achievements. But what
is vastly more important, both for the present and the future, is
to further the expression of mind and soul, and develop for actual
use the greater forces and talents we possess. And this expression
and development can only be furthered by a totally new and fresh
attitude toward work.
Our present attitude toward work is due almost entirely to
the ancient belief that work is a necessary hardship — a sort of
punishment from the gods — a mode of infliction that we have to
endure while here in this world. And with this ancient belief we
have combined another: that work has the chief and sole purpose
of providing a means of subsistence, ordained and enforced by
nature.
These beliefs have been entertained so long, Ibey have be­
come second nature in tbe mind of mankind, and therefore, the
average person feels an instinctive dislike for work, and even rebels,
subconsciously, at nearly all thought of work. And Ibis attitude,
which is almost universal, interferes continuously with human wel­
fare and progress, again and again producing dark and disastrous
periods of retrogression.
The most interesting aspect of this universal altitude toward
work, is that it is so thoroughly ingrained that (lie vast majority

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.

At this point we may hear an objection: “ But I love the work

I do on my sailboat on the weekend: the work I hate is what 1 do
during the week for someone else!” This is a universal theme with
countless variations, and it is based on pure fallacy. In terms of
physical energy, mental output and emotional expenditure, the
work done on the sailboat and the work done during the week are
more or less the same —only the attitude is different. The work on
the weekend is approached with eagerness and enthusiasm; that of
the weekday with drudgery and boredom. But our worker does
not realize that if he were to apply the same enthusiasm to his
weekday job, he would derive exactly the same joy and satisfac­
tion. How pitifully mistaken he is to think that the work on the
sailboat is for himself, and the work of the week is for someone
else! All work is done, for ourselves, and no one else, no matter
what Us outward form may be. If we do the work creatively,
lovingly, enthusiastically, the possibilities of expansion of mind
and soul are limitless.

We cannot contact and call forth the greater forces within,

when we are concerned only with the doing of things from with­
out. If we think of work as an external process only, we will, when
at work, live mentally on the surface. And consequently, we will
use only those forces and faculties that lie on the surface. Results
will be commonplace and useless; we will run fast and go nowhere.

But when we use work as a direct channel for the expression

of mind and soul, for the expression of the best we have to give in
energy and power, then through that channel will flow an inex­
haustible torrent of energy and power. We will work in a larger
consciousness, one which is in contact both with the wonders of
mind and soul, and with the world of material things. Standing
at the center of this great Cosmic switchboard, we can call forth,
for practical use, the greater forces within, and at the same time,
that contact will awaken and express more of the mind and soul.
In simple terms, the more we use our energy and power for the

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.

The fact is that all work rightly performed becomes normal

exercise for mind and body, and all normal exercise tends to build
both mind and body. Accordingly, every worker should become
stronger and stronger the longer he lives. Instead of losing vitality
and ability, he should gain in vitality and ability every year. In
fact, all his faculties and powers should become stronger and more
highly developed the longer he applies them, provided he gives due
attention to rest and diet. The notion that work brings on greater
and greater depletion of powers is totally false, and comes, not
from the work itself, but from the wrong attitude toward work.
With the right attitude, the worker should improve physically and
mentally with each passing year. Any kind of work, if entered into
with the right attitude, will develop the individual and increase his
ability. Exercise naturally tends to produce development, and
when we work in the right attitude, all work is exercise.

When we analyze the true type of exercise we find (lint it is

always performed with joy, and with the expectation of securing
development; but the average worker neither performs his work
with joy nor expects his mind or personality to develop through
the exercise of that work. For that reason lie does not secure the
results that exercise should naturally bring.

In this connection it is well to remember that physical gym­

nastics will positively not develop the muscles unless we enjoy the
exercise. Anything done mechanically, he it gymnastics or work,
will fail to produce development; while every action of mind or
body that is exercised in joy, and with the expectation of securing
development, will positively succeed. We understand, therefore,
why the average worker is so discontented, and why even the smal­
lest actions performed by one who practices Karma Yoga are a
work of art.
 With Karma Yoga in mind, you will not go to work with the
sole thought of getting financial reward, but with the idea that you
will pass through a whole day of physical or mental gymnastics, or
both. Then realize that whenever you move a muscle in joy, that
muscle grows; and every time you think in poise and harmony,
your mind becomes stronger. Work in this way, and your work will
become its own reward, transforming itself into a never-ending
source of creative energy and power.
The real essential of work is in the exercise of physical and
mental functions; and whether this exercise is destructive or con­
structive in its action depends upon the way it is expressed: it may
build up the system or it may tear it down; it may weaken or
strengthen; it may create something useful in the outer world, or
it may destroy what was previously constructed. Again, everything
depends on the attitude of the worker, a point we return to again
and again.
Our object in the past was to work as skillfully as possible,
but largely ignoring the effect of work upon the producer — the
man himself. However, we do not understand the nature of work,
the purpose of work, nor the true science of work, until we under­
stand its effect upon every atom in the being of the worker. In the
past, the workman, whether using muscle or brain, tried solely to
produce something of value in the external world, giving no direct
thought to what his mind or body might gain from the skillful
exercise of mind or body. Now, in this age of the computer and
the ascension of the machine to almost god-like proportions, we
are still committing this most grave of all the grave errors we have
made concerning work — we have yet to realize the truth of the
immortal words of Protagoras, that “ man is the measure of all
things.”
That great Greek philosopher would have agreed that the
real purpose of work is to make the worker more perfect both in
mind and personality. To make a perfect machine, to build a beau­
tiful house or to paint an ideal picture —these acts of the worker
should react upon himself in such a way that he will become more
perfect in every way on account of the work performed. He who

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 .
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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
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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
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□ 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 .
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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

grandson o f A lexan d re S zek ely , em in en t p o e t and

Unitarian B ishop o f Cluj, is a d escen d an t o f C som a de
K oros, T ransylvanian traveler and p h ilo lo g ist w h o , over
150 years ago, co m p iled th e first gram m ar o f th e T ibetan
language, an E nglish-T ibetan d ictio n a ry , and w rote his
unsurpassed w ork, A siatic R esearches. H e was also
Librarian to th e R oyal A siatic S o cie ty in India. Dr.
B ordeaux earned his Ph.D . degree from th e U niversity o f
Paris and oth er degrees from th e U niversities o f V ienna
and Leipzig. He also held p rofessorships o f P h ilosop h y
and E xperim en tal P sy ch o lo g y at th e U n iversity o f Cluj.
A w ell-k n ow n p h ilo lo g ist in Sanscrit, A ram aic, G reek,
and L atin, Dr. B ord eau x sp ok e ten m odern languages.
In 1 9 2 8 , he co -fo u n d ed th e In ternation al B iogen ic
S o ciety in Paris w ith N o b el Prize-w inning au th or R om ain
R olland. His m o st im p ortan t translation s, in ad d itio n to
selected te x ts from th e Dead Sea Scrolls and th e Essene
G ospel o f Peace (over 8 0 0 ,0 0 0 cop ies in 2 3 languages)
are selected te x ts from th e Z end A vesta and from pre­
colum bian co d ices o f an cien t M exico. His recen t w orks
on th e Essene Way o f B iogen ic Living have attracted
w orld w id e interest. He is th e au th or o f m ore than eigh ty
b o o k s published in m any cou n tries on p h ilo so p h y and
an cien t cultures.