The movement of the sunlight upon the mountains during the day is one of the most fascinating phenom- enons of nature for me. I love the sunlight, and though often in the hot, tropical countries it may become the enemy of man, it is still a part of this physical universe which attracted me to the world.
The great snow-packed peaks, now blue in the hazp that had settled over the Hindu Kush, were to the north and south of the mud hut. Lonely against the cobalt sky they were a tug at my emotions, for the scene was a reminder of those days spent in the Pacific Northwest United States.
Somewhere among those awful gorges and upflung masses of rock was hidden a cold spring of water known at the Nirmala Charan* or sometimes called the Waters of Immortality. It lies close to the headwaters of the Jhelum river.
I spoke to Rebazar Tarzs of these strange waters which were supposedly a fountain of youth and often word drifted out to the civilized world about them. Many had come to this part of the globe seeking but only a few knew of the location and still fewer ever found the Nirmala Charan.
"The Nirmala Charan," he said, musingly, in his deep voice. "Yes, I know where it lies hidden back in the mountains. Only those who are capable of prac- ticing the disinterested works may find it.
*Nirmala Pure water.
"Among the people of this region a legend has been circulated which has more truth than the tale bearers realize.
"Alexander, the Greek conqueror, made a march over the Hindu Kush range down through the Khyber and through the lands spread out before him like a picture post card.
"After that crossing, he gave orders to his sooth- sayers to find the fountain of youth. They went forward and found by the Jhelum's headwaters far back in the mountains a cold spring which was the Nirmala Charan; here they made a sacrifice and studied the sacred signs. The signs were propitious. So they hurried with a skin of the precious waters to the camp of Alexander on the plains of Peshawar.
"Alexander raised the skin to his mouth and was about to drink when a toothless man with gnarled, thin hands and sunken face came forward, shouting. The ancient one prostrated himself before Alexander and then cried out: 'O King, if you drink that water you'll be like me too old to live, too old to die. I drank some several hundred years ago. Look at me!'
"Many spiritual travelers know the site of these wondrous waters but none discloses it to the world for if they did the precious spring would no longer exist. So many would visit the place that someone would put a fence around it and sell the water, before it dried out and became nonexistent.
"A fable to many who hear it, but nevertheless true. The old man was a spiritual traveler who wanted to protect and keep the spring hidden from the eyes of the profane. Disguising himself as an old man, this friend of the spiritual Tuzas appeared before Alexander the Great and halted the act of what might have been an
onslaught to find the waters of immortality.
"This spiritual traveler is still living in the same body in these mountains. He is over three thousand years of age. Perhaps I will take you to him someday. You will learn much by sitting at his feet.
"Now the disinterested works are those of the bal- anced mind. The spiritual seeker becomes indifferent to all things, to all of this life he lives in the physical world. The Zen-Buddhists have a good expression for it; after experiencing the satori* you die in the flesh and become reawakened in the spirit. For the rest of your physical life on earth, you are dead, and when you die, life is reawakened.
"You surrender to that divine spark of the SUGMAD within, and from that moment onward you are moved by IT, sustained by IT and live in IT. All else has no importance to your life.
"This is the act of non-attachment to which the Bhagavad-Gita gives so much emphasis. Lord Krishna tells Arjuna this: 'But the disciplined self, moving among sense objects, with the senses free from attrac- tion and repulsion (interested only as a spectator of the passing show), mastered by the Self (Supreme) he goeth to victory'.
"There are five destructive passions. They are: Kama, Krodha, Lobha, Moha and Ahankara. First, Kama, or lust is a normal function allowed to run an abnormal demand where it becomes abnormal desire. It may include drugs, alcoholic drinks, tobacco, or even foods which are eaten for the sake of their taste.
"The chief function of Kama is to pull men down to the common animal level and keep them there. It
obliges them to fix their attention on that which is common to both man and brute.
"It is a principle of psychology that whatever the mind concentrates upon, that thing becomes a part of the individual.
"Second, Krodha is anger. Its action is to stir up strife, cause confusion and scatter the mind so that it cannot concentrate. It destroys peace, engenders hatred and turns individuals and groups into enemies, solely for the purpose of destruction.
"Some of the signs of Krodha are: slander, evil gossip, backbiting, profanity, fault-finding, jealousy, malice, impatience, resentment, mockery, destructive criticism, and ill will. Anger is mental carcinoma.
"Third, Lobha is greed. The function of greed is to bind us to material things, and cloud the mind to all higher values. It is the most poisonous of all the un- holy five passions. As Kama binds man to the animal plane, and Krodha to the mental plane, so Lobha binds man to the mineral plane. It makes a worship of the commercial gods of gold and silver.
"Some of the signs of Lobha are: Miserliness, lying, hypocrisy, perjury, misrepresentation, robbery, bribery and trickery of all sorts.
"Fourth, Moha is attachment, meaning delusive attachment, infatuation. This is the most insidious, the most deceitful of them all. It creeps upon its vic- tims, like the others, or it comes with flares of trumpets like the tamash that goes before the approach of the king. But it generally comes with the appearance of well dressed respectability, of noble bearing and good credentials. It can announce itself as your ally and friend and its ideals are plausible.
"Moha begins its deadly work under the guise of a
most respectable friend. Its method is to blind you to the relative values of your surroundings and associa- tions so that you may begin to set false valuation upon them. After you have become absorbed in them, then you will have no time for anything else. This is exactly the purpose of Moha. You are kept forever on the go, most of the time between work. Moha takes you from your spiritual traveling.
"Hence Moha is the channel of procrastination. It involves you in everything possible to keep your time on nothingness, so you can become a slave to it, be- come attached to it.
"The main signs of Moha are worries, anxieties and business complications. None of these have any impor- tance in the Far Country, so you shouldn't be bothered with them here.
"Fifth, is Ahankara, vanity, the last of the deadly five. The word Ahankara has two meanings. First, it is the faculty of the mind which gives the power of aware- ness of the Soul, self-differentiation, the I-ness. It is that faculty which executes the mandates of the Buddhi, or the SUGMAD, in the interest of self. But the abnormal exaggeration of this faculty becomes the Ahankara, which is vanity, or self-admiration.
"Ahankara has a thousand claws by which to dig into the minds of its victims. Its deadly poison infil- trates the entire being. Beginning generally in infancy, it seldom ceases to operate until the death of the body and then it can still carry on, until Soul shakes it off in some manner or by the help of a teacher.
"It is the work of self-righteousness which makes it so strong. It is the last of the five deadly passions to surrender. Its method is to distort the view point, to present everything out of proportion, to make itself
the center of the world. It destroys all sense of humor. "Some of the phases of Ahankara are: bigotry, self- assertion, obtrusive show of wealth or power, bossi- ness, scolding, faultfinding, liking publicity, making a show of religion, and being noisy about giving to charity."
* * *
"The disinterested works include the karma-less actions," said Rebazar Tarzs staring at me with his flashing black eyes. "I will show you how karma binds man in the first three planes of the spiritual universe. I can also show you that it is possible to escape from creating karma.
"There is no escape from karma, for once it is created and the debt is incurred, it must be paid. But there is a way of living without creating karma. You know that all living beings in the first three planes of this uni- verse create karma by every act of their lives. Even the Bhagavad-Gita says that inactivity itself creates karma, and no one can escape it. But there is always a way of escaping it. What is that way?
"By acting always in the name of the SUGMAD.
"The SUGMAD itself is karmaless. So is the saint who has followed this principle until he has worked out his karma by living in such a way as not to create further karma. You can enter into the same plane of exalted heights through the same actions.
"This principle once applied gives Soul freedom. It can meet and satisfy all of its own karma, by the aid of the SUGMAD, and after that rise above the action of the karmic law. As long as you remain in the three lower worlds, you are subjected to this karmic law, unless you follow out the principle of karma-less action.
"Then you are no longer subject to this law, because you have risen above the plane of its action. You are free from the laws of all regions where karma operates, and you will never again be bound by that law.
"All that the spiritual traveler does, is now done in the name of the SUGMAD. He seeks to return the divine spark as his sacrifice to the holy altar of the Far Country. He has no desires of his own, and does nothing without the full approval of the SUGMAD; all he does is constructive. If he made any karma at all, even if such a thing were possible, it would be good karma; and good karma elevates you.
"Now, if you wish to escape the creation of karma of any sort, then whatever you do, must be done in the name of the SUGMAD, while acting as his agent. So long as you do that, you will not create new karma, because you are acting solely as the agent of another, and always the principal is responsible for the acts of his agent.
"You must do this not merely in a ceremonial way, but with your entire thought and Soul in it. In deep earnest, you must let yourself do all things, every detail of your life, in the name of the SUGMAD. This will, by necessity, oblige you to do only what you think the SUGMAD intends for you to do.
"This is the psychology which is a part of the philosophy of ECKANKAR. Do every action in the name of the SUGMAD, and you have no responsibility toward any living creature in the lower worlds, under the plane of the SUGMAD.
"When you approach a task, or a proposed act, you will remember that it is to be done in the name of the SUGMAD. You will fix your mind merely on the name of the SUGMAD, and in sincerity it will be done as a
"The SUGMAD does not. The catalytic agent is the ECK power which works between you and the SUGMAD. It carries out your action relieving you of the responsibility which would otherwise have settled upon your shoulders.
"You must remember that nothing is your own. All belongs to the SUGMAD, because all creation belongs to the greatest deity, and you use your body, mind and Soul as the property of the SUGMAD. The main point I am making here is that if you use your mind and your body and possessions in the name of the SUGMAD, you are not creating any karma.
"Essentially it is the SUGMAD acting and not you. You are merely the agent of the SUGMAD, while at the same time the SUGMAD is your agent. So long as you are acting sincerely and whole-heartedly as the agent of the SUGMAD, it is really the SUGMAD who is acting as your agent.
"Gopal Das, noted ECK Master, said that if you give all, you will get all. In this saying there is wisdom and a great promise. It means that if you give up all, mind, body, wealth and Soul to the SUGMAD, the SUGMAD must by ITS own law serve you in return. You will receive riches that surpass all else on earth, and in exchange for this, you will gain a freedom that makes you master of limitless worlds. It is not the SUGMAD that wants you or your mind or body or property. It is for your benefit alone that the SUGMAD asks you to dedicate the one thing IT wants returned the divine spark, the faculty of imagination, so that IT can become whole again.
"Instead you give up all this divine spark of imag- ining. This you must never do, for you are a part of IT,
and IT is not your own. You must always be yourself, your real self regardless of all else and become in the end a co-worker with the SUGMAD.
"You will find the SUGMAD will always keep you near, work for you, never let you make mistakes. IT never lets you go, for IT knows what is best and cor- rect in every possible emergency. In no sense is your personal liberty ever circumscribed or limited, for you are more free than ever before. You have no fear of any- thing; you go where you wish and do what you like with the most perfect assurance.
"Here is a divine paradox by surrendering all to the SUGMAD, you gain your liberty. For your will exer- cised in the right direction is the will of the Supreme SUGMAD. And that is really the secret of this whole matter.
"I will point out here before finishing this discussion on the karmaless actions that there are two different administrations of karma that of Kal and of Dayal*. You and Dayal are the same, and both refer to the Supreme Being, the Lord of the infinite universe. Kal is the lord of karma for this world and all regions up to the second division which is called Tirkuti.
"Karma is administered by him in the great bulk of humanity. In fact it is the case of all those who have no teacher on this plane. They follow the routine of soci- ety, and karma holds sway over their lives, from age to age.
"From the wheel of karmic destiny there is no escape, except to become one who is a spiritual travel- er. But the very moment that you have been initiated into the secrets of the Far Country and can know and
*Dayal-The Living ECK Master-the MAHANTA.
practice the ECK, all of your karmic accounts are transferred to the SUGMAD's keeping, automatically passing from the hand of the Negative Power.
"After that you, working under the directions of the ECK, will work in karmaless actions. From that hour forward, the Kal, or negative power, has nothing to do with your karmic debts and has no power or control over you. The agents of death cannot approach you, nor can you ever be called into the courts of the Dharam Ray for judgment. Your destiny in this life and in the next rests entirely in your own hands.
"This all sounds strange to you, but it is one of the ancient teachings which has been handed down by word of mouth through the ages. You have received them to pass along to Gail.
"By practicing the good works the spiritual traveler conquers, first, the lower worlds and then the higher worlds. The supreme path called the ECK Marg, is that which is known as the secret path of the sound current.
"The Gita gives a small part of the results of this. It says that he from whom comes no disturbance, who cannot be disturbed by others,, who is free from joy, from anger, fear and anxiety; such a one becomes the toast of heaven. He who does not depend on anything, who is pure and active, who does not care whether good comes or evil and who never becomes miserable; who has given up all efforts for himself alone; such a one is heavenward bound.
"A man winneth not freedom from karma by ab- staining from action, nor does he, by renunciation, rise to perfection. No one can, for an instant, remain wholly actionless. Helpless is every one in this world, each driven to action which results in nothingness.
"All comes to him who has control of his senses by the mind, with the organs of the senses uninterested in what he does. He is worthy of the SUGMAD.
"I did not give you the correct wording, but rather in my own, so that you would get the meaning.
"The disinterested works are done by the art of indif- ference.
"Let me point out here the value of training for Soul in its spiritual journeys in the realms of God. As the spiritual traveler, you must learn and know where all the dangers lie, for if you don't there is much trouble to be met.
"The chela may, as an untrained traveler, meet with weird and unusual experiences which are frightening to the core of being. They are mostly the fantasies of the mind! But once you leave the first division and enter into those worlds beyond, it all changes.
"You take control of your destiny."
Rebazar Tarzs became silent for a time. He sat cross legged upon the dirt floor, bending forward while making marks with his left forefinger on it.
After awhile he spoke again. This time he said, "The oldest and biggest question ever propounded to human intelligence is: How does one find God?
"I have just answered that question in speaking about the disinterested works, which are gained by the art of indifference. To be indifferent to anything is to kill it, to destroy it completely. One doesn't know that all things come to an end when attention is withdrawn from it.
"This is interesting because only the disinterested find their way into the Far Country and come to rest at
the throne of the SUGMAD. The disinterested are those who have a determination to reach the highest heaven, but care little if they do. They are not dis- appointed in the many things of life which come their way; they couldn't care less if they didn't have money.
"This is an art that comes only with practice. One might say it is a professional art to love too much or too little is terrible for the heart, and hard for the emo- tions. That Soul who does is bound to lose in the long stretch of life, and will hardly get any further than the world of Brahm Lok.
"Man can't be interested in all things at a time. His attention must be centered somewhere, and as long as it is dwelling upon the SUGMAD then it can't be put in other directions. To split the attention is the desire of those enemies who wish to take you away from your goal.
"There is a certain technique about this art of indif- ference which I find difficult to explain. It's an indiffer- ence which comes with the practice of not letting any- thing reach the core of your being. By putting himself outside of all materialistic and emotional matters, the spiritual traveler can journey through the planes of the Far Country into the highest heaven.
"Let me give you an example. Look at the sea with its great breakers washing up against the shores of the long coast. The sea is pliant; you can pick it up in your hands, throw it on the sands, and beat it, but it still breaks off into drops. It is nothing when you finish with it, but it is still water, the great sea, which made up of many drops, becomes a vast ocean.
"Also there is the wind. What can you do with the wind? Can you catch it in your hands? It cannot be des- troyed, nor can it be pierced with a sword. It is like
Soul for it never dies, and for this very reason the wind is considered by many ancients as a part of the SUGMAD's breath, or ECK, the spirit.
"This is the way that the center of your very being can be. It can be beaten, lashed, pierced with a sword, submerged in water, and taken to a high peak to be pushed off. But it cannot be destroyed. By knowing this, you become invulnerable like Achilles, who except for his right heel couldn't be killed. He had been dipped in the river Styx but his mother failed to put this heel underwater, and as result he was killed at Troy when shot through the heel by a poisonous arrow.
"You are without a spot which can be vulnerable to the arrows and slings of gossip, or the weapons of war which are flung at you by the enemies of the Far Coun- try. Now there is a way of taking care of these misfor- tunes and dreary places of the earth life. There is a way by which you become immortal.
"In the world of Das wan Dwar is a river called Man- sarover, a stream of the sweet nectar of the heavenly gods which flows out of a lake of the same name. Once you, the spiritual traveler, bathe in this river of immor- tality, nothing can harm you. This is your insurance against karma, your place among the gods of the uni- verse.
"All those who lived on this earth in those early ages of its development were bathed in this strange river. Hence their long lives, and the factor that they were the gods who walked this earth and were inveigled into marrying the daughters of men; finally they disappeared because they lost their divinity. Not lost it but forgot it, all because the women of the earth whom they married kept telling them that they were not gods but ordinary people.
"The gods came down to the earth and became men. Of themselves, women don't understand that they too could be goddesses, but this they can't understand.
"I'm going off the point for a moment here, to speak about women and the earth plane. Women are respon- sible for religion. They must have a yardstick or an authority upon which to lean. They act with inde- pendence and make believe that all is well with them- selves and the world.
"The ancient Greek women were likely better off in their status in life than in these days when there is a supposedly developed equality of social status.
"So much for that.
"The path of indifference which I've been discussing is paradoxical. You have the problem of desire. Buddha probably brought out more about this than any other savior who came to this earth. He taught the art of desirelessness to all his disciples. If you want to be free, have no desires. Do not put possessiveness upon anything of a material or spiritual nature.
"The three lower worlds are fleeting worlds of tem- poral events. Therefore nothing is lasting in them, nor should anyone put their faith and belief in this world of materialistic nature. Here everything is compounded of parts, and is therefore subject to dissolution. Every- thing which arises is produced by some cause.
"Desire of course is a part of karma. By desires we are bound to the objects of desire. This is a fixed law of nature on this plane. Whatever you desire begins at once to travel toward you, unless a stronger desire from a different source attracts the attention to it. Attention and love are the means of connecting us with objects external to ourselves. Everything in the uni- verse is subject to Newton's laws of motion. By desires
we become lost in this world. Remember that Buddha claimed that desire is the cause of all suffering?
"This is why the complete detachment of self from every worldly object is necessary. It avoids bondage to those things. This is why you should love nothing with a desire to possess. The moment that you do this, desire something material or spiritual, you enter into the first stages of slavery. You shouldn't even desire rewards for your actions. Anyone who looks to rewards will become a slave to such rewards. So long as man craves rewards, he is bound to those rewards and Yin Quo, here I'm using the Chinese word for karma, is his master.
"It is with complete Vairag* that one enters into the world of the SUGMAD. Man must attain this state of mind which is like the sun, shining upon all alike, yet asking nothing in return. Soul lives forever by giving; not by receiving.
"This is the grand paradox, not only of all spiritual thought, but of all that ECK has to offer. You get most by not wanting anything, but working in the same manner only by giving.
"Conversely, by receiving much you impoverish yourself. By selfish accumulation you become bank- rupt. As Emerson, the American philosopher, said, 'you run in your own debt. ' For in the long run, you can never get something for nothing. Each piece of coin must be repaid, no matter how it is paid, if it isn't earned in the spiritual sense. The law of balance in the spiritual realms is just as inflexible as the law of gravi- tation. To give and give only, not once thinking of rewards, is the beginning of immortality. No man
*Vairag Mental detachment.
becomes a Buddha, a Kakusha, a Tathagata or Bodhisattva by fleeing from pain or by seeking com- forts or demanding rewards.
"Accept all alike that comes to you, and go on giving, make yourself open to the ECK.
"Sorrow is born of desire. This being truth, then what use is the good for knowledge unless it has a cure for desire itself? To read a book or listen to a lecture on the subject will never remove desire, nor will it allevi- ate sorrow.
"It is useless to tell any man that he must overcome sorrow. He cannot do it, and would fight if you tried to force him to stop. The mad vortex of desires which is attacking man, in a way of speaking, is keeping him constantly at war with his fellow man, and causing each nation to destroy the other.
"It still remains a fact of history that not one man has ever controlled his senses disinterestedly, just by the power of his will, simply by willing it so. By will power on may hold impulses in check, follow or not follow his desires. But if one is to completely overcome the desires and impulses, he must find something which the mind and Soul likes better.
"It can never be accomplished by negation alone. This supreme need is supplied only by the heavenly bani* melody which is given by the SUGM AD through the ECK.
"Every man comes to this work duly prepared. If he is not so prepared, he will not arrive at this point. It is one game that no man can beat.
"The first requirement is Viveka. This means right
*Bani -Audible life current
discrimination. It simply means that one is to use all of his intelligence properly, he must think long and deep and be able to discriminate between the true and false. Underlying the entire problem will be found certain great and universal truths and principles which should be learned well and kept always in mind.
"The most ancient truth is couched in a classical sen- tence in the Vedic literature. 'Ekam sat vipra bahudha vadanti/ which means when translated 'That which exists is one: sages call it by various names/
"It teaches there is perfect unity in the Supreme SUGMAD. All that lives is permeated and vitalized by the one great Being through ECK.
"The other noble concept is 'Tat Tvam Asi' which means 'Thou art that/ Its deeper meaning is that each individual is the Supreme SUGMAD, and that there is no essential difference between the SUGMAD and the individual Soul. Man is the divine spark of imagination linking his being with the SUGMAD. When you reach the Sach Khand plane in the upper areas of the Far Country and behold Sat Nam, you see yourself in Him with overwhelming joy.
"When you reach this point and have found Viveka working within you, there are certain things which will happen within. First, a gathering up of all evil tenden- cies and a laying them aside for the second point. This second point is concentration, the one pointed mental action, which, when perfected, leads to samadhi, or the beginning of spiritual travel.
"The next step on the path is Vairag, which I've discussed somewhat a few minutes ago. This is the mental detachment of oneself from the external world.
"This doesn't in any way mean that you detach your- self physically from the objective world about you, for
you need not leave your family, or private duties. De- tachment is not austerities. Vairag means that you are to detach yourself in your affections, in your innermost feelings and interests. This means to cease to identify yourself with your possessions and environment. Don't make them the substances of your life and thought. In other words, you must always keep your own independence of them. This applies to all things.
"But it means this, that you must love with detach- ment. One may love while keeping his own indepen- dence. Then if you lose your possessions, which is always a possibility while living on the earth plane, your life is not utterly wrecked, and at the same time you are able to travel in the Far Country knowing that it is of more importance than all your worldly posses- sions.
4 'You cannot be bound up with earthly duties and worldly possessions. You take nothing with you into the Far Country but your own inner possessions which are the qualities that the SUGMAD has given you from your original birth in time and space.
"One cannot assume the attitude of self-righteous- ness. This automatically defeats his own purpose and nullifies all progress made. He must keep Ahankar, vanity, subdued, and he must allow charity and love of knowledge, power, and strength to have full sway over his thoughts and actions.
"By desire, we are bound to objects of desire. This is why the complete detachment of the mind from every worldly object is necessary, if we are to enter upon the path to the Far Country. That detachment avoids bondage to the world and its objects of sense desire. We should not love anything with a desire to possess it. The moment you do, you enter the first stages of
slavery. This applies to a family or goods. But as said before this does not exclude family love. A detached devotion to family may not be so easy, but it can be acquired. A detached love is a much higher and nobler sort of love than that which demands possession, and then that possession goes on to self-identification with the object of one's love. When such identification takes place, one is completely lost. He is not himself any- more and he is less able to even serve the objects of his affections, while he is a slave to them.
"The next step on the path to the Far Country is that which is known as Shanti, or santosha, the peace of self which comes when one is rid of desire.
"The last step in the attainment of perfect Vairag is to get rid of desire itself. This is where many noble men and women have failed, even some great yogis. They could not get rid of desire itself, even after they had separated themselves from all connections with the world. But the real Vairag is not attained until all desire has been overcome. This is perhaps the most difficult of all undertakings. Desire has been declared by those saviors and adepts who have come to this earth world to help others, to be the greatest evil that besets a man on the path of spiritual attainment. Their universal verdict is that desire must be gotten rid of at all costs.
"You gain santosha, by getting rid of desire. If one wants nothing, he has everything. From the days of Buddha to the present, the prevailing teachers in the Orient have taught that desire is the cause of all sorrows and the other ills of man. Hence, the cure of all ills is the destruction of desire. Just how to accomplish this stupendous task has been the great question of all sages.
"Desire has been pictured as a wild beast roaming the country, seeking whom it may devour. It is our worst enemy, the chief instrument of the mind to bind man to this material world. Desire draws us to the ob- ject of sense. The senses overwhelm the mind and the mind enslaves Soul. Following desire, the mind goes on creating karma and entangling itself in the net.
"Desire never ceases its demands. It doesn't let man rest, and it follows him into his inner chamber and tor- ments him in the midst of his prayers. It never relents, nor does it ever slacken its chains, or cease to apply the lash, even though the poor victim lies weak and spent upon his deathbed. Even then desire follows him into the next world. It will try to make man desire to live and this desire is a chain upon the spirit.
"Now the paramount question how does man get rid of desire?
"Everybody writes books or lectures on how to get rid of desire, but none give the true answer. An ECK Master can get rid of desire by placing something before it which has greater attraction. This is only sub- stituting one desire in place of another, but the masters put the desire of the SUGM AD in your mind. Otherwise you hold desires for things and sensations of a worldly sort, for things which belong to the animal plane, which holds man on that plane and monopolizes his attention. His business is to rise above the world of senses, the world of lower desires. If you are to travel constantly in the Far Country, it is absolutely essen- tial that you detach yourself from the sense objects, from all desires for them. You can go away from the things themselves, but that is not getting rid of them. If you do not get rid of the desire itself, you are no better off than at the first.
"So if man can fasten his attention to something which is not of the sense world, something which is im- perishable, something which, instead of binding him here, actually liberates him from his bondage, draws him in the opposite direction, and takes him up to liberty and immortality, then that thing becomes his chief goal. A desire for that is a worthy desire.
"The evil of desire is not desire itself, but the nature of what is desired. How can the mind conceive the desire for a good thing to be evil in and of itself? The good or evil lies in the direction toward which a desire pulls man.
"Whatever desire keeps man from becoming a spir- itual traveler in the Far Country can be considered a bad desire. That which is the stronger desire will pre- vail. A pull in the direction of the SUGMAD is the greater desire.
"There is one thing known to human experience which will destroy all lower desires. This is the bani, the sound current of the SUGMAD. It is the supreme instrument of deliverance from bondage. It is the one means of detaching man from worldly objects that perish and of lifting him up to liberty and indepen- dence.
"Man attains perfect Vairag when he enters con- sciously into this divine stream of life. Controlling and destroying desires are two different things, and know- ing this, man can progress upward along the path to the SUGMAD's domain.
"Destruction of lower desires can never be done by negation. Yet negation is the method employed by ninety-nine percent of the human race, by parents, by teachers, by reformers, by the courts. They all forbid things. They tell people what they must not do. They
write in their laws, Thou shalt not/ A few understand- ing ones offer something better to attract the minds of the disobedient. But it should never be done by nega- tion.
"The world rushes madly into a mire of sensation, bondage to work, bondage to pleasures, and bondage to a thousand things. Karma kills out all progress of the spiritual traveler and he sinks into the mud of desires.
"But then the traveler learns of bani, and by use of this lifegiving force he becomes a light unto himself, and a light unto others, for he is no longer in bondage to the lower desires. He is the master of his own destiny, for he has freedom and independence to act as he wishes anywhere in the planes of the Far Country.
"He is a Master above all Masters. He is the MAHANTA-the Living ECK Master!"