The urge for freedom is inherent in every being, for it results from the inner impetus to unite oneself with the One Self, and this is the object of evolution. It shows itself in the human being through the power to choose, which is both a burden and a joy. Yet when we come to the position when we want to escape from some of the bonds that are binding us, we do not know how to act.

When we think on this problem we find that there are three courses open to us: either we can do nothing about the conditions in which we find ourselves; or we can burst the bonds, or we can act within the bonds. This last course is the only one which succeeds and is of help to us in the long run: We have to learn to be free within the bonds.

In a world of duality, there are two methods of approach to this kind of freedom—one, that of the arrogant who do what they want in spite of the bonds, and often succumb under the strain; the other, the recognition of the bonds as an opportunity Karma affords us to pay off past debts and improve our character. For example, if we want to practise patience, the best opportunity to do so comes when we are bound by others and prevented from acting as we wish. This method is the only one that will give us true freedom. It is analogous to accepting a law of the material universe; once we know it, we can employ it to our own advantage.

Another advantage of this method is that we begin to see the difference between ourselves as perceiver and sufferer and the environment in which we live and perceive and suffer. Once this difference is seen, we begin to realize that it is our duty, not to alter the environment, but to get whatever benefit we can from it. It is better to think of it as something from which we can learn rather than as the paying off of a debt from the past. If we just pay our debts, we are beginning on the Path of Liberation; if we learn while paying them, we are on the Path of Sacrifice.

But the path of the student is one of paradox, we are told. We often hug the old environment even when Karma brings us the opportunity to get out of it. The path of duty is difficult to find, for we are enmeshed in traditions of what is right to do. There come times in our life when our environment has to be left, but in most cases this is only the material environment. All great Teachers have told us to "come out from among them and be separate." We can see an example of this when we consider religious ceremonies and traditions that we have outgrown mentally. Is it not hypocritical to obey the old traditions or perform the old ceremonies when we have seen their uselessness? Ought we to be hypocrites in order to please our family and friends?

These difficulties come to us because we are halfway between the old conditions and the new way of life; we have not yet reached the point of "no return." We have not absorbed why we ought not to conform. We only try to avoid what would be troublesome, emotionally, for us. Few of us wish to be pioneers in a line of action that will bring us unpopularity!

Freedom in, and not freedom from, such conditions will depend on us, and on our inner conviction and humility and sympathy. The scornful, pugilistic attitude only brings trouble and suffering to ourselves and others. Such attitude results when we are not sure of ourselves.

Sometimes we feel bound by family duties and are unable to free ourselves from them. What is a family duty? The relationship between parent and child alters completely after the child reaches the full age of responsibility. The most difficult task for parents is to give up their sense of responsibility at this stage. Advice is all that can, and should, be given. Parents should not make demands upon their grown-up sons and daughters, or burden them with duties and responsibilities. The relationship should have been throughout one of friendship and helpfulness. If this has been achieved, then the sons and daughters will willingly take on the responsibility of doing all they can for those who have done all they could for them in the past. The young should learn to be grateful; the parents should learn to be grateful. But the "demand idea" of youth to age and age to youth should stop. It breeds unhappiness and becomes the steel bonds that bind both parents and sons and daughters. True bonds are those of love and sympathy, of sacrifice and helpfulness.

But, whatever happens, the one who is bound has to act. The only really wrong method of trying to gain freedom is to "put up" with the bonds and grumble all the time, to fight against them, or to work grudgingly within them with hatred in the heart. To grumble at conditions will not change them but will warp our emotional nature and degrade the mind. One can have no attachment to that on which one does not think. To think about any condition in order to change it for the better is one thing; to brood and grumble over it is quite another. To work grudgingly within the bonds is to destroy the whole basis of righ action. The thought-feeling behind action has to be clean and pure if the action is to bear good fruit. If not, the fruit will be poisonous, and hatred will spring up, not only in our own hearts, but in those who are making our bonds.

Let us stop blaming our environment. Let us alter it, or use it, or leave it, without complaint, but with sympathy, basing our actions on love.

Desiring, grieving, etc., are the modifications of the chitta, the mind-stuff, which may be likened respectively to a lake and its ripples. The depths of the lake are, as it were, our own true Self. We can only catch a glimpse of the depths when the water is calm and clear and there are no waves. If the water is muddy or agitated, the depths will not be seen. Likewise, as long as there are mental modifications, which are possible only so long as we identify ourselves with them, we cannot see the Self and are in ignorance and bondage. But when the mind is calm and free from such modifications, we realize our true nature and thus attain liberation.

—Swami Nityaswarupananda