The often overlooked importance of proper beneficial efforts (III)

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By eminent yoga teacher Gregorian Bivolaru

Metaphorical words

In the following we will present these aspects in detail. It is necessary to know that the Latins expressed the term effort with the following Latin words: conari which, in translation, means “to pursue”, contendere which, in translation, means “to sustain”, moliri which, in translation, means “ to strive”, laborare which, in translation, means “to labor”, studere which, in translation, means “to seek”, “to study”, niti which, in translation, means “to struggle”, “to make efforts”, together with their derivatives.

In other cases, the Latins used somewhat metaphorical words, with a more vigorous connotation, such as estuare, which translates as “to burn”, sudare, which in translation means “to sweat”, luctari, which in translation means “to fight”. By using these words, they intended to represent an accumulation of so-called “cares” (in Latin cures), of “silent forces” (in Latin vires), but also of “resources” (in Latin opes).

As you can see, some of these Latin words have a tangency both with the subtle sublime energies of the Godly Attributes I have already mentioned, but also with other subtle sublime energies of other Godly Attributes that you can guess, if you will pursue to make intelligent correlations, by referencing these Latin words that we have presented to you in an appropriate translation.

When we analyse all these aspects from an esoteric, initiatic perspective, we discover that the Latins in those times “saw”, so to speak, in every appropriate beneficial effort a victory achieved over themselves, and this victory was designated by means of the Latin expression vincere animum and this evoked a kind of somewhat violent, forceful engagement, we might say, over themselves. The Greek language in turn “insinuated”, so to speak, the enlisting of effort by means of Greek words such as: the Greek word ergon which, in translation, means “work”, the Greek word ergasm which, in translation, means “I work”. All these suggested mobilization in situations that were difficult. Other significant nuances were also suggested through the Greek word teino which can be translated by the verbal formulation “I tend” and all its compounds that correlate with some variants of the Greek word peiro which, in translation, means “I pursue”, the Greek word ypomeno which, in translation, means “I wait”. All these emphasized in a significant way the state of endurance. Through the Greek word proseco which, in translation, means “I fix with my gaze”, the persevering effort of the consciousness that was mobilized in an effervescent manner was indicated.

The Greek words that refer to sweat give us a plastic image of the effort that implies a sustained beneficial force, even combativeness, but also the Greek word piazo which, in translation, means “I was in a hurry”, as well as the Greek word agonizo which, in translation, means “I strive”.

A constantly deified life

It is necessary to know that all this rich, nuanced vocabulary was frequently used by both Latins and Greeks, and it appears as such even in the text of the New Testament.

We found it necessary to make this correlation in order to help you discover wise, fruitful connections with the Christian tradition. All these aspects can be of immense help to you in drawing some parallels between the Christian tradition and the esoteric initiatory aspects that we have briefly presented to you in this exposition.

That is why we will continue to explain these particularly important points to you, including in this direction. It is necessary for you to know that there are numerous significant texts in the New Testament that refer explicitly to appropriate beneficial effort.

Here is what the text of the Gospel of Matthew, section 11, line 12:

“From the days of John the Baptist until now, the Godly Kingdom of Heaven is obtained by striving, and those who thus strive attain it afterward.”

Here the text of the Gospel of Apostle Luke, part 16, line 16, saying:

“The law and the prophets were until John. From that time the Kingdom of God which is to be realized can be attained, and therefore everyone strives to reach it.”

This is what is said in the Gospel of Apostle Luke, part 13, verse 24:

“Strive to enter through the narrow door.”

This is what is said in the Gospel of Apostle Luke, part 8, verse 15:

“And that seed which falls on good soil are those who with a pure and good heart hear the word full of Godly wisdom, then keep it, and make it to bear fruit by great patience.”

Here is what the Gospel of Apostle Luke says, section 21, saying 19:

“By your patience you will be able to gain the uplifting of your souls”.

It is also indicated that it is necessary to persevere to the end in spite of all persecutions. Here is an allusion to the subtle sublime energy of the Godly Attribute of Godly Perseverance.

Here is what it says in the Gospel of Matthew, part 10, line 22:

“And you will be hated by all for My name’s sake, but he who endures to the end shall be saved.”

All these persecutions which are said to be in store for all those who “desire and aspire to live devotional lives in God” and who thus “will be persecuted” – these short quotations come from the Apostle Paul’s Second Epistle to Timothy, section 3, utterance number 12.

It is also noteworthy that certain terms which are edifying in their own way and which are used in their strictest sense recur in the Apostle Paul’s discourse to edify us with regard to the specific activities of his apostleship, and they refer to the conduct of one who believes in God, and all of them are associated with both endurance and a certain struggle.

The text of Revelation also makes much the same reference. The comparison of the runners in the stadium, but also that of the boxers seeking perishable crowns, is strikingly significant.

Here is what we are told in the Apostle Paul’s Epistle 1 to the Corinthians, section 9, line 24: “Do you not know that all who run in the stadium, though all run, yet only one takes the prize in the end? Knowing this, run so that you also may take the prize.”

In the Apostle Paul’s Epistle to the Galatians, part 2, line 2, it says: “I went up according to a revelation and preached the Gospel to the Gentiles, especially to the ones who are of the first rank, lest I should run or have run in vain.”

In this way is evoked the image of one who, forgetting what he leaves behind, then throws himself with great enthusiasm, with heroism, with all vigour toward what is ahead, and each one runs tirelessly to win the Godly heavenly reward.

In the Apostle Paul’s Epistle to the Hebrews in section 12, lines 1-4, we might say that the attitudes of a proper beneficent striving which is stretched, as it were, to the extreme limits, are carved in relief:

“Therefore, for us also, having around us such a great cloud of testimonies, it is needful that we cast off every burden and renounce the sin that is hastily besetting us, and it is good that we run steadfastly, eagerly pressing forward with enthusiasm into the battle that lies before us. Then let us keep our eyes fixed on Jesus, the initiator and perfecter of faith, who for the joy set before Him endured the cross, who did not regard its shame, but sat down at the right hand of the throne of God. Remember, then, Him who endured from sinners all these acts upon Himself, and overcame so great resistance, that you may never be wearied, or weakening in any way in your souls. In your struggle against sin, remember that you have not yet resisted to the point of blood.”

On the basis of these significant quotations, which include some hidden meaning, it becomes easy to answer the question, “How else could all these occur?”.

When we look carefully and lucidly at both the Old Testament and the New Testament, we discover that both agree, so to speak, in presenting the spiritual life from beginning to end as a struggle involving appropriate efforts, a struggle from which it is necessary to emerge victorious every time, and one can even speak of a late formula which can be considered faithful to these guidelines in the struggle with “demons, with the world in which we live, and with the flesh”. The flesh referred to is the body.

Such a struggle does not cease to be a struggle “of the new man” or, in other words, of the man who aspires to be deified by drawing into his inner universe the sublime subtle energies of the Godly Attributes, for it is only through such an accumulation of such sublime subtle Godly energies that it becomes possible to attain and deepen the state of deification. Such a struggle is undertaken or, to put it another way, it is fought with appropriate beneficial efforts against that which remains ungodly and which persists in each one of us.

In the Gospel of Apostle Luke, section 9, verses 23-25, it is revealed to us that true mercy encompasses the unceasing practice and deepening of all the moral virtues which, according to the teaching of the Gospels, confer the state of deification and make it possible to attain the state of perfection:

“And then He said to them all, ‘If anyone desires to come after Me, let him deny himself (here we discover a very clear, obvious reference to the transcendence of the ego – ahamkara, through the attraction and accumulation in the human being of the subtle sublime energies of the Godly Attributes), and take up his cross daily and follow Me. For whoever will save his soul will lose it, but whoever will give his soul to God will be with Me and thus be saved. For what does it profit a man if he gains the whole world, but loses himself, or goes astray, or is ruined?’”

Here’s what it says in the Gospel of Apostle Matthew, section 5, lines 17-47:

“Do not think that I have come to destroy the Godly Law or the prophets; for I have not come to destroy, but I have come to fulfil. For, truly I say to you, before heaven and earth pass away, not an iota, not a dot, will by any means pass from the Godly Law until everything is accomplished.

Therefore, whoever shall break one of these commandments of God, even the least of these, and shall so teach men, will be called least into the Kingdom of Heaven; but whoever shall do as he ought, and shall teach the Law of God, he shall be called great into the Godly Kingdom of Heaven.

For behold, I say unto you: That if the righteousness of God shall not exceed the righteousness of the teachers and Pharisees, take heed that you shall not enter into the Kingdom of God in Heaven. You have heard that it was said to those of old: ‘Thou shalt not murder,’ and he that murdereth shall be condemned.

But I say unto you: That whosoever shall only be angry with his brother shall be worthy to be condemned, and whosoever shall speak to his brother with contempt shall be worthy of the judgment of the Sanhedrin, and whosoever shall say, ‘You fool’, shall be worthy of the fire of hell.

Therefore, if you bring your gift to the altar, and there remember that your brother has something against you, immediately leave your gift there before the altar, and go first and be reconciled to your brother, and then, coming from him, bring your gift. And be reconciled with your adversary quickly, while you are with him on the way, lest the adversary give you to the judge, and the judge give you to the officer, and you be thrown into prison.

Remember, truly I say to thee, You shall not come out until you have repaid the last penny.

(…) And if your right eye begins to deceive you, pluck it out, and cast it from you; for it is better for you that one of your members perish, than that your whole body be cast into hell.

And if your right hand begins to make you mad, cut it off and cast it from you, for it is better for you that one of your members perish than for your whole body to be cast into hell.

And then it was said long ago, ‘He who will leave his wife, let him give her a parting card.’

But I tell you this: Whosoever shall leave his wife, except it be a cause of fornication, causes her to commit adultery; and whosoever shall take her shall commit adultery.

(…) You have heard that long ago it was said, ‘An eye for an eye and a tooth for a tooth.’

But I say to you: Do not resist the evil one, and to him who strikes you on the right cheek turn the other cheek also.

And to him who would judge you, and take away your tunic, let him have your cloak as well.

And if anyone compels you to go one mile, you shall go with him two miles.

To him that asks of you, give; and from him who desires help from you do not turn away.

You have heard that it was said long ago, ‘You shall love your neighbour and hate your enemy.’

And I say to you: Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who persecute and oppress you.

That so you may be sons of your Heavenly Father, for He makes the sun rise on the evil and on the good, and sends rain on the just and on the unjust.

For if you love only those who love you, what reward then will you have? Do not your tax collectors do likewise? And if you embrace only your brothers, what do you do more? Do not the nations around you do the same?”

In this way Jesus preaches that Godly love should be manifested even towards enemies. He elevates to the rank of a spiritual model the exhortation: “Be ye therefore perfect, as your Heavenly Father is perfect” from the Gospel of the Apostle Matthew, part 5, line 48.

Considering all these pieces of advice full of Godly wisdom that Jesus Christ offers us, it is worthwhile, in view of all these, to ask ourselves: “How is it possible that such ‘achievements’ can be accomplished, each and every one of them, in the absence of a suitable beneficial effort?”. All this would be to pretend that you can draw a triangle without the straight lines that make it up intersecting. The wise solution is to take up in the spirit the main aspects of a spiritual life, of a life that is constantly being deified.

(to be continued)

yogaesoteric
November 27, 2025

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