It has been said in the Christian Bible and attributed to Jesus that one should "not let the one hand know what the other hand is doing". In a way this points out the proper attitude that comes about as a result of "right giving". That attitude is simply one of giving - extending something - putting something forth - after which there is no need to consider or look back or add to what has been given. For in truth, when one tries to "add to" what has been given, one really takes away some of the qualities or spirit that is inherent in the selflessness that is implied in the biblical statement.
Now many times people will "consider" what they have done in so-called giving. They will analyze or justify their action as having or going to have certain results. However, if that giving has started from or been inspired in a selfless manner, what takes place may be far removed from what the "giver" interprets it to be. To consider what has been done generally results only in wasted time and takes away from further service. Thus it hinders the giver from advancement.
In addition, as everything is connected in subtle ways, and since through activity an energy or vitality is spawned which carries characteristics of the giver and the source, when one "considers", one really taints the original act with a perception - a coloring - which is added to that act. Thus it will carry the mental overtones of the "consideration" in addition to the original intention. It does not matter whether the consideration is done in another "place" or "time" because it is still connected.
Thus we can see, if we pay careful attention to acts, and to their causes and effects, that when one gives and then puts further attention on that act or gift, it takes on the characteristics of whatever is carried by or generated through that "attention". Thus it is that one can "strengthen" a gift if one is in proper attunement (a technique used at times consciously), but one can also "weaken" or "color" a gift, a situation which is more often the case when one is not aware of the real purposes for the gift, is not able to see all its ramifications, or has given outside of a consciousness of unity.
Thus, until a person develops that awareness, it is best if that person simply gives and then leaves it alone. There is no need to try to figure out why or what is happening. Later on, when the person awakens to "what is happening" and is able to see it from a point of view of unity and from there the corresponding functions on many levels, one will no longer have the desire or need to meddle in the workings of the gift and will consciously avoid referring to it. Only when one gets to the point where it is "natural" to give and "forget" the gift, will that person have the ability to really consider what is taking place and be able to "alter" or "strengthen" or "weaken" the gift consciously. And even then, when it is done, it will not be for personal reasons.
Most giving stems from one of two causes: 1. a feeling of obligation, which could be expressed as feeling one "ought" or "should" do something - whatever the instigating factor may be: religious or moral sensitivity, social obligations, or personal or group expectations; and 2. a desire for personal gain, sometimes defined as "greed". In this latter category belong all the attitudes and actions which are spawned by feelings such as: "It feels good to give", "I benefit from helping others also", "By being empty I can receive", and all the other attitudes which in one way or another are related directly or indirectly to "altruism", to personal experiences (need, satisfaction, etc.) or to personal gain - even from a recognition of the functional aspect of giving.
This can be very subtle. For a person understands that by giving he indeed does gain and feels better. Thus it may become a highly egotistical act that one goes through, knowing that one will benefit from giving. It might even be said that at this point one of the main reasons for giving is to satisfy one's own need to feel good; and that by doing so through the medium of assisting another, one strengthens rather than weakens one's personal egoism - rather than dispels it - enabling it to grow into a more universal ego. There is no doubt, however, that by keeping this process in mind, one can benefit from it and can recognize when one is putting personal self before the larger. Thus, one then has the key to begin to move beyond the personal self through this activity - the process of giving.
There is, however, another approach to giving. This is what may be called "selfless action". This is giving without thought of individual gain and not out of any compulsion - either overt or covert. How does this "selfless giving" take place? First, it is almost always a result of "intuition" or "knowing". Now this intuition or knowing may be stimulated or activated by many means, both conscious and unconscious. But its main element is that there is no "personal" motivation which urges the actor to give. Rather, it is a sense that something is needed in a certain situation at a certain time and in a certain way, that one has the means to satisfy some or all of this need, and that it is appropriate to follow through on this awareness and put it into activity in the physical realm. When all these conditions are met, then one can begin to give in certainty that it is the "right action".
There is also another level of giving in which one does not need to consider the act of giving or not. This is when one has become so accustomed to "right action" that one simply does, and this doing is by its very nature, "right". This comes only after long practice of purifying the emotions and mental and spiritual levels or "areas" or "universes" through actual giving and noting what really is taking place through that activity. As this is noted and understood, it can be corrected until one no longer thinks of the giving, the gift or the giver. Rather, one knows the need and acts and it is right. One can then even go further and not even have to know the need. It is then that the possibility for really knowing the need and the functions of the gift can begin to be seen.
This is the beginning of true function without regard for self.
It is necessary for one to have at least this level of attainment
and preferably more than that - this being an understanding of the
possibilities of how the gift can be twisted and misused, and what
some of the other ramifications of receipt of the gift are - before
he or she should act in the capacity of guide or "teacher" and certainly before any "spiritual practices" are given to another.
There is in reality no differentiation between the impulse for a gift, the process of giving, the giver, the gift or the one it is given to, the reaction of the recipient, or the action of the gift. It is all part of one process and each aspect contains elements, energy, and impressions of the others. All other associations or divisions are temporary short-sighted constructions and do not constitute the long range aspect of "non-giving". And even this falls short of the reality of that which is neither given nor received but which is beyond.
Thus there are many levels which can be considered when one discusses the functions of giving. And it should be recognized that all of these are nothing more than arbitrary constructs, levels or areas of function, and are transitory, both in terms of time and space (both of which are also relative - a matter not to be taken up in this paper).
There are some general statements that can be made, however, working within the framework of function:
1. When one gives, a vacancy exists.
2. That vacancy will be filled.
3. That vacancy can exist on many levels simultaneously or can
be limited to only one or a few levels.
4. What fills that vacancy will depend on the depth of the vacancy (which may be considered a "negative" pole or field) and the screen or filter through which the "filler" must
come.
5. One determines the degree of vacancy and the filters through
intention.
6. What fills is in proportion to what is given.
7. As soon as the vacancy is filled no more will come until
more is given.
8. Giving is the creation of a capacity.
9. Capacity or vacancy will be filled by the grossest field
first and then work toward the more rarified.
10. When one feels satisfied, that capacity or vacancy has been
filled.
ll. What one determines to be one's need determines what fills
that need and when it is that one is satisfied.
12. Intention is linked with this process. Thus if one desires
to impress, the act of impression will fill the capacity; if
one wishes to feel good, then feeling good will satisfy the
function of filling the vacancy. As this happens on all
levels, for one to get beyond the mundane "paybacks" for
giving, one must not desire lower level satisfactions.
13. Higher level gain comes from higher level capacity.
14. Higher level capacity comes through higher level intention.
15. Higher level intention is linked with need in an actual sense
rather than personal interpretations of what is needed. Thus
higher level intention and understanding of need must come
through intuition rather than thought.
16. What one desires is what determines one's filter of
receptivity.
17. The more one desires to receive what one really needs, the
more one will understand what and how to give.
18. The more one gives what is really needed, the more one will
get what is really needed.
19. The less one thinks about giving and simply gives, the more
one will get.
20. When one no longer thinks about giving, and no longer gets
any personal satisfaction from it, one can then truly begin
to receive.
21. There are levels of giving beyond this. One will only find
out about them when one has reached the starting point of
giving with no thought of receiving.