Theos-Talk Archives (August 2001 Message tt00124)

Monday, August 13, 2001


Recently an inquiry about the relation of Cycles and Karma was
asked.

Here are some points Theosophy offers us to consider.

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CYCLES and KARMA


The chapters in the OCEAN OF THEOSOPHY are helpful (see
Chapters 14 (Cycles ), and 11
(Karma), and also Chapters 2 and 3 where the concept of the
progressive evolution of Material Forms around a core of pure
SPIRIT is developed. The 7 principles (or planes) bridge the gap
between SPIRIT on one hand and PRIMORDIAL MATTER on the others.



EVOLUTIONARY UNIT: A MONAD


In the S.D., H.P.B. develops the concept of the individualized
Monad -- each such being a "ray" from the original UNIVERSAL
MONAD or ATMA / BUDDHI

It is important to understand the concept that "monads" pervade
SPACE in manifestation (see S.D. I 289). Monads are eternal,
living, Conscious units. Each represents in essence the entire
potential of the WHOLE.


MAN = A SELF-CONSCIOUS UNIT

Man is a self-conscious Monad. Each human has passed through
aeons of experience in all the kingdoms of Nature and has now
reached the mid-point of his evolutionary journey. This mid-point
marks the advent of the independent self-conscious Mind with
which the human monad is endowed by more advanced Monads. With
self-consciousness the power of choosing develops. Choice lies
between lawful living and the breaking of Law. Karma ensues from
all choices.

Evolution of intelligence proceeds in and around the more
advanced MONAD (Spirit/Matter) of other monads (which have
lesser experience), but who by their inherent nature are destined
to become of the same spiritual stature and ability as IT.

In the human stage, this urge to progress manifest this by their
self-determined and self-devised efforts to improve morally and
ethically -- in other words to learn, and to follow the LAWS OF
NATURE and thus, to spiritualize themselves.

This is the single great object of evolution. The process of
evolution is demonstrated by the fact that the more advanced help
VOLUNTARILY those who need advice and ask for it. Thus the
eternal relation of Teacher and pupil is established and carried
forward. [ See LETTERS THAT HAVE HELPED ME by W. Q. Judge, pp
49-51]. The last few pages of THE VOICE OF THE SILENCE ( pp.
72-79) emphasize this aspect of voluntary evolution.

To do this effectively the pupils have to become WISE, and have
to practice wisdom in daily living. This requires a study of the
whole field of our universe, of ourselves and our progress so
far -- then the doors of opportunity, as described in The VOICE
OF THE SILENCE are opened by us. We in fact, initiate ourselves.
The Lower Self (Kama-Manas) invites and permits the Higher Self
(Atma-Buddhi-Manas) to assist in this work of self-illumination
in daily waking life.



SPIRITUALITY -- HOW ATTAINED ?

The SPIRITUAL achievement of a series of evolutionary
incarnations brings the HUMAN MONAD to the portals of the next
state -- one may call it Adeptship. This is a state when the
Form has so purified itself intellectually and morally that it is
incapable of doing evil or wrong, or harming anything.

In The SECRET DOCTRINE we are told the whole of humanity has
begun this process ( as a "race" we are in the middle Round:
ROUND 4, Globe "D," and we are now in the "5th RACE" at the
beginning of the ascending arc towards spirituality (S.D. I 200).
Since we are emerging from the state where KAMA (desire, emotion,
passion) dominates, there is a great deal of resistance as old
habits and desires have to be modified. This changing and
remodeling is described in a very
interesting article titled THE ELIXIR OF LIFE by G. Mitford.
[FIVE YEARS OF THEOSOPHY, p. 1]

We are still in that period where two cycles of evolution
overlap, and we continue to be involved in KAMA (desires and
passions), and with MANAS (Mind) appearing on the scene we are
extricating ourselves from the influence of Kama (ignorance and
foolishness) and learning the wisdom that is inherent in
EVOLUTION as a SPIRITUAL PROCESS for ALL BEINGS.

It is a universal process but most of all, it emphasizes the
importance of right choices for humanity to make in its units and
all together. Very often the Kamic tendency to independence and
lower
self-righteousness rebels

Looking at Theosophy from this perspective, we can see way the
whole of the philosophy is involved in trying to explain the
progress of the Monad through these two : Cycles and Karma.
Reincarnation is the explanation of the way in which the Lower
Self (Kama-Manas) evolves by voluntary choices ( its self-chosen
applied motives) into an independent and fully obedient Higher
Self -- a Self which we may designate Budhi-Manas (the wise
mind). It is a mind that has investigated, tested and proved
Nature's laws. Then, it has chosen to be wholly obedient to
those Laws of Nature and to its HIGHER SELF (ATMA) -- or the
individualized "ray" of the Universal SELF This is at all time
interior to us, not outside. If you wish it can be thought of as
our inner God.

In other words there is a return, full circle, back to the SOURCE
of origin, PLUS all the experience earned. [ H.P.B. makes this
clear in "ISIS UNVEILED and THE VISISHTADWAITA " in H.P.B.
Articles, Vol. 3, p. 265; in BCW, Vol. 7, p 50 ]


LAW -- UNIVERSAL and EXACT

We are each of us (from the atom to the Man, and from the Earth
to the uttermost limits of SPACE, under the patterns and laws of
NATURE (or the SPIRITUAL UNIVERSE). These are called the Laws of
ANALOGY and CORRESPONDENCE. They pervade all SPACE and affect all
beings/forms.

In The SECRET DOCTRINE , H.P.B. says that the first law in nature
is uniformity in diversity, in other words, the total harmony of
all discords. Nature is ultimately and totally sensitive to
every
one of its components, small or large and on many planes beyond
as well as within the physical matter we know. (S.D. II 699)


SOURCE AND ORIGIN OF ALL

Our SINGLE SOURCE and the ORIGIN of ALL is the ABSOLUTE. It is
indescribable in our terms. It is both IN Manifestation and OUT
of Manifestation at the same time.

When the ABSOLUTE (the ETERNAL and indescribable BACKGROUND,
under the great law of Cycles and Karma) has to MANIFEST, all the
many forms and beings spring again into awareness, simultaneously
over the whole field of SPACE that is involved in this
re-manifestation. Those beings which went to "sleep" aeons ago
awaken, and again the processes of Natural evolution start up
from where they halted.

In The VOICE OF THE SILENCE. H. P. Blavatsky, commences:

"These instructions are for those ignorant of the dangers of the
lower Iddhi.

He who would hear the voice of Nada and comprehend it, he has to
learn the nature of Dharana."

Seeking to understand the student discovers the "lower Iddhi" to
be the invisible powers of Nature and of Man. They are the
lower, coarse, psychic and mental energies. In contrast to those
are the spiritual, noble, virtuous and universal powers embodied
in the Higher Ego (Atma-Buddhi-Manas).

The "voice of Nada" `is commented on by Mr. Judge in his article
AUM (PATH 1, p. 1; W Q J Articles, Vol. I, p. 561) There he
speaks of Nada Brahma (the divine resonance) -- it is the first
SOUND, a single homogeneous resonance, that, pervading the whole
universe, acts as the awakener, or vivifying power stirring all
the molecules into action. It is represented in all languages by
the vowel "A" which takes precedence over all others. This is
the "word," the "Verbum, the "Logos." This is creation, for
without this resonance or motion among the quiescent particles,
there would be no visible universe. We may compare this ancient
concept with the findings of modern astro-physicists, who
examining the complete electro-magnetic spectrum discovered a
universally present "hiss." This "hiss" has a definite
frequency, and seeking for its source, they concluded that in
theory and persistence it most probably represented the
continuing echo of the "Big Bang" whereby the Universe came into
objective activity.

On p. 231 of the KEY TO THEOSOPHY, H.P.B. gives the 4 Golden
Links of Theosophical doctrine: UNIVERSAL UNITY AND CAUSATION is
the 1st "link.". There is in Theosophical metaphysics, no
physical BIG BANG as theorized by speculative science, only a
simultaneous reawakening from a period of universal rest
(Pralaya) of THAT WHICH WAS, to a new "Day" of study and
evolutionary work. A fresh Manvantara of experience under Karma
(individual and collective) begins..

Theosophy considers that all humans embody a "ray" of the
Universal SPIRIT, the ATMA, are CENTERS OF INTELLIGENCE and
CONSCIOUSNESS, and are resident from time to time in bodies,
forms, [ the actions of the FORM entails KARMA ], and FREE-WILL

Our spiritual nature makes us free-willed. We always choose our
future.

What we call CONSCIOUSNESS is a reflection into the FORM (as far
as the form is able to accept this "reflection") of the one
Spirit acting as MIND. (see GITA NOTES, pp. 98-100) It is also
named BUDDHI, (or Mulaprakriti -- "primordial matter") and is
the vehicle of ATMA. It also serves as the eternal library of
all our past choices inscribed on the imperishable folios of
divine "ether" called Akasa -- it is the imperishable record of
Karma -- our Karma -- and that of the rest of the world and
universe -- since we cannot be separated or isolated from one
another we forever share in each other, so the concept of
Universal brotherhood as an attitude to adopt and practice
voluntarily is advanced. We thus perceive that in evolution we
have a compound Monad of ATMA-BUDDHI-MANAS totally intertwined in
evolution. [ The Secret Doctrine I 181 ]

As a Unit of Consciousness embodied in a FORM, we make choices by
our own free-will. This gives each of us (in humanity, where the
Mind (MANAS) faculty is individualized as "Lower Manas") our keen
and ever-present moral sense of right and wrong. We find this is
reinforced by the VOICE OF CONSCIENCE and the INTUITION which are
directly derived from Buddhi - the accumulated Wisdom of past
experience. Buddhi is also named Mulaprakriti -- the "root" of
Matter Made Pure. It serves as the eternal vehicle for ATMA the
spirit. In fact it is simply another aspect of Spirit. [GITA
NOTES, pp. 132-3]


KARMA

KARMA attaches itself to the forms (Monads of lesser experience),
and the strength of the impression that our MOTIVES leaves a
quantitative mark on each of them.

As there are many forms operating at various levels of individual
development (which we may itemize as the form-side of nature to
be found in atoms, molecules, cells, minerals, plants, animals,
humans and kingdoms beyond the HUMAN), it is the aggregation of
the "life-units" (MONADS) which invokes and attracts KARMA to the
"form" that served to generate it.


CYCLES and TIME

Karma moves in cycles, so finite TIME is invoked.

The periodicity of the cycles (TIME) is inherent in the
impression imposed by our choices on the components of the forms
we use. The individual Karma is then adjusted by Nature to the
Karma of many surrounding centers of Life.

In other words, the "skandhas," (little lives--monads) for which
we are responsible as an "older brother," and which are attracted
to us by affinity and earlier Karmic links, become the carriers
of our Karma.


CHOOSING -- FREE-WILL

We may consider that there exists a broad basic field of choices.
These are:

1. according to LAW, and

2. In disobedience to LAW.

Obedience to law means we harmonize voluntarily, using our
freedom of choice to act as a Spiritual
being would. This results in charity, generosity, harmony and a
brotherhood for all beings regardless of their evolutionary
station. To do this, to act virtuously, we have to be wise.

Disobedience to Law means

1. we know what the Law is,

2. We decide to break or distort or disobey it and
our basis is the isolation of selfishness.

3. we decide to act foolishly, viciously, or in
ignorance of the Law.


MOTIVE - GOOD / EVIL

Whatever we choose, KARMA attaches itself to the MOTIVE
(choice -- wisdom or ignorance) that underlies any action (acts
may be: 1. desires, 2. thoughts, and 3. deeds and words.)

The KARMA of the FORM follows the choice made, and reacts on the
compound consciousness that inheres in the form. The individual
consciousness in every part of the living form is affected.

Karma works in a similar way for humanity, involving those who
are affected by any other individual's choices and actions. Thus
we have family, community, national, racial and
world Karma.

There is a valuable article titled APHORISMS ON KARMA by Mr. Wm.
Q. Judge available in print. It is worthwhile referring to it.

In regard to cycles Mr. Judge wrote two valuable articles:
CYCLES and CYCLES AND CYCLIC LAW which will be found in W. Q.
Judge Articles, Vol. I, pp. 186, and 58.

The value of these considerations is to assure one of the
cohesive nature of Theosophical philosophy as well as the
providing of a little of this will give the audience a sense of
the living value of Theosophy as it relates to their own
determination of their own future. Theosophy never proselytes.
It offers facts and reasoning to be investigated, independently
and deeply, by all.

>From all this, one realizes we are not trying to define either a
"beginning" or an "ending." The process of "becoming" is an
eternal one. There will forever be a teacher/pupil relationship
as evolution eternally proceeds.

The Teacher/pupil relationship is universal. Hence, the value of
getting the doctrines of Theosophy clear in our minds so we can
present them as simply as possible to others who need or ask for
them. One ought always to invite inquirers to do their own
research. Why should anyone rely on that which another offers.
Proof, always, is interior to the student seeker.

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