Theos-Talk Archives (October 2001 Message tt00154)

Wednesday, October 10, 2001



Dear Mic:

The question of exchange and comment looked on from the
theosophical point of view (as I see it) is not to impose any
kind of personal punch into anything.

It is better, I think, to express principles and give the other
fellow the freedom to think and reason things out for
him/herself. We might be wrong in some way, and then the other
can help us out, without any resentment. No one has to impose
on others. Yet one can say the "truth" in many ways.

We are all students. And together we seek to understand the
rules and laws of Nature better.

We have to adopt a fairly humble posture, in my esteem (not like
an hypocritical Uriah Heep), but because we have so much more to
learn.

The Universe lies before all of us to study, to dip into, to seek
to adjust to and all the while we learn more about it and others.
Nature (the Universe) got here a long time ago, and has arranged
by experience every thread of relationship that supports life in
any form anywhere, and gives us a basis from which we can live
and learn in this type of matter.

We might also be on the plane of astral matter -- and then would
have to deal with live electro-magnetic forces, or deal with
visions and fancies from the plane of Kama-desire and passion.
Everything has been arranged for us and yet we are only beginning
to scratch the surface of what we can learn. So be generous to
others, also.

The other thing that is so valuable is to consider Reincarnation.
For those of us who are sure that our work and study provides a
continued thread, and that this returns to us as a useful "tool,"
or "inclination" every time we reincarnate, and, Karma also has
its place as a universal cement that unites the results to every
cause that any one generates.

Let me put in her a valuable article which seems to assist in
grasping the comprehensive nature of our work and being. I am
putting it just below.

Best wishes,

Dallas


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THE APPLICATION OF THEOSOPHICAL THEORIES

The mistake is being made by a great many persons, among them
being Theosophists, of applying several of the doctrines current
in Theosophical literature, to only one or two phases of a
question or to only one thing at a time, limiting rules which
have universal application to a few cases, when in fact all those
doctrines which have been current in the East for so long a time
should be universally applied.
For instance, take the law of Karma. Some people say, "yes, we
believe in that," but they only apply it to human beings. They
consider it only in its relation to their own acts or to the acts
of all men. Sometimes they fail to see that it has its effect not
only on themselves and their fellows, but as well on the greatest
of Mahatmas. Those great Beings are not exempt from it; in fact
they are, so to say, more bound by it than we are.
Although they are said to be above Karma, this is only to be
taken to mean that, having escaped from the wheel of Samsara
(which means the wheel of life and death, or rebirths), and in
that sense are above Karma, at the same time we will find them
often unable to act in a given case. Why? If they have
transcended Karma, how can it be possible that in any instance
they may not break the law, or perform certain acts which to us
seem to be proper at just that juncture? Why can they not, say in
the case of a chela who has worked for them and for the cause,
for years with the most exalted unselfishness, interfere and save
him from suddenly falling or being overwhelmed by horrible
misfortune; or interfere to help or direct a movement? It is
because they have become part of the great law of Karma itself.
It would be impossible for them to lift a finger.
Again, we know that at a certain period of progress, far above
this sublunary world, the adept reaches a point when he may, if
he so chooses, formulate a wish that he might be one of the
Devas, one of that bright host of beings of whose pleasure, glory
and power we can have no idea. The mere formulation of the wish
is enough.
At that moment he becomes one of the Devas. He then for a period
of time which in its extent is incalculable, enjoys that
condition--then what? Then he has to begin again low down in the
scale, in a mode and for a purpose which it would be useless to
detail here, because it could not be understood, and also because
I am not able to put it in any language with which I am
conversant. In this, then, is not this particular adept who thus
fell, subject to the law of Karma?
There is in the Hindoo books a pretty story which illustrates
this. A certain man heard that every day a most beautiful woman
rose up out of the sea, and combed her hair. He resolved that he
would go to see her. He went, and she rose up as usual. He sprang
into the sea behind her, and with her went down to her abode.
There he lived with her for a vast length of time. One day she
said she had to go away and stated that he must not touch a
picture which was on the wall, and then departed. In a few days,
fired by curiosity, he went to look at the picture; saw that it
was an enameled one of a most ravishingly beautiful person, and
he put out his hand to touch it. At that moment the foot of the
figure suddenly enlarged, flew out from the frame, and sent him
back to the scenes of earth, where he met with only sorrow and
trouble.
The law of Karma must be applied to everything. Nothing is exempt
from it. It rules the vital molecule from plant up to Brahma
himself. Apply it then to the vegetable, animal and human kingdom
alike.
Another law is that of Reincarnation. This is not to be confined
only to the souls and bodies of men. Why not use it for every
branch of nature to which it may be applicable? Not only are we,
men and women, reincarnated; but also every molecule of which our
bodies are composed. In what way, then, can we connect this rule
with all of our thoughts?
Does it apply there? It seems to me that it does, and with as
much force as anywhere. Each thought is of definite length. It
does not last for over what we may call an instant, but the time
of its duration is in fact much shorter. It springs into life and
then it dies; but it is at once reborn in the form of another
thought. And thus the process goes on from moment to moment, from
hour to hour, from day to day.
And each one of these reincarnated thoughts lives its life, some
good, some bad, some so terrible in their nature that if we could
see them we would shrink back in affright.
Further than that, a number of these thoughts form themselves
into a certain idea, and it dies to be reincarnated in its time.
Thus on rolls this vast flood. Will it overwhelm us? It may; it
often does.
Let us then make our thoughts pure. Our thoughts are the matrix,
the mine, the fountain, the source of all that we are and of all
that we may be.
WILLIAM Q. JUDGE
The Occult Word, May, 1886

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-----Original Message-----
From: Mic F-----r
Sent: Tuesday, October 09, 2001 11:58 PM
To:
Subject: Re: Karma, and other Paradoxes

Yep. I have found that at times it is better not to
be nice and, in fact, be very rude. The classic
example is when someone offers you something at first
it may seem apprpriate to refuse the offer. However,
when refusing we are actually offending the person
who made the iinitial offer.
CUT