Theos-Talk Archives (October 2001 Message tt00186)

Friday, October 12, 2001

Re: KARMA Theosophically considered

Sources: KEY TO THEOSOPHY (HPB)
SECRET DOCTRINE
APHORISM ON KARMA -
Judge.

Dear Jerry:

This may sound simplistic: But let me repeat the line of my
reasoning -- I would be grateful to see if it is faulty in your
eyes. (Of course these are my own speculations based on what I
have understood Theosophy teaches.)

KARMA is the universal and impersonal law of compensation. It
pervades Nature.

It is Vibration in many ways and places, as I understand it. It
resolves disturbance by reaction physically, metaphysically, and
on the plane of ethics and morals in human relations -- we would
call it the balance between virtue and vice. As I se it while it
tends to harmonize disturbance, it also encourages cooperation,
generosity, universality and tenderness for others.. If is a
force that ever gently pushes the human Ego onward to perfection
of its Universal qualities, while minimizing and eroding
selfishness. In LIGHT ON THE PATH at the end of the book is a
very fine exposition of Karma and how it works. I found it very
useful.

It is sometimes expressed as: Effect follows cause in exact
measure. It is action and reaction. Nature seeks to maintain
harmony. The balancing return of effects to the chooser who is
causative, is called by us "good" or "bad" Karma.

This is the way its action has been explained.

The LAW of the Universe (Nature's Law) covers everything from
past to present, from small to great. We thus share in each
other. This is one of the bases for Universal Brotherhood. Some
would say this is "God" immanent. It also covers the great
problem of TIME. Since in the course of evolution all beings at
the end of a Manvantara find a restful "sleep" overcoming them.
and after that recuperative period is indeed the whole manifested
Universe re-awakes. And every being resumes from where it left
off. I think everyone knows this, but fails to apply it to the
human consciousness and its ever-growing intelligence.


KARMA:

Expressions used: "As you sow, sow ye shall reap."

"The sessamum was sessamum, the
corn was corn."

"An eye for an eye -- a tooth for
a tooth."

"The pepper plant will not give birth to roses."


KARMA and MANKIND

Mankind is said to be the product of three intertwined
evolutionary systems [ S D I 157 ]

Each Human is composed of Spiritual, psycho-mental and physical
evolutionary streams. These represent the way in which we look
at the manifestations of Purity (and Wisdom) -- Intelligence
(thought and feeling or desire) and Form (physical matter).
Constantly, there is an innate urge for the physical and material
to transform itself into the psycho-spiritual (into desire made
pure).


KARMA and the MONAD

In The SECRET DOCTRINE H.P.Blavatsky gives us the doctrine of the
immortal and eternal MONAD (Universal), and, the individual and
personal Monads (Individualized, and embodied in material,
physical substance).

They are of the same identical essence, she states, but,
represent different stages of their individual evolution. In
Mankind the stage is that of the "free-willed" development of the
Monads who have reached that stage. The body is endowed with a
unitary consciousness that is moved by desire and passions, but
is also self-regulated to the extent that it desires to "do the
right." It constantly seeks to transform the self-centered
attitude, which is moved by the Lower Mind (Kama-Manas) desire
and passions, but is also self-regulated to the extent that the
Higher Mind (Buddhi-Manas)controls these.

They employ the services of the "Monads of lesser experience" to
build their personal forms ( physical body, astral body,
prana-life--energy, and kama--passions and desires)

The individualized MONAD ( Atma-Buddhi, or SPIRIT and WISDOM)
represent the Mahatmic element of the Monad.


KARMA and the MIND

To contact the "personality," they (the Spiritual Elements
conjoined or ATMA-BUDDHI-MANAS) need the link of MIND (Manas).

MAHAT is the Universal aspect of this principle. Manas is the
humanized and individualized aspect of this. It provides each
human with the concept "I-am-I." It is the "Divine spark" that
is resident in each person, as well as in every lest atom of
Nature. Some would say it is "God" omnipresent.

The "mind" (and its many functions) gives us, who are Minds
embodied in matter and forced to use a Brain, a link to the
records of the wisdom of the Universe -- and this is a common
base (call it a Data-base) for the records of experience resident
in the Akasa -- the imperishable and unalterable record of the
Past. (Some would call this "God's" omniscience.)

Theosophical doctrines state that mankind is the transition stage
between the isolation of the self-centered Personality (a concept
that lives for a single life-time), and, the universality of many
INDIVIDUALS who because of their attachment in SPIRIT form a vast
Brotherhood, of whom the "asters of Wisdom" (the Mahatmas) are a
part.

The Doctrines further state that in each human resides an
Individuality (ATMA-BUDDHI-MANAS) which has already reached the
stage of conscious-immortality. Its function is advisory. It
can inspire from to time, and when ASKED by the Intelligent
Personality for advice,
it can respond in terms of "Conscience," and "Intuition."

That aspect of the Personality which is transforming itself is
given the designation Kama-Manas. This is because it is the
inquiring, curious, seeking desire quality employs the Mind to
seek for universal facts and laws which will assist it to
understand how it can make itself into an IMMORTAL with a FULL
CONSCIOUSNESS OF WISDOM.

In short it is the Higher Aspect of Kama-Manas which aspires to
immortality and wisdom to use to do this transformation. This is
what Theosophy and The SECRET DOCTRINE provides hints to assist.
Internally, we find that nightly when the brain-mind is
unconscious and asleep there is a confabulation between it and
the BUDDHI-MANAS that serves it as a Tutor. This will be fund
described in H.P.Blavatsky's TRANSACTIONS OF THE BLAVATSKY LODGE
pp 66 - 76.

I give below a copy of THE APHORISMS ON KARMA

I hope this may prove of some help.

Best wishes,

Dallas
----------------------------------------


Original Message-----
From: Jerry S
Sent: Friday, October 12, 2001 8:27 AM
To:
Cc:
Subject: How to Act Without Producing Karma


I have been saying for some time, that karma is a much more
complicated
subject than most Theosophists think. The discussion below seems
to bear
this out.

When we do bad deeds, we produce bad karma that bind us, and
Blavatsky calls
this "iron chains." When we do good deeds, we produce good karma
that binds
us, and Blavatsky calls this "golden chains." She points out that
both are
equally binding. She says, that we should bear in mind that, in
becoming
Karmaless, both good as well as bad karma have to be got rid of.

-----------------------------
[DTB As I understand it, this transforms the Ego-Adept into a
servant of Universal Karma, and makes of him an impersonal force
for "universal GOOD." He becomes a servant of the LAW.]

-----------------------------

When we go good deeds with the intention or motive of bettering
ourself,
having a better life next time, gaining good karma, etc., then we
are,
indeed, being selfish. However, we have to be altruistic in order
to gain
merit because such merit is an essential requirement on the Path.

The only way to resolve these points (that I know of) is to
suggest that the
self (or our sense of a personal separate selfhood) is to blame.

As long as we believe we are a "self" helping "others" then we
keep producing karma .
When we can act without such a sense of self (and this
non-dualistic mode is how an Adept acts) then we do so without
producing personal karma. "Personal karma" is a natural fallout
from the belief in a personal self.

Jerry S.

============ CUT ====================


APHORISMS ON KARMA


(1) There is no Karma unless there is a being to make it or feel
its effects.[PARA](2) Karma is the adjustment of effects flowing
from causes, during which the being upon whom and through whom
that adjustment is effected experiences pain or
pleasure.[PARA](3) Karma is an undeviating and unerring tendency
in the Universe to restore equilibrium, and it operates
incessantly.[PARA](4) The apparent stoppage of this restoration
to equilibrium is due to the necessary adjustment of disturbance
at some other spot, place, or focus which is visible only to the
Yogi, to the Sage, or the perfect Seer: there is therefore no
stoppage, but only a hiding from view.[PARA](5) Karma operates on
all things and beings from the minutest conceivable atom to
Brahma. Proceeding in the three worlds men, gods, and the
elemental beings, no spot in the manifested universe is exempt
from its sway.[PARA](6) Karma is not subject to time, and
therefore he who knows what is the ultimate division of time in
this Universe knows Karma.[PARA](7) For all other men Karma is in
its essential nature unknown and unknowable.[PARA](8) But its
action may be known by calculation from cause to effect; and this
calculation is possible because the effect is wrapped up in and
is not succedent to the cause.[PARA](9) The Karma of this earth
is the combination of the acts and thoughts of all beings of
every grade which were concerned in the preceding Manvantara or
evolutionary stream from which ours flows.[PARA](10) And as those
beings include Lords of Power and Holy Men, as well as weak and
wicked ones, the period of the earth's duration is greater than
that of any entity or race upon it.[PARA](11) Because the Karma
of this earth and its races began in a past too far back for
human minds to reach, an inquiry into its beginning is useless
and profitless.[PARA](12) Karmic causes already set in motion
must be allowed to sweep on until exhausted, but this permits no
man to refuse to help his fellows and every sentient
being.[PARA](13) The effects may be counteracted or mitigated by
the thoughts and acts of oneself or of another, and then the
resulting effects represent the combination and interaction of
the whole number of causes involved in producing the
effects.[PARA](14) In the life of worlds, races, nations, and
individuals, Karma cannot act unless there is an appropriate
instrument provided for its action.[PARA](15) And until such
appropriate instrument is found, that Karma related to it remains
unexpended.[PARA](16) While a man is experiencing Karma in the
instrument provided, his other unexpended Karma is not exhausted
through other beings or means, but is held reserved for future
operation; and lapse of time during which no operation of that
Karma is felt causes no deterioration in its force or change in
its nature.[PARA](17) The appropriateness of an instrument for
the operation of Karma consists in the exact connection and
relation of the Karma with the body, mind, intellectual and
psychical nature acquired for use by the Ego in any
life.[PARA](18) Every instrument used by any Ego in any life is
appropriate to the Karma operating through it.[PARA](19) Changes
may occur in the instrument during one life so as to make it
appropriate for a new class of Karma, and this may take place in
two ways: (a) through intensity of thought and the power of a
vow, and (b) through natural alterations due to complete
exhaustion of old causes.[PARA](20) As body and mind and soul
have each a power of independent action, any one of these may
exhaust, independently of the others, some Karmic causes more
remote from or nearer to the time of their inception than those
operating through other channels.[PARA](21) Karma is both
merciful and just. Mercy and Justice are only opposite poles of a
single whole; and Mercy without Justice is not possible in the
operations of Karma. That which man calls Mercy and Justice is
defective, errant, and impure.[PARA](22) Karma may be of three
sorts: (a) presently operative in this life through the
appropriate instruments; (b) that which is being made or stored
up to be exhausted in the future; Karma held over from past life
or lives and not operating yet because inhibited by
inappropriateness of the instrument in use by the Ego, or by the
force of Karma now operating.[PARA](23) Three fields of operation
are used in each being by Karma: (a) the body and the
circumstances; (b) the mind and intellect; the psychic and astral
planes.[PARA](24) Held-over Karma or present Karma may each, or
both at once, operate in all of the three fields of Karmic
operation at once, or in either of those fields a different class
of Karma from that using the others may operate at the same
time.[PARA](25) Birth into any sort of body and to obtain the
fruits of any sort of Karma is due to the preponderance of the
line of Karmic tendency.[PARA](26) The sway of Karmic tendency
will influence the incarnation of an Ego, or any family of Egos,
for three lives at least, when measures of repression,
elimination, or counteraction are not adopted.[PARA](27) Measures
taken by an Ego to repress tendency, eliminate defects, and to
counteract by setting up different causes, will alter the sway of
Karmic tendency and shorten its influence in accordance with the
strength or weakness of the efforts expended in carrying out the
measures adopted.[PARA](28) No man but a sage or true seer can
judge another's Karma. Hence while each receives his deserts,
appearances may deceive, and birth into Poverty or heavy trial
may not be punishment for bad Karma, for Egos continually
incarnate into poor surroundings where they experience
difficulties and trials which are for the discipline of the Ego
and result in strength, fortitude, and sympathy.[PARA](29)
Race-Karma influences each unit in the race through the law of
Distribution. National Karma operates on the members of the
nation by the same law more concentrated. Family Karma governs
only with a nation where families have been kept pure and
distinct; for in any nation where there is a mixture of family -
as obtains in each Kaliyuga period - family Karma is in general
distributed over a nation. But even at such periods some families
remain coherent for long periods, and then the members feel the
sway of family Karma. The word "family" may include several
smaller families.[PARA](30) Karma operates to produce cataclysms
of nature by concatenation through the mental and astral planes
of being. A cataclysm may be traced to an immediate physical
cause such as internal fire and atmospheric disturbance, but
these have been brought on by the disturbance created through the
dynamic power of human thought.[PARA](31) Egos who have no Karmic
connection with a portion of the globe where a cataclysm is
coming on are kept without the latter's operation in two ways:
(a) by repulsion acting on their inner nature, and (b) by being
called and warned by those who watch the progress of the
world.[PARA]Path, March, 1893[PARA]