Theos-Talk Archives (January 2002 Message tt00248)

Tuesday, January 15, 2002


Dear Sheryl:

As I read Theosophy no karma comes to any one which they have not
merited

Nature is infinitely sensitive because it consists of an infinite
number of Monads, each on its own level of progress.

In the case of humans the Monad has become a self-conscious Mind.

But every choice made impresses the Monads around it. They may
leave and then eventually under the law of cyclic affinity and
attraction return to the Mind-Monad who impressed them. At that
time they bring to it the impression that it had made earlier on
them. This may be "good" or "bad."

Everyone of us receives thus, the monads we used in the past and
they help or impede us according to how we had earlier used them.
It becomes our duty, when they return to adjust and straighten
the out if we damaged them.

At the end of LIGHT ON THE PATH you will find a short essay on
Karma which is very helpful.

Mr. Judge published the APHORISMS ON KARMA which give the
general rules under which they work throughout Nature.

Here is a copy

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


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][PARA]W. Q. Judge Path, March, 1893[PARA]
[PARA][PARA]
I hope this helps,

Best wishes,

Dallas.

=============================


-----Original Message-----
From: R--d C----n [
Sent: Monday, January 14, 2002 4:05 PM
To:
Subject: Doctrine of Reincarnation


>Hello E and all,
>
> I do not think we "suffer" from the wrongs committed by some
other
> person in some other life. I believe this question relates to
> Karma,which is a natural law; action followed by reaction. We
are
> responsible for our actions no matter "when" they occur, the
idea is to
> learn from the reactions. We are then able to continue our
evolution.
>
>Sheryl