Theos-Talk Archives (May 2003 Message tt00100)

Saturday, May 10, 2003

Dear Friend:

Re: Karma -- What does it imply?

That which HPB taught on Karma in the KEY TO THEOSOPHY at the
beginning of the modern Theosophical Movement covers the basic
ideas and the power of free choice that is ours as "mind
possessors," as free human beings.

Looking at these teachings, I think we can say: There is in each
of us an aspect of the Universal Spirit. Karma is one of its
most profound operational factors. It operates to bring the
Universe into existence, and -- in individual cases, monad by
monad, it is of the utmost sensitivity, always and everywhere --
hence, it takes note of our thoughts, feelings and acts. It is
always educative. It readjusts by the process of putting us
through the "receivers' end" -- and it is not "punitive." It
merely lets us endure fully that which we had earlier imposed on
others. How do we like that ?

"Bad karma" is, I think, a misnomer. It is simply the fact that
sensitive nature around us, takes notice of our motives and acts,
and brings to us, sooner or later, the exact result that those
have induced on some other person or persons. We may think (now)
we have secured a personal advantage, or that we have settled a
score with some one else, by putting them in difficulty. But if
we have done this and know (innately, the "Voice of Conscience"
speaking) that it was a wrong thing to do, we are going to
eventually "suffer" from our own errors, our own cruelty, or our
own generosity. We always KNOW when we are choosing or doing
wrong.

"Land mines" are no exception to such a rule, nor are other
"accidents." Those who have assisted in their construction,
placement and ultimately in the harm they do to others,
impersonally (?) to those, who are (presently) unknown to us,
will at sometime, have to suffer the consequences. If we knew
this, and were sure of this inevitable result, would we do any
wrong? Who wants to hurt themselves?

The view that Theosophy offers is that all action whether it be
thought, feeling, emotion, or actions --- anything involving
CHOICE -- involves Karma. It is the great immutable law of
harmony. It therefore readjusts.

Karma, as HPB describes it (in THE KEY, is helpful for accuracy)
operates to bring on manifestation. Like the phoenix of myth the
"new" springs out of the ashes of the "old." The Great Dhyanis
(the WISE ONES ) as assistants to NATURE, do this impersonally,
using the substance/matter (monads) from previous Manvantaras,
under the LAWS of the UNIVERSE.

Humankind, because of its inevitable presence at the balance
point of nature in its general evolutionary process, is accorded
the "Mind." -- the power to think, (just as children learn from
their parents and elders). It is the power to know the various
Laws they sense surround them, and that govern all that is about
him, and their own progress, by trial and error and later by
reasoning. It is said this process is similar to lighting one
candle from another, until all are lit, yet the first "flame"
remains undiminished.

To do this we evolve a "personality" (made up of monads of still
less experience than we have) and this includes in our emotional
nature likes, dislikes, uncertainties, knowledge, etc., and
these are usually quite unorganized. The MIND is a tool which
enables us to observe and to organize them. It is part of the
"personality" but not under its control. In point of evolution
it is a superior power allied to the "spiritual nature." It is
impersonal, detached, and able to analyze motive, volition,
emotion, and impulse.

Essentially MIND is a portion of the INDIVIDUALITY -- the REAL
EGOIC ENTITY. It is a portion of the IMMORTAL SELF


This "Individuality (or human MONAD)" is said in Theosophy to
include:

1. SPIRIT (or rather, a "Ray" of the ONE UNIVERSAL SPIRIT );

2. BUDDHI, or Wisdom that has been acquired as the experience
of the MONAD through all its evolution up to the present. This
ATMA-BUDDHI, taken together, are called by HPB the MONAD. In
evolution, as they are indissolubly linked. And the

3. MANAS -- the Mind. With all its many powers and functions
[ see PATANJALI's YOGA-SUTRAS for a full description ]

The MIND serves as a link between the Individuality and the
"Personality" through the thread that is called "Sutratma" ( the
"thread-soul." ) It links the HIGHER MANAS with the LOWER MANAS
( or the embodied mind).


In terms of Karma, the personality generates new causes all the
time when it makes choices. The INDIVIDUALITY is always detached
and is in complete harmony with Universal KARMA.

The purpose of living for us, humans, is said to be to develop
(with our "embodied-mind -- Lower Manas) an understanding of the
operation of Law in all of Nature's departments, and especially
in the area of our ability to make free and independent choice.

The MORAL / ETHICAL factor is the important faculty to master and
develop in this stage of our evolution.

The first and primary faculty of the MIND is its independence --
its free-will, and its power to chose. Hence our advancement in
the evolutionary scheme is said to be "probationary." The goal
is called "Perfection."

This is to be carefully understood. In no way are we the "tools"
or subject to the manipulations of a supposed "personal God,"
Angel, Demon, etc... Therefore Theosophy advances the idea that
we are linked DIRECTLY through the INDIVIDUALITY to the ONE
SPIRIT. We carry in ourselves its entire potential.

We educate ourselves and we conclude our term of learning by
initiating ourselves. The wisdom of the Universe is within --- in
our own Spirit. Mind is the channel that leads to That and
self-discipline (of the desire nature) is the tool we use for
this advance.

In regard specifically to the question of our ability or
inability to chose the "right thing," or to choose "between two
evils," implies that we, interiorly, know what is the "RIGHT
THING." Or, we would not have a sense of a "bad" thing, nor a
warning intuition from the "Voice of Conscience" against such a
choice.

Further:

Thinking in generally about this there seem to be two broad
approaches:

1. the view of the immortal Ego [Higher Manas] that
incarnates for the purpose of assisting the "little lives" in
their search for "perfection," and

2. the deep surge of emotion and sensation whenever we are
forced to witness a forceful and obviously unjust violation of
any one's integrity, and particularly of the poor, the weak, the
defenceless and the dear are concerned. It is a torture to even
think of the scenarios that can be offered there.

Where do we "feel?" Do we not feel most deeply when we see others
in pain? And still with greater grief, when we are unable to
alleviate that condition. It is the Incarnated Ego -- the
immortal who has these "feelings." It is in constant contact
with so many aspects of the horrible reality -- evidence
everywhere, of the most heartless brutality and deliberate
carelessness for the weak, the disadvantaged and those incapable
ones, who ought to be sheltered and succored.

If we can mitigate the single present aspect of horror we are
forced to see, and get involved, (and do something impulsively,
or well thought-out, to make a change) then the extent to which
we are idealistic and impersonal in our actions, and sacrifice
our personal future (assume pain and suffering, even death,
perhaps, as a result of our actions or words) to help "them," is
it possible to do somethig noble and ideal. How are we to
practice the brotherhood we profess to respect and venerate ?

But each has to make those decisions for themselves. In some
cases it is possible to preview such cases, and take mentally, in
advance those ideal steps, which we later may carry out
physically.

As I see it, only in the Lower Manas and the Kamic nature that is
ours, is it possible to bend their instinct to self-preservation,
into a tool of assistance we will to wield -- even at peril to
ourselves. We the true Inner Man -- Buddhi-Manas -- are superior
in power to their (our Kamic) instincts. We can employ our
all-powerful WILL, as the mysterious "Kriya-Sakti," to make
changes, to meet emergencies. But Kriya-sakti ought never be
debased by selfishness. It is the power of the Universe in which
we share and are partly responsible for. Violation of that trust
is, as I see it the cause for "bad Karma." That is the karma of
re-adjustment through education -- we receive what we imposed on
another and "feel" the effects thereof ourselves.

And in another way of consideration, why is it our Karma to be a
witness? To be present implies a connection.

Are we not also being tested ? Our interference in the
impersonal law of Karma acting, may well draw to us the
repercussions of that same Karma being diverted from the lesson
it is teaching. It is most difficult to decide what is best to
do. Can we stand idle as a witness, or any true human could, to
iniquity?

Each individual may use or discard such a yard-stick, and assume
such karma consciously, where many do it on impulse and without
any thought at all. Those act out of spontaneous generosity and
universal Love for their fellow men.

After reading a portion of the MAHATMA LETTERS, one may say: what
magnificent sacrifice -- that THEY remain with us and try to help
where Karma allows. Let that be our inspiration and guide.
Truly, we see there a vast an all encompassing love for humanity
as a whole -- as They say it is. ["...to become blended into one
universal feeling, the only true and holy, the only unselfish and
Eternal one--Love, an immense Love for humanity--as a Whole !
For it is Humanity which is the great Orphan...and it is the duty
of every man who is capable of an unselfish impulse, to do
something, however little, for its welfare." -- M L p. 32
(Barker)]

Best wishes,

Dallas

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





-----Original Message-----
From: chris
Sent: Friday, May 09, 2003 8:21 PM
To: study@blavatsky.net
Subject: Purity and Karma How ?

Purity yields strength [? My take on it anyway]

Perhaps the knowledge and wisdom of what is pure leads onto
strength...?

Eye for an eye can imply revenge if the Old Testament is taken
literally. Karma is
the divine justice [in which it seems that the general public has
no true faith]; so could it be implying that there is a return of
good for good, and for evil a return of JUSTICE...?

"So long as an evil deed does not bear fruit, the fool thinks it
is sweet as honey; just as
milk newly drawn, does not curdle at once; but, smoldering like a
fire covered by
ashes, it consumes the fool.--Buddhism. DHAMMAPADA, (Canto of the
Fool) 69, 71


"The one who you think should be hit is none else but you. One
who you think
should be governed is none else but you. One who you think should
be
tortured is none else but you. One who you think should be
enslaved is
none else but you. One who you think should be killed is none
else but
you. A sage is ingenuous and leads his life fearlessly after
comprehending the
parity of the killed and the killer. Therefore, neither does he
cause
violence to others nor does he make others do so.
--Jainism. Acaranga Sutra 5.101-2 "


Actually there is an interesting article some student wrote a
while back
about the whole eye for an eye ting-- and it was a great change
in
perspective. Does anyone out there know to what I am referring?

=) feel free to comment-- I hope my ideas provide new insight; or
at
least get the thoughts a' churnin'!


C