Theos-Talk Archives (February 2005 Message tt00520)

Feb 19 2005

 

Glad to help Roberto – ask any time

 

Your friend across the miles…..

 

Have a look at this also:

 


 


AM I MY BROTHER'S KEEPER?


-Genesis IV, 9


Many students, in their search for light, find divers problems presented to
them for solution; questions so puzzling from the contradictory aspects
which they present, that the true course is difficult of attainment for
those who seek Right Living.

One of these questions, Is it our duty to interfere if we see a wrong being
done? arises.

The question of duty is one that can be decided fully only by each
individual himself. No code of laws or table of rules unchanging and
inflexible will be given, under which all must act, or find duty.

We are so ignorant or so newly acquainted with a portion of the Divine Will
that generally we are poorly fitted to declare decisively what is wrong, or
evil.

Each man is the law unto himself - the law as to right and wrong, good and
evil. No other individual may violate the law of that man, any more than any
other law, without producing the inevitable result, the penalty of an
infracted law.

I dare not declare that any one thing or course is evil in another. For me
it may be evil. I am not wise enough to know what it is for another. Only
the Supreme knows, for He only can read the heart, the mind, the soul of
each. "Thou shalt not judge," saith the sacred writing.

My duty is clear in many places, but in the performing of it I may neither
act as a judge or hold animosity, anger, or disgust. 

Were a man to abuse an animal, surely I must interfere to prevent suffering
to the helpless, dumb and weak, for so we are adjoined. This done, my duty
lies in helping my brother, for he knew not what he did.

My aim is to find Wisdom, and my duty, to do away with ignorance wherever it
is encountered. His act was caused by ignorance. Were a man to abuse wife or
child through unwise use of wine or drug truly it is my duty to prevent
suffering or sorrow for either wife or child, and also to prevent greater
misery - perhaps murder. They are human beings, my fellows. 

This done, my duty lies toward the man, not in condemnation, but seeking the
cause that makes him unwise, strive to alleviate - if not free him from it.
He also is my brother.

If men steal, lie, cheat, betray the innocent or are betrayed by the knowing
, my duty lies in preventing for others, if I may, sorrow and anguish, pain
and want, misery, suicide or bloodshed, which may be, for others the result
of these acts.

My duty lies in preventing effects such as these from love for and a desire
to help all men, not because men's actions seem to me wrong or their courses
evil. I know not the causes of their actions, nor all the reasons why they
are permitted. 

How then may I say this or that man is evil, this or that thing is wrong?
The effects may to me seem evil, inasmuch as such appears to be the result
for others. Here my duty is to prevent evil to other mortals in the way that
seems most wise.

Finally this is better that one do
His own task as he may even though he fail,
Than take tasks not his own, though they seem good.
-Song Celestial (Bhagavat-Gita)  

He who seeks "the small old path" has many duties to perform. His duty to
mankind, his family - nature - himself and his creator, but duty here means
something very different from that which is conveyed by the time and
lip-worn word, Duty. Our comprehension of the term is generally based upon
society's or man's selfish interpretation. 

It is quite generally thought that duty means the performance of a series of
acts which others think I ought to perform, whereas, it more truly means the
performance of actions by me which I know are good for others, or the wisest
at the moment.

It would be quite dangerous for me to take upon myself the duty of another,
either because he told me it was good, or that it was duty. It would be
dangerous for him and me if I assumed that which he felt it was good to do,
for that is his duty, and cannot be mine. 

That which is given him to do I cannot do for him. That which is given me to
do no living thing can do for me. If I attempt to do another's duty then I
assume that which belongs not to me, was not given me. I am a thief, taking
that which does not belong to me. My brother consenting thereto becomes an
idler, fails to comprehend the lesson, shifts the responsibility, and
between us we accomplish nothing.

We are instructed to do good. That is duty. In doing good all that we do is
covered, that for which we are here is being accomplished and that is -
duty. We are enjoined to do good where it is safe. Not safe for ourselves,
but safe for the objects toward which our duty points. Often we behold
beings suffering great wrong. 

Our emotions prompt us to rush forward and in some way prevent the
continuance of it. Still the wise man knows it is not safe. Were he to do so
his efforts would only arouse the antagonism and passions of superior
numbers, whose unrestrained and ungoverned wills would culminate in the
perpetration of greater wrongs upon the one who already suffers. It is safe
to do good, or my duty, after I find how to do it in the way that will not
create evil, harm others or beget greater evils.

For him who seeks the upward way there is no duty - for nothing is a duty.
He has learned that the word conveys an erroneous meaning when applied to
the doings of the Seeker. It implies the performance of that which savors of
a task, or a certain required or demanded act necessary before progress is
made or other deeds be performed. Of duty, there is none such as this.

He learns to do good and that which appears the wisest at the time,
forgetting self so fully that he only knows his doing good to others -
forgetting self so far that he forgets to think whether he is doing his duty
or not - entering Nirvana to this extent that he does not remember that he
is doing his duty. That for him is duty.

"Resist not evil," saith one of the Wise. He who said this knew full well
his duty, and desired to convey to us knowledge. That he did not mean men to
sit idly by while ignorance let slip the dogs of pain, anguish, suffering,
want and murder, is surely true. That he did not mean men to kneel in
puerile simulation of holiness by the roadside, while their fellow men
suffer torture, wrong or abuse, is still more true. That he did not intend a
man to sit silently a looker-on while that which is called evil worked its
will upon others when by the lifting of a finger, perhaps, its intentions
might be thwarted and annulled - is truth itself. These all would be neglect
of a portion of the whole duty of man. He who taught that men should "resist
not evil" desired them only to forget themselves. 

Men think that all things which are disagreeable to them, are evil. By
resistance he meant complaint, anger and objection to or against the
inevitable, disagreeable or sorrowful things of life, that come to self, and
he did not mean man to go forth in the guise of a martyr, hugging these same
penalties to his bosom while he proclaims himself thereby the possessor of
the magic pass word (which he will never own and which is never uttered in
that way): I have Suffered.

If men revile, persecute or wrong one, why resist? Perhaps it is evil, but
so long as it affects one's-self only, it is no great matter. If want,
sorrow or pain come to one why resist or cry out? In the resistance or war
against them we create greater evils. Coming to one's-self, they should have
little weight, while at the same time they carry invaluable lessons in their
hands. 

Rightly studied they cause one to forget himself in the desire to assist
others when similarly placed, and the Lotus of duty - or love for man - to
bloom out of the Nile mire of life. Resist not evil, for it is inseparable
from life. It is our duty to live, and accept uncomplainingly, all of life.
Resist not evil, but rather learn of it all the good which in reality it
only veils. 

Seek in it, as well as in the gleaming good, for the Mystery, and there will
come forth from both the self-same form upon whose forehead is written
"Duty," which being interpreted, meaneth efforts for the good of all other
men, and over whose heart is written: "I am my brother's keeper."

_____  

 

 

Best wishes, 

 

 

 

Dallas

 

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

 

-----Original Message-----
From: Roberto de Paula [mailto:kabirdapersia@yahoo.com.br] 
Sent: Friday, February 18, 2005 6:54 AM
To: theosophia@yahoogroups.com
Subject: Re: [theosophia] Collective Karma, an Esoteric Perspective

 

Dallas,

 

Thank you again for your invaluable insight.

I was just reading the booklet "Karma" by W.Q.Judge when I opened your
message. Very helpful, indeed!

Roberto

from Brazil



"W.Dallas TenBroeck" <dalval14@earthlink.net> wrote:



Feb 7 2005

Dear Friends:


Re: Collective Karma, an Esoteric Perspective


What can we learn from the SECRET DOCTRINE THEOSOPHY ?

I think we have to learn and occupy ourselves with our present condition and
its derivation. Our future depends on that. What directions shall we look
for?
 
The more I think of it, the more I believe two main points are emphasized:
 
1 Each human being enshrines in their present incarnation an
IMMORTAL Spiritual Being. This present life of ours is like a "day at
School." [Can we hold this idea and meditate on it?]
 
Questions: What is the nature of our lessons?  
What should we be learning?
What is the benefit from such study and learning?
 
2 The spiritual aspect of living is completely involved in RIGHT
MOTIVE, (the Buddha called it the "Path of Righteousness"). Hence the moral
decisions we make all the time before we act, or think, or speak ought to be
most carefully considered and if necessary, controlled. 
 
Questions:      

Is Karma a fact? 

Is the World and our Universe run under
rigid, impersonal laws, that work the same for all ? 

Do we always get back what we desire for others? In other words:
Do we find ourselves placed in the identical positions later, that we may
have wished for, or enforced on others?

Are our desires, thoughts and actions always directed at these
immortal companions and relatives of ours (and to ourselves, of course)?  

Do we wish them well or ill?  

Is there anything that we do which can be "hidden?" If so, from
who, and for how long ? 

                        
I have always been puzzled by these questions.

Let me offer this as my own point of view:

Since we are IMMORTALS, (my assumption, and I can grasp that) at the end of
my life, it is logical (to me), that any karmic "unfinished business" will
be held over to a future life, I believe a figure of 3 lives is mentioned
in the "Aphorisms on Karma." (below) 

[(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.

(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.

(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.]


As far as I can see we all have a tendency to think that when we die the
slate is wiped clean. If this were true, then the moral strictures we all
know of are voided. I would say that is impossible. They sink or rise on
the same basis. Destroy one and the other vanishes.

The "Lower Mind" seeks all kinds of ways to cast doubts at the ETERNAL
PHILOSOPHY and its VERITIES. Only the HIGHER MIND can vanquish it.

The "Lower Mind" limits itself to this incarnation and so, it has a limited
horizon. Also It loves to do mischief, selfish actions, even evil, and then
hide. And, hypocritically, it invents indefensible arguments as shields
against exposure. Those have to be systematically knocked down. We have to
do that work for ourselves. 

Honesty is the ONLY policy. 

Dallas

Read this interesting list:

"Fearlessness, sincerity, assiduity in devotion, generosity, self-restraint,
piety, and alms-givings, study, mortification, and rectitude; harmlessness,
veracity, and freedom from anger, resignation, equanimity, and not speaking
of the faults of others, universal compassion, modesty, and mildness;
patience, power, fortitude, and purity, discretion, dignity,
unrevengefulness, and freedom from conceit¯ these are the marks of him whose
virtues are of a godlike character, O son of Bharata. 

Those, O son of Pritha, who are born with demoniacal dispositions are marked
by hypocrisy, pride, anger, presumption, harshness of speech, and ignorance.
The destiny of those whose attributes are godlike is final liberation, while
those of demoniacal dispositions, born to the Asuras' lot, [suffer]
continued bondage to mortal birth; grieve not, O son of Pandu, for thou art
born with the divine destiny." BHAGAVAD GITA, Chapter 15, p. 110

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

APHORISMS ON KARMA


(1) There is no Karma unless there is a being to make it or feel its
effects.

(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.

(3) Karma is an undeviating and unerring tendency in the Universe to restore
equilibrium, and it operates incessantly.

(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.

(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.

(6) Karma is not subject to time, and therefore he who knows what is the
ultimate division of time in this Universe knows Karma.

(7) For all other men Karma is in its essential nature unknown and
unknowable.

(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.

(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.

(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.

(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.

(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.

(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.

(14) In the life of worlds, races, nations, and individuals, Karma cannot
act unless there is an appropriate instrument provided for its action.

(15) And until such appropriate instrument is found, that Karma related to
it remains unexpended.

(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.

(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.

(18) Every instrument used by any Ego in any life is appropriate to the
Karma operating through it.

(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.

(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.

(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.

(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.

(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.

(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.

(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.

(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.

(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.

(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.

(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.

(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.

(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.

Path, March, 1893 W Q Judge
=====================

Best wishes, 

Dallas







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