KARMA
A Study in Karma
by
Annie Besant
Published in 1917
The
Eternal Now
This universal Law of Causation binds together into
one all that happens within a manifestation, for it is universal interrelation.
Interrelation between all that exists – that is karma. It is therefore
coexistent, simultaneous, with the coming into existence of any special
universe. Therefore karma is eternal as the
Universal Self. The interrelation of everything always
is. It never begins; it never ceases to be. "The unreal has no being; the
real never ceases to be."
Nothing exists isolated, alone, out of relation, and
karma is the interrelation of all that exists. It is manifest during the
manifestation of a universe, as regards that universe; it becomes latent in its
dissolution.
In the All everything IS always; all that has been,
all that now is manifest, all that will be, all that can be, all possibilities
as well as all actualities, are ever in being in the All. That which is
outwards, the forth-going, existence, the unfolded, is the manifested universe.
That which IS as really, although inwards, the infolded, is the unmanifested
universe. But the Within,
the Unmanifested, is as real as the Without, the
Manifested. The interrelation between beings, in or out of manifestation, is
the eternal karma.
As Being never ceases, so karma never ceases, but
always is. When part of that which is simultaneous in the All becomes
manifested as a universe, the eternal interrelation becomes successive, and is
seen as cause and effect. In the one Being, the All, everything is linked to
everything else, everything is related
to everything else, and in the phenomenal, the
manifested universe, these links and relations are drawn out into successive
happenings, causally connected in the order of their succession in time, i.e.,
in appearance.
Some students shrink from a metaphysical view such as
this, but unless this idea of eternal Being, within which all beings ever are,
is grasped, the centre cannot be reached. So long as we think from the
circumference, there is always a question behind every answer, endless
beginnings and endings with a "Why?" behind each beginning. If the
student would escape this, he must patiently seek the centre, and let the
concept of All sink into his mind, until it becomes an ever-present part of his
mental equipment, and then the universes on the circumference become
intelligible, and the universal interrelation between all
things, seen from the simultaneity of the centre,
naturally becomes cause and effect in the successions on the circumference.
It has been said that the Eternal (The Hindu name is
Brahman, or more strictly, Nirguna Brahman, the Brahman without attributes) is
an ocean, which throws up universes as waves. The
ocean symbolises being without form, ever the same.
The wave, by virtue of being a part, has form and attributes. The waves rise
and fall; they break into foam, and the spray of the waves is as worlds in a
universe.
Or we may think of a huge waterfall, like Niagara,
where the mass of its torrent is one ere it falls, and then it divides into
innumerable drops, which separately reflect the light; and the drops are as
worlds, and the rainbow they make is the many-coloured life. But the water is
one while the drops are many,
and life is one though beings are many. God manifest
or unmanifest is one and the same, though different, though showing attributes
in manifestation, and attributes in un-manifestation; the LOGOS and His
universe are one, though He is the unity and the universe the diversity, He is
the life and the universe the forms.
Out of manifestation karma is latent, for the beings
of the manifested are but concepts in the unmanifested; in manifestation karma
is active, for all the parts of a world, of a system, of a universe, are
inter-related. Science declares that no movement of a part can take place
without affecting the whole,
and scientifically all are agreed. The inter-relations
are universal, and none can be broken, for the breaking of one would break the
unity of the whole. The inviolability of natural law rests on its universality,
and a breach of law in any part would mean universal chaos.
______________________
KARMA
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Preface
Theosophy and the Masters General Principles
The Earth Chain Body and Astral Body Kama – Desire
Manas Of Reincarnation Reincarnation Continued
Karma Kama Loka
Devachan
Cycles
Arguments Supporting Reincarnation
Differentiation Of Species Missing Links
Psychic Laws, Forces, and Phenomena
Psychic Phenomena and Spiritualism
Quick Explanations with Links to More Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
Society
History of the Theosophical
Society
Theosophical Society Presidents
History of the Theosophical
Society in Wales
The Three Objectives of the
Theosophical Society
Explanation of the Theosophical
Society Emblem
The Theosophical Order of Service
(TOS)
Glossaries of Theosophical Terms
by
Annie Besant
THE BUDDHIC AND
NIRVANIC PLANES
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Annie Besant Visits Cardiff 1924
An Outstanding
Introduction to Theosophy
By a student of
Katherine Tingley
Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
Quotes from the Writings of
Helena Petrovna Blavatsky
The Secret Doctrine , Volume 2, Page 100
It is only by the attractive force of the contrasts
that the two opposites — Spirit and Matter — can be cemented together on
Earth, and, smelted in the fire of self-conscious experience and suffering, find
themselves wedded in Eternity.
The Secret Doctrine , Volume 2, Page 108
It is the motive, and the motive alone, which makes
any exercise of power become black, malignant, or white, beneficent Magic. It is
impossible to employ spiritual forces if there is the slightest tinge of
selfishness remaining in the operator .... The powers and forces of animal
nature can equally be used by the selfish and revengeful, as by the unselfish
and the all-forgiving; the powers and forces of spirit lend themselves only to
the perfectly pure in heart — and this is Divine Magic.
Isis Unveiled, Volume 1, Page 36
The Secret Doctrine , Volume 3, Page 14
Even ignorance is better than
Head-learning with no Soul-wisdom to illuminate and guide it.
The
Voice of the Silence, Page 43
Annotation - The Path, May, 1888
The Secret Doctrine , Proem [Volume 1], Page 35
Isis Unveiled, Volume 1, Page 210
The Secret Doctrine , Volume 1, Page 134
incarnation of his
God; and when the sense of personal responsibility will be so
Isis Unveiled, Volume
2, Page 374
It is the motive,
and the motive alone, which makes any exercise of power become
The Secret Doctrine , Volume 2, Page 498
Isis Unveiled, Volume 1, Page 36
From strength to
strength, from the beauty and perfection of one plane to the
greater beauty and perfection
of another, with accessions of new glory, of fresh
knowledge and power
in each cycle, such is the destiny of every Ego, which thus
becomes its own
saviour in each world and incarnation.
The Key to
Theosophy, Page 105
The Secret Doctrine , Volume 1, Page 69
The mind receives
indelible impressions even from chance acquaintance or persons
Isis Unveiled, Volume 1, Page 311
The Key to Theosophy, Page 228
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Foundation of the Original Theosophical Society 1875
The first
Theosophical Society was founded in New York on
November 17th
1875 by Helena Petrovna Blavatsky,
Colonel Henry
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मूल थियोसोफिकल सोसायटी 1875 फाउंडेशन
पहले थियोसोफिकल सोसायटी को न्यूयॉर्क में स्थापित किया गया था
17 नवंबर Helena Petrovna Blavatsky द्वारा 1875,
कर्नल Henry Steel Olcott,
William Quan Judge और दूसरों.
थियोसोफिकल आंदोलन अब एक विविध रेंज के होते हैं
आगे थियोसोफिकल परंपरा ले जो संगठनों.
कार्डिफ थियोसोफिकल सोसायटी 1908 के बाद से ब्रह्मविद्या को बढ़ावा देने की गई है
_______________________________________
Mūla thiyōsōphikala sōsāyaṭī 1875 phā'uṇḍēśana
Pahalē thiyōsōphikala sōsāyaṭī kō n'yūyŏrka mēṁ sthāpita kiyā gayā thā
17 Navambara Helena Petrovna Blavatsky dvārā 1875,
Kamala Henry Steel Olcott, aura dūsarōṁ.
Thiyōsōphikala āndōlana aba ēka vividha rēn̄ja kē hōtē haiṁ
Āgē thiyōsōphikala paramparā lē jō saṅgaṭhanōṁ.
Kārḍipha
thiyōsōphikala sōsāyaṭī 1908 kē bāda sē
brahmavidyā
kō baṛhāvā dēnē kī ga'ī hai
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