KARMA
A Study in Karma
by
Annie Besant
Published in 1917
Man
and His Surroundings
Man affects his surroundings in innumerable ways,
which may all be classified into three modes of self-expression: he affects
them by Will, by Thought, by Action.
The developed man is able to draw his energies
together and to fuse them into one, ready to go forth from him, and to cause
action. This concentration of his energies into a single force, held in
suspense within him, in leash ready for outrush, is Will; it is an interior
concentration, one mode of the triple Self-expression. In the subhuman
kingdoms, and in the lower divisions of the
human, the pleasure-giving and pain-giving objects
around the living creature draw out its energies, and we call these
multifarious energies brought out by external objects its desires, whether of
attraction or repulsion.
Only when these are all drawn in, united and pointed
towards a single aim, can we term this single energy, ready to go forth, the
Will. This Will is Self-expression, i.e., it is directed by the Self; the Self
determines the line to be taken, basing its determination on previous
experience. In the subhuman and lower human
kingdoms, desires are an important factor in karma,
giving rise to most mixed results; in the higher human, Will is the most potent
karmic cause, and as man transmutes desires into Will, he "rules his
stars".
The mode of Self-expression called Thought belongs to
the aspect of the Self by which he becomes aware of the outer world, the aspect
of Cognition. This obtains knowledge, and the working of the Self on the
knowledge obtained is Thought. This, again, is an important factor in karma,
since it is creative, and as we
know, builds character.
The mode of Self-expression which directly affects the
environment, the energy giving forth from the Self, is Activity, the action of
the Self on the Not-Self.
The power of concentrating all energies into one is
Will; the power of becoming aware of an external world is Cognition; the power
of affecting that outside world is Activity. This action is inevitably followed
by a reaction from the outside world – karma. The inner cause of the reaction
is Will; the nature of
the reaction is due to Cognition; the immediate
provoker of the reaction is Activity. These spin the three threads of the
karmic rope.
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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
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What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis
Anthropogenesis
Root Races
Karma
Ascended Masters After Death States Reincarnation
The Seven Principles of Man Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical Society
History of the Theosophical Society
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History of the Theosophical Society in Wales
The Three Objectives of the Theosophical Society
Explanation of the Theosophical Society Emblem
Glossaries of Theosophical Terms
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
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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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