KARMA
A Study in Karma
by
Annie Besant
Published in 1917
The
Opposing Schools
In the thought of the outer world, quite apart from
the ideas of reincarnation and karma, there has been much opposing opinion.
Robert Owen and his school regarded man as the creation of circumstances,
ignoring heredity, that faint
scientific reflection of karma; they considered that
by changing the environment the man could be changed, most effectively if the
child were taken ere he had formed bad habits; a child taken out of evil
surroundings and placed amid good ones would grow into a good man. The failure
of Robert Owen’s social experiment
showed that his theory did not contain all the truth.
Others, realising the force of heredity, almost ignored environment;
"Nature," said Ludwig Buchner, "is stronger than nurture."
In both these extreme views there is truth.
Inasmuch as the child brings with him the nature built
in his past, but dons the garment of a new mentality and a new emotional
nature, in which his self-created faculties and qualities exist indeed, but as
germs, not as fully developed powers, these germs may be nourished into rapid
growth or atrophied by lack of nourishment, and this is wrought by the
influence of the environment for good or ill.
Moreover, the child puts on also the garment of a new
physical body, with its own physical heredity, designed for the expression of
some of the powers he brings with him, and this can be largely affected by his
environment, and developed healthily or unhealthily. These facts were on the
side of Robert Owen’s theory, and they explain the successes gained by such
philanthropic institutions as Dr. Barnardo’s Homes, wherein germs of good are
cultured and germs of evil are starved out. But the congenital criminal, and
beings of that ilk, none may redeem in a single life, and these, of various
grades, are the nonsuccesses of the benevolent rescuer.
Equally true is it, as the opposite school affirmed,
that inborn character is a force with which every educationalist must reckon;
he cannot create faculties which are not there; he cannot wholly eradicate evil
tendencies which, below the surface, throw out roots, seeking appropriate
nourishment; some nourishment
reaches them from the thought-atmosphere around, from
the evil desire-forms which arise from the evil in ) others, forms of thoughts
and desires which float in the air around, and cannot wholly be shut out – save
by occult means, unknown to the ordinary educationalist.
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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
to More Detailed Info
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
Theosophical Society Presidents
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
Steel Olcott, William Quan Judge and others.
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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
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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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