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HOME :: ENCYCLOPEDIA :: K |
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Karma - An Introduction |
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is a doctrine common to Brahmanism, Buddhism and
Theosophy though theosophists have not adopted it wholly
as it is taught in the two religions mentioned. The word
karma itself means " action," but it may be useful to
remember that generally the doctrine teaches that
everything done is done for eternity, that, in short, "
thou shalt reap as thou didst sow." Action is not
homogeneous but on the contrary, contains three elements,
the thought which conceives it, the will which finds the
means of accomplishment, and the union of thought and will
which brings the action to pass. It is plain, therefore,
that thought is very potent for good or evil, for as the
thought is, so will the action be. The miser, thinking of
avarice, is avaricious, the libertine, thinking of vice,
is vicious, and on the contrary, those of virtuous
thoughts show virtue in their actions. Arising naturally
from such teaching is the attention devoted to
thought-power. Taking the analogy of the physical body
which may be developed by regimen and training, based on
natural scientific laws, theosophists teach that character
may, in exactly the same way, be scientifically built up.
Physical weakness can be eradicated and an opposite state
of affairs brought about by special exercise of the weak
part, and by a similar method, weakness of character may
be converted into strength Every vice is considered to
evidence the lack of a corresponding virtue, avarice for
instance showing the absence of generosity. Instead,
however, of allowing matters to rest at this, under the
plea—arising from ignorance—that the man was naturally
avaricious, theosophists, on the lines of scientific
knowledge, teach that constant thought directed to
generosity will in time change the man's nature in this
respect. This result cannot, of course, be brought about
in a day, and the length of time necessary depends on at
least two factors, the strength of thought and the
strergth of the vice, for the latter may be the sum of the
indulgence of many ages and hence correspondingly
difficult to eradicate The doctrine of karma must,
however, be considered not in its relation to one life
only, but in the light of the theo-sophic teaching of
re-incarnation (q.v.). Re-incarnation is carried on under
the law of karma as well as of evolution. The new-born man
bears within him the seeds of what he formerly was. His
character is the same as it was. It is as he made it in
past existences and accordingly as he made it, so does it
continue unless he himself change it as he had the power
to do. Each succeeding existence finds that character more
definite in one direction or another and if it be evil,
the effort to change it becomes increasingly difficult,
indeed a complete change may not be possible until many
existences of effort have passed. In such cases as these,
the promptings of evil may be too strong to be resisted,
yet the man who has an intelligent knowledge of the
workings of Karma, though he must eventually yield, does
so only after the most desperate struggle of which his
nature is capable, and thus, instead of yielding weakly
and increasing the power of the evil, he has helped to
destroy its potency. Only in the most rare cases can he
free himself with one effort. (See also Theosophy and
Evolution.) Home | Alternative
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