Erle Frayne D. Argonza / Ra
“Kung ano ang puno, siya ang bunga,” is a popular yet ancient idiom among Filipinos. In English, it roughly translates as “whatsoever is the tree, so shall be the fruit.” It is the law of cause of effect, which even physicists recognize in their theorizations of physical reality.
“What you sow shall you reap,” is a parallel aphorism from the ancient Hebraic texts. Plant the seeds of goodness, and you will be rewarded with good results thereafter. Plant the seeds of ill will and evil, and you will reap the punitive results thereafter.
The universal law of karma, as it is understood in the East. Like reincarnation, Theos Sophia expounded voluminously about the subject. In HPBlavatsky’s peregrinations on the subject, she contended that it takes 3,000 years after death before a person can be reincarnated.
There are exceptions to the general trend, as the evolved souls are returned to the physical plane again and again that it hardly takes them to rest before they are sent back. But to the broad folks, who have so much of negative karmas to pay for, and a modicum of good karmas to reap too, it takes a long time before rebirth.
To be able to escape from the recurring rebirths and deaths, one should intensify absorption and practices in the Path and eventually attain nirvana or Self-realization. Moksha (liberation) and salvation also refer to the same end-of-the-reincarnation road history.
A quotation about the subject is cited below, taken from the book The Key to Theosophy by H.P.Blavatsky.
WHAT IS KARMA?
ENQUIRER. But what is Karma?
THEOSOPHIST. As I have said, we consider it as the Ultimate Law of the Universe, the source, origin and fount of all other laws which exist throughout Nature. Karma is the unerring law which adjusts effect to cause, on the physical, mental and spiritual planes of being. As no cause remains without its due effect from greatest to least, from a cosmic disturbance down to the movement of your hand, and as like produces like, Karma is that unseen and unknown law which adjusts wisely, intelligently and equitably each effect to its cause, tracing the latter back to its producer. Though itself unknowable, its action is perceivable.
ENQUIRER. Then it is the “Absolute,” the “Unknowable” again, and is not of much value as an explanation of the problems of life?
THEOSOPHIST. On the contrary. For, though we do not know what Karma is per se, and in its essence, we do know how it works, and we can define and describe its mode of action with accuracy. We only do not know its ultimate Cause, just as modern philosophy universally admits that the ultimate Cause of anything is “unknowable.”
ENQUIRER. And what has Theosophy to say in regard to the solution of the more practical needs of humanity? What is the explanation which it offers in reference to the awful suffering and dire necessity prevalent among the so-called “lower classes.”
THEOSOPHIST. To be pointed, according to our teaching all these great social evils, the distinction of classes in Society, and of the sexes in the affairs of life, the unequal distribution of capital and of labour — all are due to what we tersely but truly denominate KARMA.
ENQUIRER. But, surely, all these evils which seem to fall upon the masses somewhat indiscriminately are not actual merited and INDIVIDUAL Karma?
THEOSOPHIST. No, they cannot be so strictly defined in their effects as to show that each individual environment, and the particular conditions of life in which each person finds himself, are nothing more than the retributive Karma which the individual generated in a previous life. We must not lose sight of the fact that every atom is subject to the general law governing the whole body to which it belongs, and here we come upon the wider track of the Karmic law. Do you not perceive that the aggregate of individual Karma becomes that of the nation to which those individuals belong, and further, that the sum total of National Karma is that of the World? The evils that you speak of are not peculiar to the individual or even to the Nation, they are more or less universal; and it is upon this broad line of Human interdependence that the law of Karma finds its legitimate and equable issue.
ENQUIRER. Do I, then, understand that the law of Karma is not necessarily an individual law?
THEOSOPHIST. That is just what I mean. It is impossible that Karma could readjust the balance of power in the world’s life and progress, unless it had a broad and general line of action. It is held as a truth among Theosophists that the interdependence of Humanity is the cause of what is called Distributive Karma, and it is this law which affords the solution to the great question of collective suffering and its relief. It is an occult law, moreover, that no man can rise superior to his individual failings, without lifting, be it ever so little, the whole body of which he is an integral part. In the same way, no one can sin, nor suffer the effects of sin, alone. In reality, there is no such thing as “Separateness”; and the nearest approach to that selfish state, which the laws of life permit, is in the intent or motive.
ENQUIRER. And are there no means by which the distributive or national Karma might be concentred or collected, so to speak, and brought to its natural and legitimate fulfilment without all this protracted suffering?
THEOSOPHIST. As a general rule, and within certain limits which define the age to which we belong, the law of Karma cannot be hastened or retarded in its fulfilment. But of this I am certain, the point of possibility in either of these directions has never yet been touched. Listen to the following recital of one phase of national suffering, and then ask yourself whether, admitting the working power of individual, relative, and distributive Karma, these evils are not capable of extensive modification and general relief. What I am about to read to you is from the pen of a National Saviour, one who, having overcome Self, and being free to choose, has elected to serve Humanity, in bearing at least as much as a woman’s shoulders can possibly bear of National Karma. This is what she says: —
“Yes, Nature always does speak, don’t you think? only sometimes we make so much noise that we drown her voice. That is why it is so restful to go out of the town and nestle awhile in the Mother’s arms. I am thinking of the evening on Hampstead Heath when we watched the sun go down; but oh! upon what suffering and misery that sun had set! A lady brought me yesterday a big hamper of wild flowers. I thought some of my East-end family had a better right to it than I, and so I took it down to a very poor school in Whitechapel this morning. You should have seen the pallid little faces brighten! Thence I went to pay for some dinners at a little cookshop for some children. It was in a back street, narrow, full of jostling people; stench indescribable, from fish, meat, and other comestibles, all reeking in a sun that, in Whitechapel, festers instead of purifying. The cookshop was the quintessence of all the smells. Indescribable meat-pies at 1d., loathsome lumps of ‘food’ and swarms of flies, a very altar of Beelzebub! All about, babies on the prowl for scraps, one, with the face of an angel, gathering up cherrystones as a light and nutritious form of diet. I came westward with every nerve shuddering and jarred, wondering whether anything can be done with some parts of London save swallowing them up in an earthquake and starting their inhabitants afresh, after a plunge into some purifying Lethe, out of which not a memory might emerge! And then I thought of Hampstead Heath, and — pondered. If by any sacrifice one could win the power to save these people, the cost would not be worth counting; but, you see, THEY must be changed — and how can that be wrought? In the condition they now are, they would not profit by any environment in which they might be placed; and yet, in their present surroundings they must continue to putrefy. It breaks my heart, this endless, hopeless misery, and the brutish degradation that is at once its outgrowth and its root. It is like the banyan tree; every branch roots itself and sends out new shoots. What a difference between these feelings and the peaceful scene at Hampstead! and yet we, who are the brothers and sisters of these poor creatures, have only a right to use Hampstead Heaths to gain strength to save Whitechapels.” (Signed by a name too respected and too well known to be given to scoffers.)
ENQUIRER. That is a sad but beautiful letter, and I think it presents with painful conspicuity the terrible workings of what you have called “Relative and Distributive Karma.” But alas! there seems no immediate hope of any relief short of an earthquake, or some such general ingulfment!
THEOSOPHIST. What right have we to think so while one-half of humanity is in a position to effect an immediate relief of the privations which are suffered by their fellows? When every individual has contributed to the general good what he can of money, of labour, and of ennobling thought, then, and only then, will the balance of National Karma be struck, and until then we have no right nor any reasons for saying that there is more life on the earth than Nature can support. It is reserved for the heroic souls, the Saviours of our Race and Nation, to find out the cause of this unequal pressure of retributive Karma, and by a supreme effort to re-adjust the balance of power, and save the people from a moral ingulfment a thousand times more disastrous and more permanently evil than the like physical catastrophe, in which you seem to see the only possible outlet for this accumulated misery.
ENQUIRER. Well, then, tell me generally how you describe this law of Karma?
THEOSOPHIST. We describe Karma as that Law of re-adjustment which ever tends to restore disturbed equilibrium in the physical, and broken harmony in the moral world. We say that Karma does not act in this or that particular way always; but that it always does act so as to restore Harmony and preserve the balance of equilibrium, in virtue of which the Universe exists.
ENQUIRER. Give me an illustration.
THEOSOPHIST. Later on I will give you a full illustration. Think now of a pond. A stone falls into the water and creates disturbing waves. These waves oscillate backwards and forwards till at last, owing to the operation of what physicists call the law of the dissipation of energy, they are brought to rest, and the water returns to its condition of calm tranquillity. Similarly all action, on every plane, produces disturbance in the balanced harmony of the Universe, and the vibrations so produced will continue to roll backwards and forwards, if its area is limited, till equilibrium is restored. But since each such disturbance starts from some particular point, it is clear that equilibrium and harmony can only be restored by the reconverging to that same point of all the forces which were set in motion from it. And here you have proof that the consequences of a man’s deeds, thoughts, etc. must all react upon himself with the same force with which they were set in motion.
ENQUIRER. But I see nothing of a moral character about this law. It looks to me like the simple physical law that action and reaction are equal and opposite.
THEOSOPHIST. I am not surprised to hear you say that. Europeans have got so much into the ingrained habit of considering right and wrong, good and evil, as matters of an arbitrary code of law laid down either by men, or imposed upon them by a Personal God. We Theosophists, however, say that “Good” and “Harmony,” and “Evil” and “Dis-harmony,” are synonymous. Further we maintain that all pain and suffering are results of want of Harmony, and that the one terrible and only cause of the disturbance of Harmony is selfishness in some form or another. Hence Karma gives back to every man the actual consequences of his own actions, without any regard to their moral character; but since he receives his due for all, it is obvious that he will be made to atone for all sufferings which he has caused, just as he will reap in joy and gladness the fruits of all the happiness and harmony he had helped to produce. I can do no better than quote for your benefit certain passages from books and articles written by our Theosophists — those who have a correct idea of Karma.
ENQUIRER. I wish you would, as your literature seems to be very sparing on this subject?
THEOSOPHIST. Because it is the most difficult of all our tenets.
[Philippines, 03 August 2011]
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