APHORISMS
ON KARMA
From the
writings of William Quan Judge, a pioneering Theosophist and
co-founder
of the original Theosophical Society, founded in New York in 1875
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ब्रह्मविद्या वेल्स केंद्र
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Cardiff
Theosophical Society
Mission
Statement
The
dominant and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
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and/or
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____________________________
William Quan Judge
1851 - 1896
Aphorisms on Karma
By
William Quan Judge
The following,
among others not yet used, were given to me by teachers, among them being H. P.
Blavatsky. Some were written, others communicated in other ways. To me they
were declared to be from manuscripts not now accessible to the general public. Each
one was submitted for my judgment and reason; and just as they, aside from any
authority, approved themselves to my reason after serious consideration of
them, so I hope they will gain the approval of those my fellow workers to whom
I now publish them. -- William Q. Judge
(1)
There is no Karma unless there is a being to
make it or feel its effects.
(2)
Karma is the
adjustment of effects flowing from causes, during which the being upon whom and
through whom that adjustment is effected experiences pain or pleasure.
(3)
Karma is an
undeviating and unerring tendency in the Universe to restore equilibrium, and
it operates incessantly.
(4)
The apparent
stoppage of this restoration to equilibrium is due to the necessary adjustment
of disturbance at some other spot, place, or focus which is visible only to the
Yogi, to the Sage, or the perfect Seer: there is therefore no stoppage, but
only a hiding from view.
(5)
Karma operates on
all things and beings from the minutest conceivable atom up to Brahma.
Proceeding in the three worlds of men, gods, and the elemental beings, no spot
in the manifested universe is exempt from its sway.
(6)
Karma is not
subject to time, and therefore he who knows what is the ultimate division of
time in this Universe knows Karma.
(7)
For all other men
Karma is in its essential nature unknown and unknowable.
(8)
But its action may
be known by calculation from cause to effect; and this calculation is possible
because the effect is wrapped up in and is not succedent to the cause.
(9)
The Karma of this
earth is the combination of the acts and thoughts of all beings of every grade
which were concerned in the preceding Manvantara or evolutionary stream from
which ours flows.
(10)
And as those beings
include Lords of Power and Holy Men, as well as weak and wicked ones, the
period of the earth's duration is greater than that of any entity or race* upon
it.
* 'Race' does not
mean ethnicity, but concerns Life-Waves of incarnating human beings.
(11)
Because the Karma
of this earth and its races began in a past too far back for human minds to
reach, an inquiry into its beginning is useless and profitless.
(12)
Karmic causes
already set in motion must be allowed to sweep on until exhausted, but this
permits no man to refuse to help his fellows and every sentient being.
(13)
The effects may be
counteracted or mitigated by the thoughts and acts of oneself or of another,
and then the resulting effects represent the combination and interaction of the
whole number of causes involved in producing the effects.
(14)
In the life of
worlds, races, nations, and individuals, Karma cannot act unless there is an
appropriate instrument provided for its action.
(15)
And until such
appropriate instrument is found, that Karma related to it remains unexpended.
(16)
While a man is
experiencing Karma in the instrument provided, his other unexpended Karma is
not exhausted through other beings or means, but is held reserved for future
operation; and lapse of time during which no operation of that Karma is felt
causes no deterioration in its force or change in its nature.
(17)
The appropriateness
of an instrument for the operation of Karma consists in the exact connection
and relation of the Karma with the body, mind, intellectual and psychical
nature acquired for use by the Ego in any life.
(18)
Every instrument
used by any Ego in any life is appropriate to the Karma operating through it.
(19)
Changes may occur
in the instrument during one life so as to make it appropriate for a new class
of Karma, and this may take place in two ways: (a) through intensity of thought
and the power of a vow, and (b) through natural alterations due to complete exhaustion
of old causes.
(20)
As body and mind
and soul have each a power of independent action, any one of these may exhaust,
independently of others, some Karmic causes more remote from or nearer to the
time of their inception than those operating though other channels.
(21)
Karma is both
merciful and just. Mercy and Justice are only opposite poles of a single whole;
and Mercy without Justice is not possible in the operations of Karma. That
which man calls Mercy and Justice is defective, errant, and impure.
(22)
Karma may be of
three sorts (a) Presently operative in this life through the appropriate
instruments; (b) that which is being made or stored up to be exhausted in the
future; (c) Karma held over from past life or lives and not operating yet because
inhibited by inappropriateness of the instrument in use by the Ego, or by the
force of Karma now operating.
(23)
Three fields of
operation are used in each being by Karma: (a) the body and the circumstances;
(b) the mind and intellect; (c) the psychic and astral planes.
(24)
Held-over Karma or
present Karma may each, or both at once, operate in all of the three fields of
Karmic operation at once, or in either of those fields a different class of
Karma from that using the others may operate at the same time.
(25)
Birth into any sort
of body and to obtain the fruits of any sort of Karma is due to the
preponderance of the line of Karmic tendency.
(26)
The sway of Karmic
tendency will influence the incarnation of an Ego, or any family of Egos, for three
lives at least, when measures of repression, elimination, or counteraction are
not adopted.
(27)
Measures taken by
an Ego to repress tendency, eliminate defects, and to counteract by setting up
different causes, will alter the sway of Karmic tendency and shorten its
influence in accordance with the strength or weakness of the efforts expended
in carrying out the measures adopted.
(28)
No man but a sage
or true seer can judge another's Karma. Hence while each receives his deserts
appearances may deceive, and birth into poverty or heavy trial may not be
punishment for bad Karma, for Egos continually incarnate into poor surroundings
where they experience difficulties and trials which are for the discipline of
the Ego and result in strength, fortitude, and sympathy.
(29)
Race-Karma
influences each unit in the race through the law of Distribution. National
Karma operates on the members of the nation by the same law more concentrated.
Family Karma governs only with a nation where families have been kept pure and
distinct; for in any nation where there is a mixture of family -- as obtains in
each Kaliyuga period -- family Karma is in general distributed over a nation.
But even at such periods some families remain coherent for long periods, and
then the members feel the sway of family Karma. The word "family" may
include several smaller families.
(30)
Karma operates to
produce cataclysms of nature by concatenation through the mental and astral planes
of being. A cataclysm may be traced to an immediate physical cause such as
internal fire and atmospheric disturbance, but these have been brought on by
the disturbance created through the dynamic power of human thought.
(31)
Egos who have no
Karmic connection with a portion of the globe where a cataclysm is coming on
are kept without the latter's operation in two ways: (a) by repulsion acting on
their inner nature, and (b) by being called and warned by those who watch the
progress of the world.
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