Does Karma Accept Socio-political Justifications, Excuses and Attempts at Argumentative Mitigation?

There is a part of humanity which likes to try to justify, excuse and provide mitigative content in order to negotiate away from the perceived abhorrence of their behaviours. They always have some kind of excuse which they will try to trade with and attempt to persuade others that they are in fact an Angel or at least the injured party. Whilst they may be able to convince other humans that they are in fact the very elixir or essence of roses, does karma buy this kind of crap?

I think not.

Karma knows when you are not accepting your role in things and if you try to blag your way out of it, karma does not like this. All over the world people try to foist the responsibility for their actions, thoughts and words onto others.

In human world it might temporarily work. They can then go about their socio-political machinations.

But to my eyes they are storing up what I term karmic submarines.

It is impossible to persuade those who want to try to “get away with it” in human terms, that they are in fact being stupid.

Four Lords of Karma

Here are some references to the Four Lords of Karma from the blue books:

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As has already been stated, at the head of affairs, controlling each unit and directing all evolution, stands the KING, the Lord of the World, Sanat Kumara, the Youth of endless Summers, and the Fountainhead of the Will, (showing forth as Love) of the Planetary Logos. Cooperating with him as his advisers are three Personalities called the Pratyeka Buddhas, or the Buddhas of Activity. These four are the embodiment of active intelligent loving will. They are the full flowering of the intelligence, having achieved in an earlier solar system that which man is now striving to perfect. In earlier cycles in this system they began to demonstrate intelligent love, and from the standpoint of the average human being they are perfect love and perfect intelligence, though from the standpoint of that Existence who embraces even our planetary scheme in his body of manifestation, that love aspect is as yet but in process of developing, and the will is only embryonic. Another solar system will see the will aspect come to fruition, as love will mature in this.

Standing around the Lord of the World, but withdrawn and esoteric, are three more Kumaras, who make the seven of planetary manifestation. Their work is to us necessarily obscure. The three esoteric Buddhas, or Kumaras, are the sumtotal of activity or planetary energy, and the three esoteric Kumaras embody types of energy which as yet are not in full demonstration upon our planet. Each of these six Kumaras is a reflection of, and the distributing agent for, the energy and force of one of the six other Planetary Logoi, the remaining six spirits before the Throne. Sanat Kumara alone, in this scheme, is self-sustaining and self-sufficient, being the physical incarnation of one of the Planetary Logoi, which one it is not permissible to state, as this fact is one of the secrets of initiation. Through each of them passes the life force of one of the six rays, and in considering them one might sum up their work and position as follows:

  1. They each embody one of the six types of energy, with the Lord of the World as the synthesizer and the embodier of the perfect seventh type, our planetary type.
  2. They are each distinguished by one of the six colors, with the Lord of the World showing forth the full planetary color, these six being subsidiary.
  3. Their work is therefore concerned, not only with force distribution, but with the passing into our scheme from other planetary schemes, of Egos seeking earth experience.
  4. Each of them is in direct communication with one or another of the sacred planets.
  5. According to astrological conditions, and according to the turning of the planetary wheel of life, so one or another of these Kumaras will be active. The three Buddhas of Activity change from time to time, and become in turn exoteric or esoteric as the case may be. Only the King persists steadily and watchfully in active physical incarnation.

Besides these main presiding Personalities in the Council Chamber at Shamballa, there is a group of four Beings who are the representatives upon the planet of the four Maharajas, or the four Lords of Karma in the solar system, who are specifically concerned with the evolution at the present time of the human kingdom. These four are connected with:

  1. The distribution of karma, or human destiny, as it affects individuals, and through the individuals, the groups.
  2. The care and tabulation of the akashic records. They are concerned with the Halls of Records, or with the “keeping of the book,” as it is called in the Christian Bible; they are known in the Christian world as the recording angels.
  3. The participation in solar councils. They alone have the right during the world cycle to pass beyond the periphery of the planetary scheme, and participate in the councils of the Solar Logos. Thus they are literally planetary mediators, representing our Planetary Logos and all that concerns him in the greater scheme of which he is but a part.

Cooperating with these karmic Lords are the large groups of initiates and devas who occupy themselves with the right adjustment of:

  1. World karma,
  2. Racial karma,
  3. National karma,
  4. Group karma,
  5. Individual karma,

and who are responsible to the Planetary Logos for the correct manipulation of those forces and building agencies which bring in the right Egos on the different rays at the correct times and seasons.

With all these groups we have little concern, for they are contacted only by initiates of the third initiation, and by those of even more exalted rank.

The remaining personnel of the Hierarchy is divided into three main and four subsidiary groups, each of these groups, as will be seen by reference to the appended chart, being presided over by one of those whom we call the three Great Lords.

Initiation, Human and Solar – Chapter V – The Three Departments of Hierarchy

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You have oft been told that there are four Lords of Karma associated with the Council Chamber at Shamballa. They represent – in Their totality – the three Rays of Aspect, and one of Them represents the four minor Rays of Attribute. It is the Lord of Karma Who implements the destinies of Those Who are conditioned by the third Ray of Active Intelligence (and this is ever the case with Those Who are taking the sixth initiation) and Who – symbolically speaking – “wipes clean the slate” of this particular group of initiates at this particular time. Karma no longer holds Them.

The revelation accorded to the Initiate in the first stage of the initiation gives Him a complete picture “in a flash of endless time” of the processes which have brought Him to this creative moment of decision. Immediately He achieves a point of tension which He will continue to hold until the final or ninth initiation, the Initiation of Refusal, wherein He rejects, refuses or repudiates His entire past and enters upon His chosen path entirely “free of recollected concepts, but exhibiting to Those Great Lives Who welcome Him upon the new and untried path all that He is and the essence of His Being.”

In dealing with these higher initiations of which I myself have no experience, there is naught for me to do but clarify your minds, and mine also, through the use of ancient phrases and the oral teaching which is permitted to escape into the minds of men.

The point of crisis which ever follows the attainment of tension is the expressed moment of the final decision. Then follows the revelation of what may be, and the initiate knows that he faces the final resurrection and that from being the eternal pilgrim or the planetary wanderer, he now becomes a fixed point upon another cosmic plane, for the physical is, for him, eternally left behind.

This initiation is therefore governed by the third ray, the Ray of Intelligent Activity. This ray is closely related to the mental plane of our planetary life, to the Law of Fixation and the Law of Cleavages. Much anent this I have written earlier, and a search for the significance of certain passages in A Treatise on Cosmic Fire may bring enlightenment. Fixation is not permitted to the eternal pilgrim upon our little planet, the Earth, but when that is left behind entirely at the ninth initiation the initiate becomes a “fixed or stationary point of light within his chosen Place, the Place of the Most High and the point of fire upon the mountain-top. From that point he will no more go out.”

The concept of cleavage is latent here also. The Master severs all connection with the past and with the planet, but never with the One Life which permeates all spheres and forms of being, which makes possible all states of consciousness and leads to endless activity.

Creativity was one of the three words which I gave you earlier  in connection with this sixth initiation. The final four initiations are all distinguished by a “revelation in the living light.” At the sixth initiation the Master is brought to an understanding of the nature of creation, of the reason for the intelligent manifestation of substantial forms and their creation to provide forms for Being and for Life, and of the quality of that which He – in the future – must and will create. At the seventh Initiation of Resurrection, He is accorded a revelation of the quality which must express itself through all created forms: the quality of love-wisdom which has animated our planetary Logos and is the basic quality of our entire solar system. In other spheres and in other solar systems and on other cosmic planes, other qualities, unknown to us, may be demonstrated by the appropriate initiates; but those who attain resurrection and liberation upon our planet will always be spiritually qualified by divine love, and that will also be the underlying quality of all that they may later create when freed from our planet. You can see, therefore, why the phrase “God is Love” is really our planetary keynote.

At the eighth Initiation of Transition the purpose of all our planetary activity is revealed to the Master, and all Masters or initiates of this eighth initiation (working either through the Hierarchy or in Shamballa) are needed at this initiation so as to stimulate the point of tension of the new initiate in order to make the revelation

The Rays and the Initiations – Part Two – Section Two – The Aspirant and the Major Initiations

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  1. The Line of the Manu

We might here somewhat indicate the approximate method, and lay down certain rules which will serve to elucidate when the time comes.

This first line is specially the line of government, of racial development, of working in and with the matter of all forms on all the planes of human evolution. It is, as I have said before, the line of occultism. It emphasizes the hierarchical method, it embodies the divine autocracy, and it is the line whereby our Solar Logos imposes His Will on men. It is closely linked to the Lords of Karma, and it is through the Manu’s department that the Law of Cause and Effect is wielded. The four Lords of Karma work closely with the Manu, for They impose the Law, and He manipulates the forms of men, of continents, of races, and of nations so that that law may be duly worked out.

The man therefore who attempts through meditation to contact these powers, to rise to union by these means, and to attain the consciousness of the Will aspect, works under set rules, rises from point to point under due forms, and broods ever on the Law and its workings. He seeks to understand, he discriminates and studies; he is occupied with the concrete and its place in the divine plan. He admits the fact of the indwelling life but concentrates primarily on its method and form of manifestation. The basic rules of expression and of government occupy his attention, and by studying the rules and laws, and by seeking to comprehend, he necessarily contacts the Ruler. From stage to stage he rises – from the ruler of the microcosm in the three worlds, to the group egoic and its focal point, a Master; from the ruler of the group he rises to the Manu, the Ruler of the department wherein he has his place, thence to the Ruler of the World, later to the Planetary Logos, and thence to the Solar Logos.

Letters on Occult Meditation – Letter VI – The Use of Form in Meditation

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It would interest men much if they could see and interpret some of the records in the hierarchical records, for in them men and angels, minerals and elements, animals and vegetables, kingdoms and groups, Gods and ants are specified in terms of energy formulas and by a scrutiny of these records the approximate increase of vibration in any form of any kind can be found out at any time. This might be expressed in terms also of the Gunas; it will be found by disciples (when permitted access to the records) that they themselves, along with every other expression of the divine life, are described by a triple formula which conveys to the mind of the initiate the proportions of tamas or inertia, of rajas or activity, and of sattva or rhythm to be found in any form. This, therefore, through correspondences, imparts knowledge as to past achievement, present opportunity and the immediate future of any unit or embodied life, manifesting under any of the three aspects.

Another series of files in the records give – under a different formula – information as to what is esoterically called “the heat content” of any unit, “the radiating light” of any form, and the “magnetic force” of every life. It is through this knowledge that the Lipikas control the bringing in, and the passing out, of every Life, divine, superhuman, solar and human, and it is through a consideration of that formula which is the basic formula for a solar system that the physical plane appearance of a solar Logos is controlled, and the length of a cosmic pralaya settled. We must not forget that the Lipika Lords of the solar system have Their cosmic prototypes, and that These have Their feeble and groping human reflections in the great astronomical scientists who endeavor to ascertain facts anent the heavenly bodies, being subconsciously aware of the existence of these cosmic formulas conveying information as to the specific gravity, constitution, radiation, magnetic pull, heat and light of any sun, solar system, or constellation. Many of them in future and remote ages will pass to a full comprehension, and will have the formulas committed to their care, thus joining the ranks of the Lipikas. It is a peculiar line, requiring cycles of careful training in divine mathematics.

The Lipika Lords, controlling the periodical manifestation of life are, roughly speaking, divided into the following groups, which it might be of interest to note:

  1. Three extra-systemic or cosmic Lords of Karma, Who work from a center in Sirius through the medium of three representatives. These form a group around the solar Logos, and hold to Him a position analogous to the three Buddha’s of Activity Who stand around Sanat Kumara.
  2. Three Lipika Lords Who are the karmic agents working through the three aspects.
  3. Nine Lipikas Who are the sumtotal of the agents for the Law working through what the Kabalah calls the nine Sephiroth.
  4. Seven presiding agents of karma for each one of the seven schemes.

These four groups correspond in manifestation to the Unmanifested, manifesting through the triple Aspects, and under Them work an infinity of lesser agents. These lesser agents might again be somewhat differentiated, each of the following groups being found in every scheme and on every ray-emanation.

  1. The Lipika Lords of a scheme Who, through the manipulation of forces, make it possible for a planetary Logos to incarnate under the Law, and work out His cyclic problem.
  2. Those who (under the first group) control the destiny of a chain.
  3. Those who are the energy-directors of a globe.
  4. Agents of every kind Who are concerned with the karmic adjustments, incident upon the periodical manifestation of such forms as:
    1. A round, seven in all.
    2. A kingdom in nature, seven in all.
    3. The human kingdom.
    4. A root-race, subraces and branch race.
    5. A nation, a family, a group, and their correspondences in all the kingdoms.
    6. A plane.
    7. The reptile and insect world.
    8. The bird evolution.
    9. The devas.
    10. Human units, egoic groups, monadic lives, and myriad’s of other forms, objective and subjective, planetary and interplanetary, in connection with the Sun, and in connection with the planetoids.

All work with energy emanations, and with force units under cyclic law, and all have the same objective, – the producing of perfected activity, intensification of heat, and of radiant magnetic light as an expression of the will or purpose of each embodied life.

Periodicity of manifestation is the cyclic appearance of certain forms of specified energy, and this is true whether a man is speaking of a solar system, of a Ray, of the appearance of a planet in space, or of the phenomenon of human birth. Certain factors extraneous to any energy unit under consideration, will inevitably affect its appearance, and act as deflecting or directing agents. The Law of Cycles has ever been regarded as one of the most difficult for a man to master, and it has been truly said that when a man has mastered its technicalities, and can understand its methods of time computation, he has attained initiation. Its intricacies are so numerous and so bound up with the still greater law, that of cause and effect, that practically the whole range of possible knowledge is thereby surmounted. To comprehend this law involves ability to:

  1. Deal with the higher mathematical formulas of the solar system.
  2. Compute the relationship between a unit of any degree and the greater whole upon whose vibration that unit is swept into periodic display.
  3. Read the akashic records of a planetary system.
  4. Judge of karmic effects in time and space.
  5. Differentiate between the four streams of karmic effects as they concern the four kingdoms of nature.
  6. Distinguish between the three main streams of energy – the units of inertia, mobility and rhythm – and note the key of each unit, and its place in the great group of transitional points. These latter units are those who are on the crest of one of the three waves, and ready, therefore, to be transferred into a wave of a higher vibratory capacity.
  7. Enter the Hall of Records and there read a peculiar group of documents dealing with planetary manifestation in a fourfold manner. It concerns the planetary Logos, and deals with the transference of energy from the moon chain. It concerns the transmission of energy to another planetary scheme, and concerns the interaction between the human Hierarchy (the fourth Kingdom) and the great informing Life of the animal kingdom.

When a man can do all these things and has earned the right to know that which produces the phenomenon of manifestation, he has earned the right to enter into the councils of the planetary Hierarchy, and himself to direct streams of energy upon, through and out of the planet.

A Treatise on Cosmic Fire – Section Two – Division E – Motion on the Plane of Mind

Present Attitudes to Death

I undertook to take up with you the processes of dying and to consider a little more fully the factor of death – the most familiar experience (could the physical brain but recall it and realize it) in the life of the reincarnating entity or soul. Let me make some comments as to the attitude of man to the experience of “restitution.” This is a peculiarly occult word, largely used by the initiate when speaking of death. The outstanding attitude associated with death is one of fear. This fear is based upon the – at present – mental uncertainty as to the fact of immortality. Beyond the proven fact of some form of survival, established by the psychical research groups, immortality or the permanent existence of what we usually mean when we speak of the “I” remains as yet in the realm of wishful thinking or of belief. This belief can be founded on Christian premises, upon religious affirmation based on rationalizing the matter, and on the more scientific approach which argues that economic necessity requires that that which has been so long in evolving and which is the culminating result of the evolutionary process cannot be lost. It is interesting to note that there is no evidence upon our planet of any higher evolutionary product than that of the human kingdom; even for the materialistic thinker, the uniqueness of man is to be found in his various stages of consciousness and in his capacity to present for investigation all stages of consciousness, from that of the illiterate savage, through all the intermediate stages of mental effectiveness up to the most advanced thinkers and geniuses, capable of creative art, scientific discovery and spiritual perception.

Putting it very simply, the question which the theme of death arouses is: Where is the “I,” the occupying tenant of the body, when that body is relinquished and disintegrates? Is there, in the last analysis, an occupying tenant?

Human history records the endless search for assurance upon this subject; this search culminates today in the numerous societies which are occupying themselves with the attempt to prove immortality and to penetrate into those fastnesses of the spirit which apparently give sanctuary to that “I” which has been the actor on the physical plane and which has hitherto baffled the most earnest seeker. The incentive of fear lies behind this frantic search; it is an unfortunate fact that the majority of the people (apart from a few enlightened scientists and similar intelligent seekers) who engage in the usually questionable techniques of the seance room, are emotional types, easily convinced and only too ready to accept as evidence that which the more intelligent seeker would immediately repudiate.

Let me here make my position clear as regards the great spiritualistic movement which has done so much in the past to prove the fact of survival, and which has also, in certain of its phases, done so much to mislead and deceive mankind. Under this general term, I class also the various psychical research groups and exempt all sincere scientific work. None of these groups has as yet proven their case. The mystery and the foolishness of the average seance room, and the work of the mediums, have nevertheless demonstrated the presence of an inexplicable factor; the laboratories of the scientific research worker have scarcely proved even that. For every case of the definitely acceptable appearance of a discarnate person there are thousands of cases which can be explained upon the grounds of gullibility, telepathic rapport (with the bereaved person, but not with anyone who has passed over), the seeing of thought-forms by the clairvoyant and the hearing of voices by the clairaudient, and also by trickery. Note that I refer to “acceptable appearances” of a returning spirit. There is enough evidence to warrant belief in survival and to prove its factual nature. Upon the grounds of the inexplicable phenomena of contact with the supposedly dead which have been noted, investigated and proven, and upon the character of the men who testify to the fact of these phenomena, we can affirm that something, survives the “restitution” of the material body to the eternal reservoir of substance. It is on this premise that we proceed.

Today the phenomenon of death is becoming increasingly familiar. The world war has launched millions of men and women – civilians and those in the various branches of the armed forces of all the nations – into that unknown world which receives all those who discard the physical form. Conditions are at this time such that in spite of the ancient and deep seated fear of death, there is emerging in the consciousness of mankind the realization that there are many worse things than death; men have come to know that starvation, mutilation, permanent physical incapacity, mental disability as the result of war and the strain of war, the observation of pain and agony which cannot be relieved, are indeed worse than death; also, many know and believe (for such is the glory of the human spirit) that the relinquishing of the values for which men have fought and died down the ages and which are deemed essential to the life of the free human spirit is of greater significance than the process of death. This attitude, characteristic of the sensitive and the right thinking people at this time, is now emerging upon a large scale. This means the recognition, alongside of the ancient fear, of an unconquerable hope of better conditions to be found elsewhere, and this need not necessarily be wishful thinking but an indication of a latent subjective knowledge, slowly coming to the surface. Something is on its way as a result of human distress and human thinking; this is today sensed; this fact will be later demonstrated. Opposing this inner confidence and subjective realization are old habits of thought, the developed materialistic attitude of the present, the fear of deception, and the antagonism of both the scientist and the religious man or churchman. The former rightly refuses to believe that which remains still unproven and seems also not to be susceptible of proof, whilst religious groups and organizations have no confidence in any presentation of truth which they have not formulated in their own terms. This lays an undue emphasis upon belief and thus stultifies all enthusiastic investigation. The discovery of the fact of immortality will come from the people; it will eventually then be accepted by the churches and proven by science, but this not until the aftermath of the war is over and this planetary disturbance has subsided.

The problem of death, needless to say, is founded upon the love of life which is the deepest instinct in human nature. The determination that nothing is lost under divine law is a recognition of science; eternal persistence in some form or another is universally held to be a truth. Out of the welter of theories, three major solutions have been proposed; these are well known to all thinking people. They are:

  1. The strictly materialistic solution, which posits the experience and expression of conscious life as long as the physical, tangible form exists and persists, but also teaches that after death and the subsequent disintegration of the body there is no longer any conscious, functioning, self-identified person. The sense of the “I,” the awareness of a personality in contradistinction to all other personalities, vanishes with the disappearance of the form; personality is believed to be only the sumtotal of the consciousness of the cells in the body. This theory relegates man to the same state as any of the other forms in the three other kingdoms in nature; it is based on the non-sensitivity of the average human being to life, withdrawn from a tangible vehicle; it ignores all evidence to the contrary and says that because we cannot see (visually) and prove (tangibly) the persistence of the “I” or the immortal entity after death, it is non-existent. This theory is not held by so many as it was in earlier years, particularly during the materialistic Victorian age.
  2. The theory of conditional immortality. This theory is still held by certain fundamentalist and theologically narrow schools of thought and also by a few of the intelligentsia, primarily those of egoistic tendency. It posits that only those who reach a particular stage of spiritual awareness, or who accept a peculiar set of theological pronouncements, can receive the gift of personal immortality. The highly intellectual also argue at times that the crowning gift to humanity is a developed and cultured mind, and that those who possess this gift are likewise endowed with eternal persistence. One school dismisses those who are what they regard as spiritually recalcitrant or negative to the imposition of their particular theological certainties, either to complete annihilation as in the materialistic solution, or to a process of eternal punishment, thus at the same time arguing for a form of immortality. Owing to the innate kindness of the human heart, very few are vindictive or unthinking enough to regard this presentation as acceptable, and of course among those we must class the unthinking people who escape from mental responsibility into a blind belief in theological pronouncements. The Christian interpretation as given by the orthodox and the fundamentalist schools proves untenable when submitted to clear reasoning; among the arguments which negate its accuracy lies the fact that Christianity posits a long future but no past; it is likewise a future entirely dependent upon the activities of this present life episode and accounts in no way for the distinctions and differences which distinguish humanity. It is only tenable upon the theory of an anthropomorphic Deity Whose will – as it works out in practice – gives a present that has no past but only a future; the injustice of this is widely recognized, but the inscrutable will of God must not be questioned. Millions still hold this belief, but it is not so strongly held as it was one hundred years ago.
  3. The theory of reincarnation, so familiar to all my readers, is becoming increasingly popular in the Occident; it has always been accepted (though with many foolish additions and interpretations) in the Orient. This teaching has been as much distorted as have the teachings of the Christ or the Buddha or Shri Krishna by their narrow-minded and mentally limited theologians. The basic facts of a spiritual origin, of a descent into matter, of an ascent through the medium of constant incarnations in form until those forms are perfect expressions of the indwelling spiritual consciousness, and of a series of initiations at the close of the cycle of incarnation, are being more readily accepted and acknowledged than ever before.

Such are the major solutions of the problems of immortality and of the persistence of the human soul; they aim to answer the eternal questioning of the human heart as to Whence, Why, Whither and Where? Only the last of these proposed solutions offers a truly rational reply to all of them. Its acceptance has been delayed because, ever since the time of H. P. Blavatsky, who formulated this ancient truth for the modern world in the last quarter of the nineteenth century, it has been so unintelligently presented; it has been handicapped owing to the fact that the Eastern races have always held it, and – from the Western angle – they are heathen and the heathen “in their blindness bow down to wood and stone,” to quote one of your fundamentalist hymns. How curious it is to realize that, to the man from Eastern countries, the religious people in the West do likewise, and can be seen on their knees before the Christian altars bearing statues of the Christ, of the Virgin Mary and of the Apostles.

The occultists of the world, through the theosophical societies and other occult bodies, so-called, have greatly damaged the presentation of the truth anent reincarnation through the unnecessary, unimportant, inaccurate and purely speculative details which they give out as truths anent the processes of death and the circumstances of man after death. These details are largely dependent upon the clairvoyant vision of astral psychics of prominence in the Theosophical Society. Yet in the Scriptures of the world these details are not given, and H.P.B. in The Secret Doctrine gave none. An instance of this inaccurate and foolish attempt to throw light upon the theory of rebirth can be seen in the time limits imposed upon departed human souls between incarnations on the physical plane and the return to physical rebirth – so many years of absence are proclaimed, dependent upon the age of the departed soul and its place upon the ladder of evolution. If, we are told, the soul is very advanced, absence from the physical plane is prolonged, whereas the reverse is the case. Advanced souls and those whose intellectual capacity is rapidly developing come back with great rapidity, owing to their sensitive response to the pull of obligations, interests and responsibilities already established, upon the physical plane. People are apt to forget that time is the sequence of events and of states of consciousness as registered by the physical brain. Where no physical brain exists, what humanity understands by time is non-existent. The removal of the barriers of the form, stage by stage, brings an increasing realization of the Eternal Now. In the case of those who have passed through the door of death and who still continue to think in terms of time, it is due to glamor and to the persistence of a powerful thought-form. It indicates polarization upon the astral plane; this is the plane upon which leading Theosophical writers and psychics have worked, and upon which they have based their writings. They are quite sincere in what they say, but omit to recognize the illusory nature of all findings based on astral clairvoyance. The recognition of a pronounced time factor, and the constant emphasis laid upon timing, are characteristic of all highly developed people in incarnation and of those whose lower, concrete minds are powerful in caliber. Children and child-races on the one hand, and those highly advanced people whose abstract minds are functioning (through the medium of the interpretive lower mind), usually have no sense of time. The initiate uses the time factor in his relations and his dealings with those living upon the physical plane, but is detached within himself from all recognition of it elsewhere in the universe.

Therefore the use of the term “immortality” infers timelessness and teaches that this timelessness exists for that which is not perishable or conditioned by time. This is a statement requiring careful consideration. Man reincarnates under no time urge. He incarnates under the demands of karmic liability, under the pull of that which he, as a soul, has initiated, and because of a sensed need to fulfil instituted obligations; he incarnates also from a sense of responsibility and to meet requirements which an earlier breaking of the laws governing right human relations have imposed upon him. When these requirements, soul necessities, experiences and responsibilities have all been met, he enters permanently “into the clear cold light of love and life” and no longer needs (as far as he himself is concerned) the nursery stage of soul experience on earth. He is free from karmic impositions in the three worlds, but is still under the impulse of karmic necessity which exacts from him the last possible ounce of service that he is in a position to render to those still under the Law of Karmic Liability. You have, therefore, three aspects of the Law of Karma, as it affects the principle of rebirth:

  1. The Law of Karmic Liability, governing life in the three worlds of human evolution, and which is ended altogether at the fourth initiation.
  2. The Law of Karmic Necessity. This governs the life of the advanced disciple and the initiate from the time of the second initiation until a certain initiation higher than the fourth; these initiations enable him to pass on to the Way of the Higher Evolution.
  3. The Law of Karmic Transformation, a mysterious phrase governing the processes undergone upon the Higher Way. These fit the initiate to pass off the cosmic physical plane altogether, and to function upon the cosmic mental plane. It is concerned with the release of those like Sanat Kumara, and His Associates in the Council Chamber at Shamballa, from the imposition of cosmic desire which demonstrates upon our cosmic physical plane as spiritual will. This should be to you an arresting thought. It will be obvious, however, that there is little that I can say upon this subject. The knowledge involved is not yet mine.

To turn now to another aspect of our theme. There are, speaking in the larger sense, three major death episodes.

There is, first of all, the constant recurrence of the fact of physical death. This is familiar to all of us through its extreme frequency, could we but realize it. This recognition would rapidly eliminate the present fear of death. There is then the “second death” spoken of in the Bible, which is in this present planetary cycle associated with the death of all astral control over the human being. In the larger sense, this second death is consummated at the fourth initiation, when even spiritual aspiration dies, being no more needed; the Will of the initiate is now fixed and immovable, and astral sensitivity is no longer required.

There is a curious counterpart to this experience upon a much lower level in the death of all astral emotion which takes place for the individual aspirant at the time of the second initiation. It is then a complete episode and is consciously registered. Between the second and the third initiations, the disciple has to demonstrate a continuity of non-response to astralism and emotionalism. The second death, to which I am here referring, has to do with the death or the disappearance of the causal body at the time of the fourth initiation; this marks the completion of the building of the antahkarana and the institution of direct, unimpeded continuity of relationship between the Monad and the personality.

The third death takes place when the initiate leaves behind him, finally and with no prospect of return, all relation with the cosmic physical plane. This death, necessarily, lies far ahead for all in the Hierarchy and is at present only possible and permissible for a few in the Council Chamber at Shamballa. It is not, however, a process through which Sanat Kumara will pass. He underwent this “transformation” many aeons ago, during the great cataclysm which inaugurated the Lemurian Age, and which was induced by His cosmic experience and the need for an inflow of energy from extra-planetary Beings.

I have given these brief summations so as to enlarge your general understanding of what the Masters call “the extension of death in space.” Nevertheless, in the following pages we shall confine ourselves to the theme of the death of the physical body and of the subtler bodies in the three worlds; we shall deal also with the processes which bring about the reabsorption of the human soul into the spiritual soul upon its own plane, the higher mental plane; we shall consider the reassimilation of substance and the appropriation of matter in order again to reincarnate.

————–

Excerpted from: Esoteric Healing – Chapter IV – The Basic Requirements for Healing

By Alice Bailey& Djwhal Khul

Is Projecting Malevolence Causative of Karma?

Many people feel thoroughly justified in getting angry, utterly pissed off and as a consequence they can wish people ill.  If other people do not do what they think they should and they don’t get their own way they can want someone, the evil transgressor, dead or to suffer or to burn in hell.

If I understand it correctly this kind of thinking lies aback trolling, whatever that might be.

Someone can switch from friend to a sworn enemy in an instant. Many have very poor control over their tempers. This can go hand in hand with entitlement issues. If people do not get what they imagine they are thoroughly entitled to, they can throw their toys out of the cot, sulk and generally behave poorly. Not for one second do people in a tantrum imagine that there are consequences not only to their thoughts but to their vituperative bile. People used to getting their own way lash out emotionally when this does not occur.

They pollute the emotional or astral plane with their vehemence.

Those prone to profound loss of temper may not be aware that they are actually participating in a form of black magic. By projecting ill will at another being they are doing voodoo. Tell that to your average middle-class westerner having a meltdown because of the traffic, they won’t believe you. They may not be pointing a bone at someone, but they are directing ill-will.

This causes damage.

Because of the boomerang effect, what goes around comes around.

Malevolence is a close relative of hate, there is enough of that in the world already.

———–

Have you ever projected malevolence at another being?

Were you thoroughly justified and within your rights so to do?

Did that bastard utterly deserve your vehemence?

Do you imagine that there might be karmic consequences from such an episode?

FUNDAMENTAL BUDDHISTIC BELIEFS.

Colonel Henry Steel Olcott [1832-1907] was the first western Buddhist convert, probably since antiquity. He co-founded the Theosophical Society and was its first president. The only contributor to the 19th century southern Buddhist revival who was born a Protestant, Olcott was able to promote Eastern ideas to western society.

The Buddhist Catechism was Olcott’s attempt to elucidate the basic doctrines of Buddhism in an ecumenical way. This book is still in use today in Sri Lanka. Olcott is fondly remembered in Sri Lanka and by Theosophists world-wide.

APPENDIX.

The following text of the Fourteen items of belief which have been accepted as fundamental principles in both the Southern and Northern sections of Buddhism, by authoritative committees to whom they were submitted by me personally, have so much historical importance that they are added to the present Edition of the Buddhist Catechism as an Appendix. It has very recently been reported to me by H. E. Prince Ouchtomsky, the learned Russian Orientalist, that having had the document translated to them, the Chief Lamas of the great Mongolian Buddhist monasteries declared to him that they accept every one of the propositions as drafted, with the one exception that the date of the Buddha is by them believed to have been some thousands of years earlier than the one given by me. This surprising fact had not hitherto come to my knowledge. Can it be that the Mongolian Sangha confuse the real epoch of Sâkya Muni with that of his alleged next predecessor? Be this as it may, it is a most encouraging fact that the whole Buddhistic world may now be said to have united to the extent at least of these Fourteen Propositions.

H. S. O.

_____

FUNDAMENTAL BUDDHISTIC BELIEFS.

I. Buddhists are taught to show the same tolerance, forbearance, and brotherly love to all men, without distinction; and an unswerving kindness. towards the members of the animal kingdom.

II. The universe was evolved, not created; and it functions according to law, not according to the caprice of any God.

III. The truths upon which Buddhism is founded are natural. They have, we believe, been taught in successive kalpas, or world periods, by certain illuminated beings called BUDDHAS, the name BUDDHA meaning “Enlightened.”

IV. The fourth Teacher in the present Kalpa was Sâkya Muni, or Gautama Buddha, who was born in a royal family in India about 2,500 years ago. He is an historical personage and his name was Siddârtha Gautama.

V. Sâkya Muni taught that ignorance produces desire, unsatisfied desire is the cause of rebirth, arid rebirth, the cause of sorrow. To get rid of sorrow, therefore, it is necessary to escape rebirth; to escape rebirth, it is necessary to extinguish desire; and to extinguish desire, it is necessary to destroy ignorance.

VI. Ignorance fosters the belief that rebirth is a necessary thing. When ignorance is destroyed the worthlessness of every such rebirth, considered as an end in itself, is perceived, as well as the paramount need of adopting a course of life by which the necessity for such repeated rebirths can be abolished. Ignorance also begets the illusive and illogical idea that there is only one existence for man, and the other illusion that this one life is followed by states of unchangeable pleasure or torment.

VII. The dispersion of all this ignorance can be attained by the persevering practice of an all-embracing altruism in conduct, development of intelligence, wisdom in thought, and destruction of desire for the lower personal pleasures.

VIII. The desire to live being the cause of rebirth, when that is extinguished rebirths cease and the perfected individual attains by meditation that highest state of peace called Nirvâṇa.

IX. Sâkya Muni taught that ignorance can be dispelled and sorrow removed by the knowledge of the four Noble Truths, viz.:—

1. The miseries of existence;

2. The cause productive of misery, which is the desire ever renewed of satisfying oneself without being able ever to secure that end;

3. The destruction of that desire, or the estranging of oneself from it;

4. The means of obtaining this destruction of desire. The means which he pointed out is called the noble eight-fold Path, viz.; Right Belief; Right Thought; Right Speech; Right Action; Right Means of Livelihood; Right Exertion; Right Remembrance; Right Meditation.

X. Right Meditation leads to spiritual enlightenment, or the development of that Buddha-like faculty which is latent in every man.

XI. The essence of Buddhism, as summed up by the Tathâgata (Buddha) himself, is—

To cease from all sin,

To get virtue,

To purify the heart.

XII. The universe is subject to a natural causation known as “Karma.” The merits and demerits of a being in past existences determine his condition in the present one. Each man, therefore, has prepared the causes of the effects which he now experiences.

XIII. The obstacles to the attainment of good karma may be removed by the observance of the following precepts, which are embraced in the moral code of Buddhism, viz.: (1) Kill not; (2) Steal not; (3) Indulge in no forbidden sexual pleasure; (4) Lie not; (5) Take no intoxicating or stupefying drug or liquor. Five other precepts which need not be here enumerated should be observed by those who would attain, more quickly than the average layman, the release from misery and rebirth.

XIV. Buddhism discourages superstitious credulity. Gautama Buddha taught it to be the duty of a parent to have his child educated in science and literature. He also taught that no one should believe what is spoken by any sage, written in any book, or affirmed by tradition, unless it accord with reason.

Drafted as a common platform upon which all Buddhists can agree.

H. S. OLCOTT, P. T. S.

Respectfully submitted for the approval of the High Priests of the nations which we severally represent, in the Buddhist Conference held at Adyar, Madras, on the 8th, 9th, 10th, 11th, and 12th of January 1891 (A. B. 2434).

Japan: Kozen Gunaratana, Chiezo Tokuzawa

Burmah: U. Hmoay Tha Aung

Ceylon: Dhammapala Hevavitarana

The Maghs of Chittagong: Krishna Chandra Chowdry, by his appointed Proxy, Maung Tha Dwe.

BURMAH.

Approved on behalf of the Buddhists of Burmah, this 3rd clay of February, 1891 (A. B. 2434):

Tha-tha-na-baing Saydawgyi; Aung Myi Shwebôn Sayadaw; Me-ga-waddy Sayadaw; Hmat-Khaya Sayadaw; Hti-lîn Sayadaw; Myadaung Sayadaw; Hla-Htwe Sayadaw; and sixteen others.

CEYLON.

Approved on behalf of the Buddhists of Ceylon this 25th day of February, 1891 (A. B. 2434); Mahanuwara upawsatha puspârâma vihârâdhipati Hippola Dhamma Rakkhita Sobhitâbhidhâna Mahâ Nâyaka Sthavirayan wahanse wamha.

(Hippola Dhamma Rakkhita Sabhitâbhidhàna, High Priest of the Malwalta Vihare at Kandy).

(Signed) Hippola.

Mahanuwara Asgiri vihârâdhipati Yatawattê Chandajottyâbhidhana Mahâ Nâyaka Sthavirayan wahanse wamha—(Yatawattê Chandajottyâbhidhana, High Priest of Asgiri Vihare at Kandy).

(Signed) Yatawatte.

Hikkaduwe Sri Sumangala Stipâdasthâne saha Kolamba palate pradhana Náyaka Sthavirayo (Hikkaduwe Sri Sumangala, High Priest of Adam’s Peak and the District of Colombo).

(Signed) H. Sumangala.

Maligawe Prâchina Pustakâlâyadhyakshaka Suriyagoda Sonuttara Sthavirayo (Suriyagoda Sonuttara, Librarian of the Oriental Library at the Temple of the Tooth Relic at Kandy).

(Signed) S. Sonuttara.

Sugata Sâsanadhaja Vinayâ chariya Dhammalankârâbhidhâna Nayaka Sthavira.

(Signed) Dhammalankara,

Pawara neruttika chariya Mahâ Vibhavi Subhuti of Waskaduwa.

(Signed) W. Subhuti.

JAPAN.

Accepted as included within the body of Northern Buddhism.

Shaku Genyu(Shingon Shu)
Fukuda Nichiyo(Nichiren „ )
Sanada Seyko(Zen „ )
Ito Quan Shyu( „ „ )
Takehana Hakuyo(Jodo „ )
Kono Rioshin(Ji-Shu „ )
Kira Ki-ko(Jodo Seizan „ )
Harutani Shinsho(Tendai „ )
Manabe Shun-myo(Shingon „ )

CHITTAGONG.

Accepted for the Buddhists of Chittagong.

Nagawa Parvata Vihârâdhipati

Guna Megu Wini-Lankara,

Harbing, Chittagong, Bengal.

The Buddhist Catechism, by Henry S. Olcott

106. Q. What is the meaning of the word Buddha?

A. The enlightened, or he who has the perfect wisdom.

107. Q. You have said that there were other Buddhas: before this one.

A. Yes; our belief is that, under the operation of eternal causation, a Buddha takes birth at intervals, when mankind have become plunged into misery through ignorance and need the wisdom which it is the function of a Buddha to teach (See also Q. 11).

108. Q. How is a Buddha developed?

A. A person, hearing and seeing one of the Buddhas on earth, becomes seized with the determination to so live that at some future time, when he shall become-fitted for it, he also will be a Buddha for the guiding-of mankind out of the cycle of re-birth.

109. Q. How does he proceed?

A. Throughout that birth and every succeeding one, he strives to subdue his passions, to gain wisdom by experience, and to develop his higher faculties. He thus grows by degrees wiser, nobler in character, and stronger in virtue, until, finally, after numberless rebirths he reaches the state when he can become Perfected, Enlightened, All-wise, the ideal Teacher of the human race.

110. Q. While this gradual development is going on throughout all these births, by what name do we call him?

A. Bodhisat, or Bodhisattva, Thus the Prince Siddhârtha Gautama was a Bodhisattva up to the moment when, under the blessed Bodhi tree at Gaya, he became Buddha.

111. Q. Have we any account of his various rebirths as a Bodhisattva?

A. In the Jâtakatthakathâ, a book containing stories of the Bodhisattva’s re-incarnations, there are several hundred tales of that kind.

113. Q. What lesson do these stories teach?

A. That a man can carry, throughout a long series of re-incarnations, one great, good purpose which enables him to conquer bad tendencies and develop virtuous ones.

113 Q. Can we fix the number of re-incarnations through which a Bodhisattva must pass before he can become a Buddha?

A. Of course not: that depends upon his natural character, the state of development to which he has arrived when he forms the resolution to become a. Buddha, and other things.

114. Q. Have we a way of classifying Bodhisattvas? If so, explain it.

A. Bodhisattvas—the future Buddhas—are divided into three classes.

115. Q. Proceed. How are these three kinds of Bodhisats called?

A. Pannâdhika, or Udghatitagnya—”he who attains least quickly;” Saddhâdhika, or Vipachitagnya—”he who attains less quickly;” and Vîriyâdhika, or Gneyya—”he who attains quickly.” The Pannâdhika Bodhisats take the course of Intelligence; the Saddhâdhika take the course of Faith; the Vîryâdhika take the course of energetic action. The first is guided by Intelligence and does not hasten; the second is full of Faith, and does not care to take the guidance of Wisdom; and the third never delays to do what is good. Regardless of the consequences to himself, he does it when he sees that it is best that it should be done.

116. Q. When our Bodhisattva became Buddha, what did he see was the cause of human misery? Tell me in one word.

A. Ignorance (Avidyâ).

117. Q. Can you tell me the remedy?

A To dispel Ignorance and become wise (Prajña).

118. Q. Why does ignorance cause suffering?

A. Because it makes us prize what is not worth prizing, grieve for what we should not grieve, consider real what is not real but only illusionary, and pass our lives in the pursuit of worthless objects, neglecting what is in reality most valuable.

119. Q. And what is that which is most valuable?

A. To know the whole secret of man’s existence and destiny, so that we may estimate at no more than their actual value this life and its relations; and so that we may live in a way to ensure the greatest happiness and the least suffering for our fellowmen and ourselves.

120. Q. What is the light that can dispel this ignorance of ours and remove all sorrows?

A. The knowledge of the “Four Noble Truths,” as Buddha called them.

121. Q. Name these Four Noble Truths.

A.

1. The miseries of evolutionary existence resulting in births and deaths, life after life.

2. The cause productive of misery, which is the selfish desire, ever renewed, of satisfying one’s self, without being able ever to secure that end.

3. The destruction of that desire, or the estranging of one’s self from it.

4, The means of obtaining this destruction of desire.

122. Q. Tell me some things that cause sorrow.

A. Birth, decay, illness, death, separation from objects we love, association with those who are repugnant, craving for what cannot be obtained.

123. Q. Do these differ with each individual?

A. Yes: but all men suffer from them in degree.

124. Q. How can we escape the sufferings which result from unsatisfied desires and ignorant cravings?

A. By complete conquest over, and destruction of, this eager thirst for life and its pleasures, which causes sorrow.

125. Q. How may we gain such a conquest?

A. By following in the Noble Eight-fold Path which Buddha discovered and pointed out.

126. Q. What do you mean by that word: what is this Noble Eight fold Path? (For Pâlî name see Q. 78).

A. The eight parts of this path are called aṅgas they are:

1. Right Belief (as to the law of Causation, or Karma);

2. Right Thought;

3. Right Speech;

4. Right Action;

5. Right Means of Livelihood;

6. Right Exertion;

7. Right Remembrance and Self-discipline;

8. Right Concentration of Thought.

The man who keeps these aligns in mind and follows them will be free from sorrow and ultimately reach salvation.

127. Q. Can you give a better word for salvation?

A. Yes, emancipation.

128. Q. Emancipation, then, from what?

A. Emancipation from the miseries of earthly existence and of re-births, all of which are due to. ignorance and impure lusts and cravings.

129. Q. And when this salvation or emancipation is attained, what do we reach?

A. Nirvâṇa.

130. Q. What is Nirvâṇa?

A. A condition of total cessation of changes, of perfect rest; of the absence of desire and illusion and sorrow; of the total obliteration of everything that goes to make up the physical man. Before reaching Nirvâṇa man is constantly being re-born: when he reaches Nirvâṇa he is re-born no more.

131. Q. Where can be found a learned discussion of the word Nirvâṇa, and a list of the other names by which the old Pâlî writers attempted to define it?

A. In the famous Dictionary of the Pâlî Language, by the late Mr. R. C. Childers, is a complete list.

132. Q. But some people imagine that Nirvâṇa is some sort of heavenly place, a Paradise. Does Buddhism teach that?

A. No. When Kûtadanta asked the Buddha “Where is Nirvâṇa,” he replied that it was “Wherever the precepts are obeyed.”

133. Q. What causes us to be re-born?

A. The unsatisfied selfish desire (Sk., trishna; Pâlî, tanha) for things that belong to the state of personal existence in the material world. This unquenched thirst for physical existence (bhâva) is a force, and has a creative power in itself so strong that it draws the being back into mundane life.

134. Q. Are our re-births in any way affected by the nature of our unsatisfied desires?

A. Yes; and by our individual merits or demerits.

135. Q. Does our merit or demerit control the state, condition or form in which we shall be re-born?

A. It does. The broad rule is that if we have an excess of merit we shall be well and happily born the next time; if an excess of demerit, our next birth will be wretched and full of suffering.

136. Q. One chief pillar of Buddhistic doctrine is, then, the idea that every effect is the result of an actual cause, is it not?

A. It is; of a cause either immediate or remote.

137. Q. What do we call this causation?

A. Applied to individuals, it is Karma, that is, action. It means that our own actions or deeds bring upon us whatever of joy or misery we experience.

138. Q. Can a bad man escape from the out-workings of his Karma?

A. The Dhammapada says: “There exists no spot on the earth, or in the sky, or in the sea, neither is there any in the mountain-clefts, where an (evil) deed does not bring trouble (to the doer).”

139. Q. Can a good man escape?

A. As the result of deeds of peculiar merit, a man may attain certain advantages of place, body, environment and teaching in his next stage of progress, which ward off the effects of bad Karma and help his higher evolution.

140.   What are they called?

A. Gati Sampatti, Upâdhi Sampatti, Kâla Sampatti and Payoga Sampatti.

141. Q. Is that consistent or inconsistent with common sense and the teachings of modern science?

A. Perfectly consistent: there can be no doubt of it.

142. Q. May all men become Buddhas?

A. It is not in the nature of every man to become a Buddha; for a Buddha is developed only at long intervals of time, and seemingly, when the state of humanity absolutely requires such a teacher to show it the forgotten Path to Nirvâṇa. But every being may equally reach Nirvâṇa, by conquering Ignorance and: gaining Wisdom.

143. Q. Does Buddhism teach that man is re-born, only upon our earth?

A. As a general rule that would be the case, until he had evolved beyond its level; but the inhabited worlds are numberless. The world upon which a person is to have his next birth, as well as the nature of the re-birth itself, is decided by the preponderance-of the individual’s merit or demerit. In other words, it will be controlled by his attractions, as science would describe it; or by his Karma, as we, Buddhists, would say.

144. Q. Are there worlds more perfect and developed, and others less so than our Earth?

A. Buddhism teaches that there are whole Sakwalas or systems of worlds, of various kinds, higher: and lower, and also that the inhabitants of each world correspond in development with itself.

145. Q. Has not the Buddha summed up his whole doctrine in one gâthâ, or verse?

146 A. Yes.

146. Q. Repeat it.

A.Sabba pâpassa akaranam
Kusalassa upasampadâ
Sachita pariyo dapanam—
Etam Buddhânusâsanam:

“To cease from all evil actions,
To generate all that is good,
To cleanse one’s mind:
This is the constant advice of the Buddhas.”

Karmic Amplification

I have long held this notion of Karmic Amplification. What I mean by this is that an unfaced piece of karma or a karmic challenge avoided, results in the amplification of the karmic “reward”. If the universe wants you to face up to something and you don’t, it will ramp things up and continue to ramp things up the longer you try to evade your piece of karma in need of working off. The consequences will ripple out like dominoes collapsing in multiple directions.

From time-to-time people get knelt by the universe.

The universe can take someone and rub their noses in their own shit, just like one might do with a young puppy.

The most obvious example of karmic amplification at work comes with the telling of a lie, a falsehood. It is very rare for one falsehood not to lead to another. With an inevitability the first falsehood requires others to prop it up. In time the number of these falsehoods amplifies. One lie might at first need only two more to keep it under wraps. That two becomes four. The anxiety about being found out can then mount. The four becomes eight and before long it becomes very difficult to keep track of what you have said and to whom. Then if the universe wants you knelt it can all start to unravel in a totally dramatic and sometimes highly public fashion.

Failure to accept something is another example. Recently a “well-balanced genius” refused to accept an election result and threw his toys out of the cot, tarnishing the reputation of a country which he pertained to love, beyond measure and causing people to die as a result. I saw a man from an African dictatorship being interviewed on France 24. He said that the goings on in Washington reminded him of home. The longer one fails to accept something the worse it gets. People can inflict themselves so unpleasantly on others.

Karmic amplification can be decades, or even longer in gestation during a given life. It one accepts the notions of karma and reincarnation, karmic amplification can span lifetimes. One can “earn” for oneself a truly unpleasant and arduous life in which one is forced, and this is the right word, to face up to and own what one has tried to avoid.

Karma accrues interest between incarnations. A debt must be paid, and it earns interest.

What do you reckon does this notion of karmic amplification ring true for you?

Trying to Get Away with It.

Back in the old days when I was at boarding school, if some jape went wrong there was a “moral” code that if you were responsible, you would own up and take the whacking especially if that meant group punishment was avoided. There was a perception that this is what a decent chap would do, take it on the chin or to be more accurate the arse. Of course, when push came to shove not everybody behaved like a decent chap. Some would try to get away with, blame others, make a smokescreen or try to brazen it out. Some would actually tell bare faced lies. The other punishment was running rounds, usually in quanta of ~ 1500m, which is why I represented the school at this distance in athletics subsequently.

I have been pondering whether spoken remorse, either real or feigned, actually does anything at all.

It does not change anything at all in terms of action. When one is training a child forcing them to say sorry can be a punishment and a part of the education process. So-called “grown up” people can feign remorse as a political tactic of getting away with it or turning down the heat until such times as others have forgotten what the fuss was all about in the first place. {Perhaps this a part of the training in PPE at Oxford? Strategies in politics?}

“Phew I got away with that!”

The bottom line I guess comes in whether you believe in sin or karma.

If one simply believes in political expediency, then is does not matter if you feign remorse.

If you believe in sin and karma, then perhaps it does. You can’t buy an indulgence from the Pope anymore. If you are genuinely and from the very bottom of your heart sorry, then that might mitigate in terms of sin. God will hear your thoughts and understand your mitigating sorrow. Of course, you could go to confession. The wronged party however remains wronged.

But what about karma? By your act you have started a flow of causal origination, post hoc remorse cannot stop the flow that you have initiated. Trying to get away with it might increase the karmic demerit and amplify the consequences. Feigning remorse is another karmic demerit. Karma may not be sympathetic like God might be.

What do you reckon does saying sorry change anything much?

If you do something dodgy, do you try to get away with it?

Or do you take responsibility for your actions?

Spiritual Development – A Complete Reorientation

In the West having ambition and making career progression is seen by some as important, all-consuming even. To acquire money, kudos, social position and goods is to be counted as a success.  To win at sports or in the argument is important for some. To climb the league table is a goal or an aim. To meet targets and achieve goals means you are a go-getter. Having timed targets or objectives causes one not only to strive but to stress. This acquisitional mentality pervades. There is a whole lot of measurement out there in the workplace. Comparison mind dominates and people are forever comparing themselves to others. I am not convinced that this generates happiness and wellbeing. People do this kind of stuff with bodies and many have themselves sliced and stitched in order to look “better”. People want to know who is cleverer, who gets the best results.

It is my tenet that if you want to develop “spiritually” a complete reorientation towards life is needed. A tiny change helps yet it remains that, tiny.

If one lets go of this notion of winning and beating others, one can focus on what it is you are doing.

If one aims for enough and no more, then one aids in the effort of not bleeding the planet dry of resource. Acquisitional vampirism harms the planet.

If one drops goal orientation vast tracts of time suddenly open up because one is not stressing about goals.

If one simply does one’s impeccable best, there is absolutely no need to compare with anyone else simply because it is not possible to do any better.

If one attains impermanence ones sees that kudos and social position are transient “things” which exist only in the minds of humanity. They are quite literally made up in the head.

What makes sense to those who live the opening paragraph is madness to those who do not. It is my guess that there is a vice versa here too.

There was a time when I bought partially in to the first paragraph, not any longer. Retrospect suggests that I may have feigned ambition because that was what I was supposed to do. Who knows?

I’ll make a hypothesis.

Whilst one is fully subscribed to the way of life briefly outlined in the first paragraph one does not evolve much towards liberation and because of competition one generates karma. In order to be free one has to let this way of being go, almost completely.