The Inner Life, v. II/Eighth Section/II

THE METHOD OF KARMA It is scarcely possible to put into words the appearance presented to clairvoyant vision on the higher planes by the working of this law of karma. It seems as though the man's action built cells or channels stored with energy, through the reactions of which he can be reached by the law of evolution. The appearance is as though all sorts of forces are playing round him, but they are able to influence him only by acting through these energies which he has himself set in motion. He is continually adding to the number of these cells or channels of energy, and so is continually modifying the possibilities of reaching him. It is in meeting and dealing with all these kaleidoscopic changes, and yet in spite of them all getting in its work and accurately performing its task, that the marvellous and all but incredible adaptability and versatility of karma is exhibited. There is another aspect of karma the consideration of which I have found helpful in the effort to understand its working; but it belongs to a plane so high that it is unfortunately impossible to put it clearly into words. Imagine that we see each man as though he were absolutely alone in the universe, the centre of an incredibly vast series of concentric spheres. Every thought, or word, or action of his sends out a stream of force which rushes towards the surfaces of the spheres. This force strikes the interior surface of one of the spheres, and, being at right angles to it, is necessarily reflected back unerringly to the point from which it came. From which sphere it is reflected seems to depend upon the character of the force, and this also naturally regulates the time of its return. The force which is generated by some actions strikes a sphere comparatively near at hand, and is reflected back very quickly, while other forces rush on almost to infinity, and return only after many lives. But in any case they inevitably return, and they can return nowhere but to the centre from which they came forth. Each man makes his own spheres, and the play of his forces is in no way affected by the action of those sent up by his neighbor, for they cross one another without interfering, just as do the rays of light from two lamps. And the medium through which they move is frictionless, so that the amount of force which returns is precisely that which the man himself has generated. The prarabdha karma of an individual, that is, the karma selected by the authorities for him to discharge in his present life, divides itself into two parts. That which is to express itself in his physical body is made by the Devarajas into the thought-form or elemental which builds the body, of which we have spoken in a previous section; but the other and far larger block which is to indicate his fate through life, the good or evil fortune which is to come to him — this is made into another thought-form which does not descend; hovering over the embryo, it remains upon the mental plane. From that level it broods over the man and takes or makes opportunities to discharge itself by sections, sending down from itself a flash like lightning to strike, or a finger to touch, sometimes far down on the physical plane, sometimes a sort of extension which reaches only the astral plane, and sometimes what we may call a horizontal flash or finger upon the mental plane. This elemental goes on discharging itself until it is quite empty; and then, like the other, it fades into nothingness, or more correctly is disintegrated and returns to the matter of the plane. The man can modify its action by the new karma which he is constantly making, by the new causes which he is perpetually setting up. The ordinary man has usually scarcely will enough to create any strong new causes, and so the elemental empties itself of its contents according to what may be described as its original program, taking advantage of convenient astrological periods and surrounding circumstances, which make its work easier or more effective; and so the horoscope of the man may work out with considerable exactitude. But if the man be sufficiently developed to possess a strong will, the elemental's action is likely to be much modified, and the life will by no means follow the lines laid down in the horoscope. Sometimes the modifications introduced are such that the elemental is unable fully to discharge himself before the time of the man's death; and in that case whatever is left of him is again absorbed into the great mass of the sanchita karma — that which has not yet been worked out; and out of that another and more or less similar elemental is made ready for the beginning of the next physical life. The great mass of the accumulated karma can also be seen hovering over the ego. Usually it is not a pleasant sight, because by the nature of things it contains more evil than good result. In the earlier days of their development in the remote past, most men have done many things that they should not have done, and thereby have laid up for themselves as a physical result a good deal of suffering on this lowest plane. In the present day all civilized beings have risen at least to the level of good intention, and consequently there is much less of directly evil karma being made by such people. We all do foolish things at times; we all make mistakes; but still on the whole the average civilized being is trying to do good and not harm, and therefore on the whole is likely to be making more good karma than bad. But by no means all of the good karma goes into that great accumulated mass, and so we get the impression in that of a preponderance of evil over good. The result of most good thoughts or good actions is to improve the man himself, to make one or other of his bodies vibrate in response to higher forces, or to bring out in him qualities of courage, determination, affection, devotion, which he did not possess in so full a measure before. All this effect then shows in the man himself and in his vehicles, but not in the mass of piled up karma which is waiting for him. If, however, he does some good action definitely with the thought of its reward in his mind, good karma for that good action will come to him, and will store itself up with the rest of the accumulation until such time as it may be brought forward and materialized into activity. This good karma naturally binds the man to earth just as effectually as evil karma, and consequently the man who is aiming at real progress learns to do all actions absolutely without thought of self or of the result of his action, because if there is no thought of self, results of the ordinary kind cannot touch him. Not that the man can escape the benefit of a good deed, any more than he can escape the result of an evil deed; but if the man thinks of the reward that will come to him he will receive the benefit in the shape of that reward, whereas if he forgets himself entirely and does this thing out of the fulness of his heart, because it is the right thing to do and therefore he can do no other, then the whole force of the result is spent in the building of his own character, and nothing of it remains to bind him to the lower planes. The fact is that in each case the man gets what he wants. As the Christ said Himself: “Verily I say unto you, they have their reward.” The man who thinks of good result to himself obtains that good result; the mail who is not thinking of himself at all, or thinking only of making himself a channel for the forces of the LOGOS, is made into a better channel as the result of the action which that thought prompted. Another complication is introduced by the fact that many people do good deeds in the name of and for the sake of some other, and in that way they make that other a partaker with them of the results. Many a man does a good deed in the name of the Christ, or if he be a Theosophist, in that of the Master, and justice demands that in such a case, since it is the thought of the Christ or the Master which has produced this result, something of the effect must go to the great person in question. In this way vast stores of helpful magnetism are constantly at the disposal of those Great Ones to whom many send thoughts of affection and devotion, in whose name many kindly deeds are done. Naturally it would be utterly impossible that the result of such action should in any way bind the Great One. It simply provides him with additional spiritual force for the work which he has in hand.