KARMA AND DESTINY
Karma is the universal law of the One Life in all its myriad manifestations from the cosmic to the atomic, spanning eternity and present in each moment. Every evolving intelligence encapsulated in matter is unerringly subject to the ceaseless effects of Karma and must conform itself, at first unconsciously and then freely, to its inexorable decree of universal harmony. The doctrine of Karma unveils the metaphysical key to the mysteries of authentic human choice, free will and divine destiny, but it can be comprehended only when applied with Buddhic insight to the large experiences and small events of life on earth. To discern the karmic meanings of the complex details of daily life, whilst experiencing the elusive mystery of incarnation, one must begin with the vibratory rates of the simplest thoughts and feelings, words and deeds, linking them to levels of motivation, states of consciousness, fixity of mind and fidelity of heart. Each thoughtful or thoughtless impulse of the inner nature magnetizes one's environment through the activity of the organs of the outer vestures, invoking exact compensation and ethical retribution. There is nothing mechanical in the karmic adjustment of magnetic differentials; it is an inward and moral process, an integral aspect of a continual choice between spiritualization and materialization. The distinction between distributive and collective Karma, like the difference between the raindrop and the storm, exists within a larger process of essential unity. Humanity and its units, its races, nations, tribes and individuals, embody a vital energy and share a common destiny which none may resist or repel. The eternally patient and compassionate teacher of mankind, Karma sternly instructs each and all in the supreme lesson that there is no individual enlightenment or welfare apart from sacrificial service to every sentient being, collectively constituting the One Life.
This pivotal principle, the substratum of free will and destiny, may be understood in terms of the choice between the manvantaric star of one's individuality and the personal star of a single lifetime. Throughout all possible variations in personal destiny over myriad lifetimes, this choice must be made again and again. The clarity and direction of one's choices in previous lives shape the fabric of circumstances in which one chooses in this life and future lives. That fabric might be a refined tapestry in which may be etched the mystic emblems of the pilgrimage of the soul, or a coarsely knotted cloth of confused dreams and missed opportunities. Psychologically, there is the wayward choice between two voices: one is the voice of illusion and delusion, of the senses and kama manas, of the separative personal consciousness which cannot embrace a holistic perspective encompassing many lives; the other is the voice of Krishna-Christos, the voice of God in man which speaks in the universal language of the soul. There is a direct relation between one's recurrent choices in regard to these voices, and one's readiness, in the realm of action, to ally oneself with Krishna, standing luminously alone, or his innumerable adversaries. In the Mahabharatan war fought on Kurukshetra, the field of external encounters, individuals are constantly making, mostly unconsciously or with partial self-consciousness, fateful choices between Krishna and his armies. This archetypal choice was offered by Krishna to the depraved Duryodhana, who rejected Krishna in favour of the armies trained by him, reflecting the short-sighted empiricism of kama manas. When Arjuna, representing Manas bereft of such external supports, was offered the privilege of having Krishna as his charioteer, he happily and willingly chose Krishna, even though he did not fully fathom the invisible stature of Krishna, let alone his cosmic splendour.
Philosophically, the Mahabharatan war is emblematic of the inevitable ethical and spiritual struggle to which every human soul is irreversibly committed by the fact of Manasic awareness, traceable to the sacrificial descent and benediction of the solar ancestors over eighteen million years ago. Each chooses, Krishna teaches, according to his lights, whatever seems best. Thereby the subtle threads of one's self-devised destiny are fused, and one must pass below the throne of Necessity without looking back, like the pilgrims in the Myth of Er, to live out and learn from the karmic results of one's choice. Recorded by the Lipikas, engraved in one's vestures and reflected in surrounding circumstances, this destiny rises up to meet the soul at every turn in life. Yet, though it is "written in the stars", destiny does not preclude the risks and possibilities of further choice.
Even if through past actions one is destined to suffer miseries at the hands of various agencies, the power of choice remains. It is a constant factor throughout all the vagaries of karmic precipitation. As Plato taught, the gods are blameless for the inward condition of the soul in every situation, and each sufferer must choose between either preserving purity of consciousness or becoming stained by the iniquities of unthinking reaction, mental violence and a refusal to take responsibility.
Choices are not random. Collectively, they show a tonality and texture which traces the line of life's meditation, the dominant choice over a lifetime. This choice depends upon the degree of discernment of the different types of external and internal conditions surrounding the soul. Externally, there are myriads upon myriads of elemental centres of intelligence already imprinted by the thoughts, feelings and acts of individuals, past and present, embodied and disembodied. They are drawn to each person and respond to the rationalized desires of the lower self, thus giving seeming substantiality to the entrenched delusion of personal existence based upon likes and dislikes. Those who are extremely weak-willed from the standpoint of the soul and excessively self-willed in the eyes of others have fostered the deceptive notion that they are forging their own path in the world, whereas in truth they are only acquiescing through compulsive reaction in their lunar destiny. Alternatively, there are internal conditions which include the solar potency of pure ideation of the Monad, the immortal Buddhi-Manas which is capable of sustaining a strong current of selfless meditation. The range and richness, continuity and depth, of such meditation depend upon mental calm, unconditional compassion and spiritual fearlessness. On the noumenal plane, thought, motivation and volition are indeed inseparable. Authentic mystical states arise from the fusion of the deepest aspirations, the finest feelings and the strongest affirmations of meditation within the solemn stillness of the sanctuary of the soul. Daily renewed in deep sleep, consecrated at dawn and dusk, and invoked with humility before sleep, the inward vision of universal good may be made into a continuous current through the potency of a Vow. In time one can silence the lower mind at will, altering the polarity of the nervous system, and ponder the karmic meanings and lessons inherent in the events and opportunities of each day. Thus reaching beyond any limited sense of identity and in the oceanic calm of one's true selflhood, one may listen to the voice of God within the heart, the daimon honoured by Socrates and Gandhi. For a trained mystic who has learnt to give Nature time to speak, the inner voice can become the ever-present Chitkala, the benediction of Kwan Yin as a constant guardian.
For the average person, whose highest vestures are veiled by the samskaric residues of past actions and present vacillation, the inner voice cannot be heard and the pre-birth vision of the soul is forgotten. Yet, they may be mirrored dimly in the muddled personal mind as vague and chaotic recollections, as feeble and faltering notions of some essential reform to be made in life, or some sacrificial act of goodness to be offered in the service of others. Through inconstant flickerings along the invisible spinal cord, there may be sporadic resolves to renew the most precious moment one can recall from early childhood or from fleeting contact with the benevolent current of past teachers. In a variety of ways, even if only fitfully and imperfectly, every person can receive help from internal conditions which can release the spiritual will. The greater the fidelity, the selflessness and self-assurance with which one cleaves to these inner promptings of the immortal soul, the more instantaneously they light up the immediate task at hand. Above all, the more they are heeded, the less the effort needed to sustain continuity. With the same certitude, the opposite consequences follow for those who foolishly ignore or flaunt this inner guidance for the sake of enhancing the delusive sense of personal self-importance. But even the most spiritually impoverished human beings are sheltered by the invisible protection of the Divine Prototype, and therefore even amidst the muddle and froth of psychic fantasy there is a concealed thread of truth. Wise and loving friends might be able to recognize and strengthen it. A true spiritual teacher could help to sift the wheat from the chaff, quicken the inward process of alchemical transmutation, and show the pathway to Divine Wisdom.
As the One Law of spiritual evolution, Karma is more generous to each and every human soul in need of help than the niggardly thinking of the nihilistic can envisage. It is neither a doctrine that is so abstruse and remote that it cannot be related to the present moment, nor is it nearly as inflexible and hostile as claimed by those who have gratuitously declared a vote of no-confidence in themselves and in the human race. Far from precluding the idea that each human being has a unique and inherently significant mission on this earth, the law of Karma actually ordains that every single person has a divine dharma which he or she alone can and must fulfil. There is an authentic dignity and beauty, a profound meaning, to the uniqueness of the divine presence in and around every human soul. The sacredness of individual choice was affirmed as the basis of human solidarity by the inspired forerunners of the Aquarian Age, those luminaries who initiated the Renaissance and the Enlightenment in Europe. If the prospect has not yet smiled upon all, this is because too many have laboured under the deadweight of traditional theology and secular fatalism. Where there is the quickening of dharma, there is also the precipitation of past and present adharma.
The heavenly voice of the invisible Prototype is heard and felt, without any external tokens of empirical certitude. In the life of a good and simple person, who makes a mental image of Christ or Buddha, Shiva or Krishna, that voice may seem to come in a form engendered by the ecstatic devotion of the individual who has purity of heart. Many thousands of people all over the world belong to the invisible fraternity of fortunate souls who, having made a fearless and compassionate invocation on behalf of a friend or relative in distress, suddenly heard a vibrant voice of authoritative assurance and sensed an aureole of light soon after. This voice may appear to come from outside oneself, and, paradoxically, that other voice, the voice of the intimate astral, all too often the evil genius of man, seems to originate within. When it speaks, it aggravates the confusions of the compulsive persona, urging the hapless listener to rush into mindless activity. When the heavenly voice speaks to the depths of one's soul, it has a calming influence and allays the anxieties of kama manas. There is a natural soul-reticence to tell others about the heavenly voice, and a grateful concern to treasure its words in silence. However well-intentioned, anything that is allowed to pass through the matrix of the psychic nature risks distortion and generates a smoky obscuration that acts as a barrier to further guidance and profounder help from the Divine Prototype. What begins as unthinking indiscretion soon becomes delusive, and unless promptly checked, culminates in abject servitude to the astral shadow. Then, deceived by this simulacrum, the shadow of oneself outside the path of Dharma, one is drawn in a direction that may be contrary to one's true destiny. This abdication from the soul's self-chosen task in the course of evolution may initially be imperceptible, but the choice of destinies remains as long as the two voices can be heard.
One cannot continue to listen to the voice of delusion until one finds oneself trapped in the self-woven meshes of despair, and then hope to be suddenly and vicariously saved. Recognition of the futility of seeking vicarious salvation is no reason for inertia or fatalism. One should never underestimate the potency of tapas and true repentance. Sages alone are in a position to judge the karmic ratios and curves of any person, and they never dismiss the hope of self-redemption for a single human being. They understand the practical import of the Bodhisattva vow, which is rooted not in wishful thinking but in the essential nature of the soul. Even if only at the moment of death, when the Divine Prototype assists in the separation of the principles, inner guidance is available in recognizing the true meaning of one's life. Long before the transition called death, there are precious opportunities in times of cool reflection, and during the nightly passage into sushupti, to strengthen the bond with the Higher Self. But these opportunities must be used wisely if one is to take hold of the plank of salvation – the Monad – and not be carried off by the whirlwind of worldly distractions.
By bringing Buddhic intuition to bear upon the necessary relations of past causes and present effects in particular situations, it is possible to extract karmic lessons from a ceaseless process of becoming which would otherwise appear random, chaotic or even trivial. Whilst it may seem easier to apply a general principle to a specific situation than to derive higher meanings from lower phenomena, it is important though difficult to show relevance, integrity and proper timing in bringing the abstract to bear upon concrete contexts. These interrelated aspects of Buddhic understanding, intimately connected with the Platonic teaching about the upward and downward dialectic, are mirrorings of Karma operating on the mental plane through cyclic time. Both the seemingly subjective processes of thought and the apparently objective features of its activity are instantiations of the One Law. Metaphysically, it is the inseparability of spirit from matter that accounts for the immutability of law in nature and the correspondence of modes of action between different planes of substance or matter. Nevertheless, there is a fundamental distinction between noumena and phenomena, between spiritual factors and physical forces, and this is connected with the crucial difference between the Akashic Divine Prototype and the astral form, the manvantaric star and personal constellation of each incarnated individual.
The entire teaching of Karma is an elaboration of the truth of "absolute Harmony in the world of matter as in the world of Spirit". We need to see the similitude of all things and the signature of the Divine in all the works of Nature. Anyone can appreciate the beauty of the sunrise and sunset or look at the night sky and sense the harmony of the heavens. But in the West, since the days of Pythagoras and Plato, it was already known, and commented upon by Cicero and Philo, that few could connect what they saw in the firmament with what was taking place around them on earth. Far too many people spend too much time in idle gazing, without looking from above below and from below above, bridging the gap between heaven and earth. The benevolent and protective feeling towards the whole of humanity experienced by astronauts privileged to view the good earth from outer space is a poignant pointer to the future. But it is not necessary to journey into outer space to gain a feeling for global welfare. Strong and mature men and women of universal culture can serve as witnesses to the human significance of the harmony of the heavens, and become attuned to the music of the spheres. Sensing in their own hearts the majestic harmony of the metaphysical world of spirit, they may recognize its mirrorings in the world of matter.
Karma either comes as an avenging "fury or a rewarding angel". The distinction has nothing to do with externals, but rather with the inward spiritual impulse of one's actions, which by their benevolent or selfish motivation, draw back upon the doer the blessings or curses of unerring destiny.
The only prayer that is consistent with the religion of karmic responsibility is the sacrificial invocation of the Higher Self on behalf of all humanity. Through growing gratitude for the gifts already received from parents and teachers, one may gain the courage and honesty to correct one's freely chosen course. In time one can learn to insert oneself into the universal giving and receiving of that which is the heartbeat of sacrificial Karma. With greater intelligence and maturity, with more wisdom and discrimination, but above all, with a profounder benevolence for all living beings, one will enter into a richer sense of the citizenship of the world. Nourished in the silence and solitude of meditation upon the One Light, one can exemplify a detached precision and effortless transcendence as a compassionate participant in the visible cosmos of beings who are sharers in collective Karma. In time one may sense the awesome stature of the manvantaric star of each individual abiding behind and beyond the panoramic changes induced by the personal constellations which provide opportunities to participate in the samsaric stream of individual and collective self-consciousness.
Hermes, July, 1981