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elevate it to greater heights.
The desires and characteristics brought over from the past lives, of course, seek fuller expression and
manifestation upon the lines of the past lives. These tendencies simply wish to be let alone and to grow
according to their own laws of development and manifestation. But the unfolding Spirit, knowing that the
soul's best interests are along the lines of spiritual unfoldment and growth, brings a steady pressure to bear,
life after life, upon the soul, causing it to gradually kill out the lower desires and characteristics, and to
develop qualities which tend to lead it upward instead of allowing it to remain on its present level, there to
bring to blossom and fruit many low thoughts and desires. Absolute Justice reigns over the operations of the
Law of Karma, but back of that and superior even to its might is found the Infinite Love of the absolute which
tends to Redeem the race. It is that love that is back of all the upward tendencies of the soul, and which we all
feel within our inner selves in our best moments. The light of the Spirit (Love) is ever there.
Our relationship to others in past lives has its effect upon the working of the Law of Karma. If in the past we
have formed attachments for other individuals, either through love or hate; either by kindness or cruelty; these
attachments manifest in our present life, for these persons are bound to us, and we to them, by the bonds of
Karma, until the attachment is worn out. Such people will in the present life have certain relationships to us,
the object of which is the working out of the problems in which we are mutually concerned, the adjustment of
relationship, the "squaring up" of accounts, the development of both. We are apt to be placed in a position to
receive hurts from those whom we have hurt in past lives, and this not through the idea of revenge, but by the
inexorable working out of the Law of Compensation in Karmic adjustments. And when we are helped,
comforted and receive favors from those who we helped in past lives, it is not merely a reward, but the
operation of the same law of Justice. The person who hurts us in this way may have no desire to do so, and
may even be distressed because he is used as an instrument in this way, but the Karmic Law places him in a
position where he unwittingly and without desire acts so that you receive pain through him. Have you not felt
yourselves hurting another, although you had no desire and intention of so doing, and, in fact, were sorely
distressed because you could not prevent the pain? This Is the operation of Karma. Have you not found
yourself placed where you unexpectedly were made the bestower of favors upon some almost unknown
persons? This is Karma. The Wheel turns slowly, but it makes the complete circle.
Karma is the companion law to Metempsychosis. The two are inextricably connected, and their operations are
closely interwoven. Constant and unvarying in operation, Karma manifests upon and in worlds, planets, races,
nations, families and persons Everywhere in space is the great law in operation in some form. The so-called
mechanical operations called Causation are as much a phase of Karma as is the highest phases manifest on the
higher planes of life, far beyond our own. And through it all is ever the urge toward perfection--the upward
movement of all life. The Yogi teachings regard the Universe as a mighty whole, and the Law of Karma as the
one great law operating and manifesting through that whole.
How different is the workings of this mighty Law from the many ideas advanced by man to account for the
happenings of life. Mere Chance is no explanation, for the careful thinker must inevitably come to the
conclusion that in an Universe governed by law, there can be no room for Chance. And to suppose that all
rewards and punishments are bestowed by a personal deity, in answer to prayers, supplications, good
behavior, offerings, etc., is to fall back into the childhood stage of the race thought. The Yogis teach that the
sorrow, suffering and affliction witnessed on all sides of us, as well as the joy, happiness and blessings also in
evidence, are not caused by the will or whim of some capricious deity to reward his friends and punish his
enemies--but by the working of an invariable Law which metes out to each his measure of good and ill
according to his Karmic attachments and relationships.
Those who are suffering, and who see no cause for their pain, are apt to complain and rebel when they see
others of no apparent merit enjoying the good things of life which have been denied their apparently more
Chapter XVIII 87
worthy brethren. The churches have no answer except "It is God's will," and that "the Divine motive must not
be questioned." These answers seem like mockery, particularly when the idea of Divine Justice is associated
with the teaching. There is no other answer compatible with Divine Justice other than the Law of Karma,
which makes each person responsible for his or her happiness or misery. And there is nothing so stimulating
to one as to know that he has within himself the means to create for himself newer and better conditions of life
and environment. We are what we are to-day by reason of what we were in our yesterdays. We will be in our
tomorrows that which we have started into operation to-day. As we sow in this life, so shall we reap in the
next--we are now reaping that which we have sown in the past. St. Paul voiced a world truth when he said:
"Brethren, be not deceived. God is not mocked, for whatsoever a man soweth that shall he also reap."
The teachers divide the operation of Karma into three general classes, as follows: (1) The Karmic
manifestations which are now under way in our lives, producing results which are the effects of causes set into
motion in our past lives. This is the most common form, and best known phase of Karmic manifestation.
(2) The Karma which we are now acquiring and storing up by reason of our actions, deeds, thoughts and
mental and spiritual relationships. This stored up Karma will spring into operation in future lives, when the
body and environments appropriate for its manifestation presents itself or is secured; or else when other [ Pobierz całość w formacie PDF ]