THEOSOPHICAL SOCIETY
Application of Theosophical Theories
by William Q.
Judge
The
mistake is being made by a great many persons, among them being Theosophists, of
applying several of the doctrines current in Theosophical literature, to only
one or two phases of a question or to only one thing at a time, limiting rules
which have universal application to a few cases, when in fact all those
doctrines which have been current in the East for so long a time should be
universally applied.
For
instance, take the law of Karma. Some people say, "yes, we believe in
that," but they only apply it to human beings. They consider it only in
its relation to their own acts or to the acts of all men. Sometimes they fail
to see that it has its effect not only on themselves and their fellows, but as
well on the greatest of Mahatmas. Those great Beings are not exempt from it; in
fact they are, so to say, more bound by it than we are. Although they are said
to be above Karma, this is only to be taken to mean that, having escaped from
the wheel of Samsara (which means the wheel of life
and death, or rebirths), and in that sense are above Karma, at the same time we
will find them often unable to act in a given case. Why? If they have
transcended Karma, how can it be possible that in any instance they may not
break the law, or perform certain acts which to us seem to be proper at just
that juncture? Why can they not, say in the case of a chela
who has worked for them and for the cause, for years with the most exalted
unselfishness, interfere and save him from suddenly falling or being
overwhelmed by horrible misfortune; or interfere to help or direct a movement?
It is because they have become part of the great law of Karma itself. It would
be impossible for them to lift a finger.
Again,
we know that at a certain period of progress, far above this sublunary world,
the adept reaches a point when he may, if he so chooses, formulate a wish that
he might be one of the Devas, one of that bright host
of beings of whose pleasure, glory and power we can have no idea. The mere
formulation of the wish is enough. At that moment he becomes one of the Devas. He then for a period of time which in its extent is
incalculable, enjoys that condition--then what? Then he has to begin again low
down in the scale, in a mode and for a purpose which it would be useless to
detail here, because it could not be understood, and also because I am not able
to put it in any language with which I am conversant. In this, then, is not
this particular adept who thus fell, subject to the
law of Karma?
There
is in the Hindoo books a pretty story which
illustrates this. A certain man heard that every day a most beautiful woman
rose up out of the sea, and combed her hair. He resolved that he would go to
see her. He went, and she rose up as usual. He sprang into the sea behind her,
and with her went down to her abode. There he lived with her for a vast length
of time. One day she said she had to go away and stated that he must not touch
a picture which was on the wall, and then departed. In a few days, fired by
curiosity, he went to look at the picture; saw that it was an enameled one of a
most ravishingly beautiful person, and he put out his hand to touch it. At that
moment the foot of the figure suddenly enlarged, flew out from the frame, and
sent him back to the scenes of earth, where he met with only sorrow and
trouble.
The
law of Karma must be applied to everything. Nothing is exempt from it. It rules
the vital molecule from plant up to Brahma himself. Apply it then to the
vegetable, animal and human kingdom alike.
Another
law is that of Reincarnation. This is not to be confined only to the souls and
bodies of men. Why not use it for every branch of nature to which it may be
applicable? Not only are we, men and women, reincarnated; but also every
molecule of which our bodies are composed. In what way, then, can we connect
this rule with all of our thoughts? Does it apply there? It seems to me that it
does, and with as much force as anywhere. Each thought is of definite length.
It does not last for over what we may call an instant, but the time of its
duration is in fact much shorter. It springs into life and then it dies; but it
is at once reborn in the form of another thought. And thus the process goes on
from moment to moment, from hour to hour, from day to day. And each one of
these reincarnated thoughts lives its life, some good, some bad, some so
terrible in their nature that if we could see them we would shrink back in
affright. Further than that, a number of these thoughts form themselves into a
certain idea, and it dies to be reincarnated in its time.
Thus on rolls this vast flood. Will it
overwhelm us? It may; it often does. Let us then make our thoughts pure. Our
thoughts are the matrix, the mine, the fountain, the source of all that we are
and of all that we may be.
WILLIAM
Q. JUDGE
First
published 1886
THEOSOPHICAL SOCIETY