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Friday, September 9, 2011

DUGPAS: BROTHERS OF THE SHADOW, BLACK BROTHERHOOD

DUGPAS: BROTHERS OF THE SHADOW, BLACK BROTHERHOOD

Erle Frayne D. Argonza / Ra

Magandang araw! Good day!

In my previous writings, I did elaborate on a series of articles about the Dark Masters and their Brotherhood, the Dark or Black Brotherhood. They constitute huge networks of puppets and accomplices down on the surface of our planet, their leaders comprising Adepts of evil called the Illuminates.

In this note, I will supplement those notes by citing what Theos Sophia or divine wisdom said about them. Too many words said as a matter of fact. From the beginnings of the release of divine wisdom to the open public (see mahatmas’ letters) to the writing and release of the Secret Doctrine, the magnum opus on the wisdom, so many discourses on the Dark Chohans and the dugpas were elucidated.

Down on the surface of Terra are many dugpas, the Brothers of the Shadow. Uncommitted to the conduct and practice of spiritual precepts, they are abominations down here who totally dictate terms and directives to their chelas or apprentices. They thrive through total control and manipulation of their subjects, like a mesmerizer hypnotizes subjects.

In the current context particularly, when the networks of the Black Brotherhood have on the agenda the New Age practices as religion in place of the old ones (fundamentalism), the notion of ‘evil is cool’ has become endemic and popular. Wicca, sorcery, spiritism/channeling, related forms, are on the ascent, all made to rise as the enabling measures of the dugpas are now prevalent.

Below is an excerpt from Helena P. Blavatsky’s Key to Theosophy regarding the subject.

ENQUIRER. This is very interesting. Tell me, have the Adepts thus inspired or dictated to many of your Theosophists?

THEOSOPHIST. No, on the contrary, to very few. Such operations require special conditions. An unscrupulous but skilled Adept of the Black Brotherhood ("Brothers of the Shadow," and Dugpas, we call them) has far less difficulties to labour under. For, having no laws of the Spiritual kind to trammel his actions, such a Dugpa "sorcerer" will most unceremoniously obtain control over any mind, and subject it entirely to his evil powers. But our Masters will never do that. They have no right, except by falling into Black Magic, to obtain full mastery over anyone's immortal Ego, and can therefore act only on the physical and psychic nature of the subject, leaving thereby the free will of the latter wholly undisturbed. Hence, unless a person has been brought into psychic relationship with the Masters, and is assisted by virtue of his full faith in, and devotion to, his Teachers, the latter, whenever transmitting their thoughts to one with whom these conditions are not fulfilled, experience great difficulties in penetrating into the cloudy chaos of that person's sphere. But this is no place to treat of a subject of this nature. Suffice it to say, that if the power exists, then there are Intelligences (embodied or disembodied) which guide this power, and living conscious instruments through whom it is transmitted and by whom it is received. We have only to beware of black magic.

ENQUIRER. But what do you really mean by "black magic"?

THEOSOPHIST. Simply abuse of psychic powers, or of any secret of nature; the fact of applying to selfish and sinful ends the powers of Occultism. A hypnotiser, who, taking advantage of his powers of "suggestion," forces a subject to steal or murder, would be called a black magician by us. The famous "rejuvenating system" of Dr. Brown-Sequard, of Paris, through a loathsome animal injection into human blood -- a discovery all the medical papers of Europe are now discussing -- if true, is unconscious black magic.

ENQUIRER. But this is mediaeval belief in witchcraft and sorcery! Even Law itself has ceased to believe in such things?

THEOSOPHIST. So much the worse for law, as it has been led, through such a lack of discrimination, into committing more than one judiciary mistake and crime. It is the term alone that frightens you with its "superstitious" ring in it. Would not law punish an abuse of hypnotic powers, as I just mentioned? Nay, it has so punished it already in France and Germany; yet it would indignantly deny that it applied punishment to a crime of evident sorcery. You cannot believe in the efficacy and reality of the powers of suggestion by physicians and mesmerisers (or hypnotisers), and then refuse to believe in the same powers when used for evil motives. And if you do, then you believe in Sorcery. You cannot believe in good and disbelieve in evil, accept genuine money and refuse to credit such a thing as false coin. Nothing can exist without its contrast, and no day, no light, no good could have any representation as such in your consciousness, were there no night, darkness nor evil to offset and contrast them.

ENQUIRER. Indeed, I have known men, who, while thoroughly believing in that which you call great psychic, or magic powers, laughed at the very mention of Witchcraft and Sorcery.

THEOSOPHIST. What does it prove? Simply that they are illogical. So much the worse for them, again. And we, knowing as we do of the existence of good and holy Adepts, believe as thoroughly in the existence of bad and unholy Adepts, or -- Dugpas.

[Philippines, 14 August 2011]

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Tuesday, September 6, 2011

REVERENCE FOR MASTERS

REVERENCE FOR MASTERS

Erle Frayne D. Argonza / Ra

Magandang umaga! Good morning!

The Christians consider Jesus as the greatest of all masters whom they regard, in fact, as the only master worth their respect. While the blind faith of Christians is objectionable, their reverence for a master is understandable as one that defines the relationship between a devotee and a teacher of the Law.

In the spiritual Brotherhood—Great White Brotherhood—the relationship between the chela (disciple) and masters is the source of deference and demeanor for the Brothers & Sisters of Light. Such a reverence is volitional, a manifestation of devotion (mutual devotion), and show of mutual respect between chelas and masters.

A teacher (master) in the Brotherhood always puts into light the volitional will of the chela and does not in any way interfere by undercutting such voluntarism. No teacher of Light ever controls or manipulates chelas, as such act of control and manipulation belongs more to the masters of the Black Brotherhood or Dark Brotherhood.

The term master means being a teacher of divine wisdom. It has nothing to do with being master of certain slaves. So when chelas would address a teacher as Master, the term is done with reference for the master’s conduct of tasks as a teacher.

In my native dialect Ibanag in northern Luzon, the term mestru refers to male teacher, while mestra refers to the female school teacher. I found out later that the said Ibanag words originated from the Hispanic words maestro (male school teacher) and maestra (female school teacher) which has the identical translation of ‘master’ in English.

The same reverence for school teachers as demonstrated by pupils characterizes the reverence that chelas manifest for the masters of Light. In my own experience as a teacher, seekers and mystics have been addressing me as Master, not that it came from me (I would be ashamed to tell seekers to “hey you! Better call me a Master…”), even as I prefer to be called Brother in fact. Thanks to those who address me as master, graces be unto them.

Below is an excerpt from the work of H.P.Blavatsky regarding the subject, in the book The Key to Theosophy.

ARE THEY "SPIRITS OF LIGHT" OR "GOBLINS DAMN'D"?

ENQUIRER. Who are they, finally, those whom you call your "Masters"? Some say they are "Spirits," or some other kind of supernatural beings, while others call them "myths."

THEOSOPHIST. They are neither. I once heard one outsider say to another that they were a sort of male mermaids, whatever such a creature may be. But if you listen to what people say, you will never have a true conception of them. In the first place they are living men, born as we are born, and doomed to die like every other mortal.

ENQUIRER. Yes, but it is rumoured that some of them are a thousand years old. Is this true?

THEOSOPHIST. As true as the miraculous growth of hair on the head of Meredith's Shagpat. Truly, like the "Identical," no Theosophical shaving has hitherto been able to crop it. The more we deny them, the more we try to set people right, the more absurd do the inventions become. I have heard of Methuselah being 969 years old; but, not being forced to believe in it, have laughed at the statement, for which I was forthwith regarded by many as a blasphemous heretic.

ENQUIRER. Seriously, though, do they outlive the ordinary age of men?

THEOSOPHIST. What do you call the ordinary age? I remember reading in the Lancet of a Mexican who was almost 190 years old; but I have never heard of mortal man, layman, or Adept, who could live even half the years allotted to Methuselah. Some Adepts do exceed, by a good deal, what you would call the ordinary age; yet there is nothing miraculous in it, and very few of them care to live very long.

ENQUIRER. But what does the word "Mahatma" really mean?

THEOSOPHIST. Simply a "great soul," great through moral elevation and intellectual attainment. If the title of great is given to a drunken soldier like Alexander, why should we not call those "Great" who have achieved far greater conquests in Nature's secrets, than Alexander ever did on the field of battle? Besides, the term is an Indian and a very old word.

ENQUIRER. And why do you call them "Masters"?

THEOSOPHIST. We call them "Masters" because they are our teachers; and because from them we have derived all the Theosophical truths, however inadequately some of us may have expressed, and others understood, them. They are men of great learning, whom we term Initiates, and still greater holiness of life. They are not ascetics in the ordinary sense, though they certainly remain apart from the turmoil and strife of your western world.

ENQUIRER. But is it not selfish thus to isolate themselves?

THEOSOPHIST. Where is the selfishness? Does not the fate of the Theosophical Society sufficiently prove that the world is neither ready to recognise them nor to profit by their teaching? Of what use would Professor Clerk Maxwell have been to instruct a class of little boys in their multiplication-table? Besides, they isolate themselves only from the West. In their own country they go about as publicly as other people do.

ENQUIRER. Don't you ascribe to them supernatural powers?

THEOSOPHIST. We believe in nothing supernatural, as I have told you already. Had Edison lived and invented his phonograph two hundred years ago, he would most probably have been burnt along with it, and the whole attributed to the devil. The powers which they exercise are simply the development of potencies lying latent in every man and woman, and the existence of which even official science begins to recognise.

ENQUIRER. Is it true that these men inspire some of your writers, and that many, if not all, of your Theosophical works were written under their dictation?

THEOSOPHIST. Some have. There are passages entirely dictated by them and verbatim, but in most cases they only inspire the ideas and leave the literary form to the writers.

ENQUIRER. But this in itself is miraculous; is, in fact, a miracle. How can they do it?

THEOSOPHIST. My dear Sir, you are labouring under a great mistake, and it is science itself that will refute your arguments at no distant day. Why should it be a "miracle," as you call it? A miracle is supposed to mean some operation which is supernatural, whereas there is really nothing above or beyond NATURE and Nature's laws. Among the many forms of the "miracle" which have come under modern scientific recognition, there is Hypnotism, and one phase of its power is known as "Suggestion," a form of thought transference, which has been successfully used in combating particular physical diseases, etc. The time is not far distant when the World of Science will be forced to acknowledge that there exists as much interaction between one mind and another, no matter at what distance, as between one body and another in closest contact. When two minds are sympathetically related, and the instruments through which they function are tuned to respond magnetically and electrically to one another, there is nothing which will prevent the transmission of thoughts from one to the other, at will; for since the mind is not of a tangible nature, that distance can divide it from the subject of its contemplation, it follows that the only difference that can exist between two minds is a difference of STATE. So if this latter hindrance is overcome, where is the "miracle" of thought transference, at whatever distance.

[Philippines, 10 August 2011]

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Sunday, September 4, 2011

DARK CHOHANS: GODS OF THE PRALAYA

DARK CHOHANS: GODS OF THE PRALAYA

Erle Frayne D. Argonza / Ra

Felicitious greetings from this Fellow of the spiritual Brotherhood!

I already dealt with the subject of Dark Masters or Fallen Masters in a series of articles. I will supplement those articles in this note, by focusing on what Theos Sophia or divine wisdom has to say about them.

In the Mahatmas Letters to A.Sinnett, the Mahatma Kooth Hoomi or KH elucidated lengthily on the Dhyan Chohans—the Planetary Spirits. As one ought to know, evolving into a Dhyan Chohan ensures the evolute that s/he will be retained identity-wise after the phase of our great cycle of lifewave of manvantara. [Note: Mahatma KH was still in physical embodiment when he interfaced with A. Sinett, HP Blavatsky, and related chelas. He had already evolved to a Chohan since after his full ascension.]

In some notes though, the Mahatma KH cannot avoid to discuss the subject of Dark Chohans. He did articulate about the existence of these evil masters, with the notable emphasis that they are the ‘gods of the pralaya’. They occupy certain sectors of the cosmos, and they are truly the epitome of ‘absolute evil’. A Dark Chohan it is that is worshipped as god by the Christians, Moslems, Jews as per elucidation by the mahatma.

Provided that the Dark Chohans do not interfere in the activities of the Brothers of Light (who are Masters of Light), the latter will not interfere in their activities too. I did my own assessment of their deeds, reviewed their engagements since antiquity—including the conduct of the ‘war in the heavens’—and I am convinced that evidences have been accumulating to infer that such evil beings have in fact been interfering in the conduct of affairs of the Brotherhood in the material dimensions such as Earth.

‘Gods of the pralaya’ contains a double meaning to it. One is that these abominations go about disrupting, destroying, dissolving those fine works of the Divine Beings. Another meaning is that on the pralaya phase of the Day & Night of Brahma, the abominations will be resorting to every sort of destructive activity, and suck out the Light from those lower evolutes (humans, nature spirits) as a desperate attempt to exist.

As an update, during this brief period prior to the planetary ascension, the contingency measure is being implemented on Earth to clear up the electromagnetic belt of evil masters by arresting as many as can be arrested. It is already ongoing. The ‘final solution’ for some of them is their disintegration in the ‘lake of fire’ as what befell Lucifer in the late 1980s.

It is hoped that the selective destruction of their key leaders will make the Dark Chohans tow the line and cease from interfering in the works of the Brothers of Light. Maybe they can do that for some time after 2012, but no one can ever trust abominations of any kind to lock up their destructive propensities forever in the labyrinths of oblivion.

At any rate, during the pralaya phase of the Day & Night of Brahma, they themselves cannot survive the destruction coming upon those who failed to evolve based on following the highest spiritual precepts. They and their minions on the human and devic/elemental spheres will go the same route of destruction.

[Philippines, 06 August 2011]

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Friday, September 2, 2011

KARMA

Erle Frayne D. Argonza / Ra

“Kung ano ang puno, siya ang bunga,” is a popular yet ancient idiom among Filipinos. In English, it roughly translates as “whatsoever is the tree, so shall be the fruit.” It is the law of cause of effect, which even physicists recognize in their theorizations of physical reality.

“What you sow shall you reap,” is a parallel aphorism from the ancient Hebraic texts. Plant the seeds of goodness, and you will be rewarded with good results thereafter. Plant the seeds of ill will and evil, and you will reap the punitive results thereafter.

The universal law of karma, as it is understood in the East. Like reincarnation, Theos Sophia expounded voluminously about the subject. In HPBlavatsky’s peregrinations on the subject, she contended that it takes 3,000 years after death before a person can be reincarnated.

There are exceptions to the general trend, as the evolved souls are returned to the physical plane again and again that it hardly takes them to rest before they are sent back. But to the broad folks, who have so much of negative karmas to pay for, and a modicum of good karmas to reap too, it takes a long time before rebirth.

To be able to escape from the recurring rebirths and deaths, one should intensify absorption and practices in the Path and eventually attain nirvana or Self-realization. Moksha (liberation) and salvation also refer to the same end-of-the-reincarnation road history.

A quotation about the subject is cited below, taken from the book The Key to Theosophy by H.P.Blavatsky.

WHAT IS KARMA?

ENQUIRER. But what is Karma?

THEOSOPHIST. As I have said, we consider it as the Ultimate Law of the Universe, the source, origin and fount of all other laws which exist throughout Nature. Karma is the unerring law which adjusts effect to cause, on the physical, mental and spiritual planes of being. As no cause remains without its due effect from greatest to least, from a cosmic disturbance down to the movement of your hand, and as like produces like, Karma is that unseen and unknown law which adjusts wisely, intelligently and equitably each effect to its cause, tracing the latter back to its producer. Though itself unknowable, its action is perceivable.

ENQUIRER. Then it is the "Absolute," the "Unknowable" again, and is not of much value as an explanation of the problems of life?

THEOSOPHIST. On the contrary. For, though we do not know what Karma is per se, and in its essence, we do know how it works, and we can define and describe its mode of action with accuracy. We only do not know its ultimate Cause, just as modern philosophy universally admits that the ultimate Cause of anything is "unknowable."

ENQUIRER. And what has Theosophy to say in regard to the solution of the more practical needs of humanity? What is the explanation which it offers in reference to the awful suffering and dire necessity prevalent among the so-called "lower classes."

THEOSOPHIST. To be pointed, according to our teaching all these great social evils, the distinction of classes in Society, and of the sexes in the affairs of life, the unequal distribution of capital and of labour -- all are due to what we tersely but truly denominate KARMA.

ENQUIRER. But, surely, all these evils which seem to fall upon the masses somewhat indiscriminately are not actual merited and INDIVIDUAL Karma?

THEOSOPHIST. No, they cannot be so strictly defined in their effects as to show that each individual environment, and the particular conditions of life in which each person finds himself, are nothing more than the retributive Karma which the individual generated in a previous life. We must not lose sight of the fact that every atom is subject to the general law governing the whole body to which it belongs, and here we come upon the wider track of the Karmic law. Do you not perceive that the aggregate of individual Karma becomes that of the nation to which those individuals belong, and further, that the sum total of National Karma is that of the World? The evils that you speak of are not peculiar to the individual or even to the Nation, they are more or less universal; and it is upon this broad line of Human interdependence that the law of Karma finds its legitimate and equable issue.

ENQUIRER. Do I, then, understand that the law of Karma is not necessarily an individual law?

THEOSOPHIST. That is just what I mean. It is impossible that Karma could readjust the balance of power in the world's life and progress, unless it had a broad and general line of action. It is held as a truth among Theosophists that the interdependence of Humanity is the cause of what is called Distributive Karma, and it is this law which affords the solution to the great question of collective suffering and its relief. It is an occult law, moreover, that no man can rise superior to his individual failings, without lifting, be it ever so little, the whole body of which he is an integral part. In the same way, no one can sin, nor suffer the effects of sin, alone. In reality, there is no such thing as "Separateness"; and the nearest approach to that selfish state, which the laws of life permit, is in the intent or motive.

ENQUIRER. And are there no means by which the distributive or national Karma might be concentred or collected, so to speak, and brought to its natural and legitimate fulfilment without all this protracted suffering?

THEOSOPHIST. As a general rule, and within certain limits which define the age to which we belong, the law of Karma cannot be hastened or retarded in its fulfilment. But of this I am certain, the point of possibility in either of these directions has never yet been touched. Listen to the following recital of one phase of national suffering, and then ask yourself whether, admitting the working power of individual, relative, and distributive Karma, these evils are not capable of extensive modification and general relief. What I am about to read to you is from the pen of a National Saviour, one who, having overcome Self, and being free to choose, has elected to serve Humanity, in bearing at least as much as a woman's shoulders can possibly bear of National Karma. This is what she says: --

"Yes, Nature always does speak, don't you think? only sometimes we make so much noise that we drown her voice. That is why it is so restful to go out of the town and nestle awhile in the Mother's arms. I am thinking of the evening on Hampstead Heath when we watched the sun go down; but oh! upon what suffering and misery that sun had set! A lady brought me yesterday a big hamper of wild flowers. I thought some of my East-end family had a better right to it than I, and so I took it down to a very poor school in Whitechapel this morning. You should have seen the pallid little faces brighten! Thence I went to pay for some dinners at a little cookshop for some children. It was in a back street, narrow, full of jostling people; stench indescribable, from fish, meat, and other comestibles, all reeking in a sun that, in Whitechapel, festers instead of purifying. The cookshop was the quintessence of all the smells. Indescribable meat-pies at 1d., loathsome lumps of 'food' and swarms of flies, a very altar of Beelzebub! All about, babies on the prowl for scraps, one, with the face of an angel, gathering up cherrystones as a light and nutritious form of diet. I came westward with every nerve shuddering and jarred, wondering whether anything can be done with some parts of London save swallowing them up in an earthquake and starting their inhabitants afresh, after a plunge into some purifying Lethe, out of which not a memory might emerge! And then I thought of Hampstead Heath, and -- pondered. If by any sacrifice one could win the power to save these people, the cost would not be worth counting; but, you see, THEY must be changed -- and how can that be wrought? In the condition they now are, they would not profit by any environment in which they might be placed; and yet, in their present surroundings they must continue to putrefy. It breaks my heart, this endless, hopeless misery, and the brutish degradation that is at once its outgrowth and its root. It is like the banyan tree; every branch roots itself and sends out new shoots. What a difference between these feelings and the peaceful scene at Hampstead! and yet we, who are the brothers and sisters of these poor creatures, have only a right to use Hampstead Heaths to gain strength to save Whitechapels." (Signed by a name too respected and too well known to be given to scoffers.)

ENQUIRER. That is a sad but beautiful letter, and I think it presents with painful conspicuity the terrible workings of what you have called "Relative and Distributive Karma." But alas! there seems no immediate hope of any relief short of an earthquake, or some such general ingulfment!

THEOSOPHIST. What right have we to think so while one-half of humanity is in a position to effect an immediate relief of the privations which are suffered by their fellows? When every individual has contributed to the general good what he can of money, of labour, and of ennobling thought, then, and only then, will the balance of National Karma be struck, and until then we have no right nor any reasons for saying that there is more life on the earth than Nature can support. It is reserved for the heroic souls, the Saviours of our Race and Nation, to find out the cause of this unequal pressure of retributive Karma, and by a supreme effort to re-adjust the balance of power, and save the people from a moral ingulfment a thousand times more disastrous and more permanently evil than the like physical catastrophe, in which you seem to see the only possible outlet for this accumulated misery.

ENQUIRER. Well, then, tell me generally how you describe this law of Karma?

THEOSOPHIST. We describe Karma as that Law of re-adjustment which ever tends to restore disturbed equilibrium in the physical, and broken harmony in the moral world. We say that Karma does not act in this or that particular way always; but that it always does act so as to restore Harmony and preserve the balance of equilibrium, in virtue of which the Universe exists.

ENQUIRER. Give me an illustration.

THEOSOPHIST. Later on I will give you a full illustration. Think now of a pond. A stone falls into the water and creates disturbing waves. These waves oscillate backwards and forwards till at last, owing to the operation of what physicists call the law of the dissipation of energy, they are brought to rest, and the water returns to its condition of calm tranquillity. Similarly all action, on every plane, produces disturbance in the balanced harmony of the Universe, and the vibrations so produced will continue to roll backwards and forwards, if its area is limited, till equilibrium is restored. But since each such disturbance starts from some particular point, it is clear that equilibrium and harmony can only be restored by the reconverging to that same point of all the forces which were set in motion from it. And here you have proof that the consequences of a man's deeds, thoughts, etc. must all react upon himself with the same force with which they were set in motion.

ENQUIRER. But I see nothing of a moral character about this law. It looks to me like the simple physical law that action and reaction are equal and opposite.

THEOSOPHIST. I am not surprised to hear you say that. Europeans have got so much into the ingrained habit of considering right and wrong, good and evil, as matters of an arbitrary code of law laid down either by men, or imposed upon them by a Personal God. We Theosophists, however, say that "Good" and "Harmony," and "Evil" and "Dis-harmony," are synonymous. Further we maintain that all pain and suffering are results of want of Harmony, and that the one terrible and only cause of the disturbance of Harmony is selfishness in some form or another. Hence Karma gives back to every man the actual consequences of his own actions, without any regard to their moral character; but since he receives his due for all, it is obvious that he will be made to atone for all sufferings which he has caused, just as he will reap in joy and gladness the fruits of all the happiness and harmony he had helped to produce. I can do no better than quote for your benefit certain passages from books and articles written by our Theosophists -- those who have a correct idea of Karma.

ENQUIRER. I wish you would, as your literature seems to be very sparing on this subject?

THEOSOPHIST. Because it is the most difficult of all our tenets.

[Philippines, 03 August 2011]

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Saturday, August 27, 2011

REINCARNATION

REINCARNATION

Erle Frayne D. Argonza / Ra

The complexities of the phenomena of reincarnation and karma were well articulated by Theos Sophia. Karma and reincarnation are two universal principles that go together, and we can’t think of reincarnation without the cosmic law of retribution or karma to define the broad compass of that rebirth.

For this note, let us focus on reincarnation. In ancient myths and legends, ancient symbology, the phoenix symbolized the phenomenon of rebirth. The mythic bird, so beautiful and awesome, lives to a very long life, then burns itself, and then gets reborn in the process. It lives forever.

Another related symbol or signifier is that of the ‘lion’s paw’. Among the favorite symbols in freemasonry, the lion’s paw signifies resurrection. Any person who has been transmuted, upon liberation, into an exquisite divine being, is as good a resurrected person who will be deathless thereafter.

Below is an excerpt from the book The Key to Theosophy by H.P.Blavatsky about the subject of reincarnation.

ENQUIRER. You mean, then, that we have all lived on earth before, in many past incarnations, and shall go on so living?

THEOSOPHIST. I do. The life-cycle, or rather the cycle of conscious life, begins with the separation of the mortal animal-man into sexes, and will end with the close of the last generation of men, in the seventh round and seventh race of mankind. Considering we are only in the fourth round and fifth race, its duration is more easily imagined than expressed.

ENQUIRER. And we keep on incarnating in new personalities all the time?

THEOSOPHIST. Most assuredly so; because this life-cycle or period of incarnation may be best compared to human life. As each such life is composed of days of activity separated by nights of sleep or of inaction, so, in the incarnation-cycle, an active life is followed by a Devachanic rest.

ENQUIRER. And it is this succession of births that is generally defined as re-incarnation?

THEOSOPHIST. Just so. It is only through these births that the perpetual progress of the countless millions of Egos toward final perfection and final rest (as long as was the period of activity) can be achieved.

ENQUIRER. And what is it that regulates the duration, or special qualities of these incarnations?

THEOSOPHIST. Karma, the universal law of retributive justice.

ENQUIRER. Is it an intelligent law?

THEOSOPHIST. For the Materialist, who calls the law of periodicity which regulates the marshalling of the several bodies, and all the other laws in nature, blind forces and mechanical laws, no doubt Karma would be a law of chance and no more. For us, no adjective or qualification could describe that which is impersonal and no entity, but a universal operative law. If you question me about the causative intelligence in it, I must answer you I do not know. But if you ask me to define its effects and tell you what these are in our belief, I may say that the experience of thousands of ages has shown us that they are absolute and unerring equity, wisdom, and intelligence. For Karma in its effects is an unfailing redresser of human injustice, and of all the failures of nature; a stern adjuster of wrongs; a retributive law which rewards and punishes with equal impartiality. It is, in the strictest sense, "no respecter of persons," though, on the other hand, it can neither be propitiated, nor turned aside by prayer. This is a belief common to Hindus and Buddhists, who both believe in Karma.

ENQUIRER. In this Christian dogmas contradict both, and I doubt whether any Christian will accept the teaching.

THEOSOPHIST. No; and Inman gave the reason for it many years ago. As he puts it, while "the Christians will accept any nonsense, if promulgated by the Church as a matter of faith . . . the Buddhists hold that nothing which is contradicted by sound reason can be a true doctrine of Buddha." They do not believe in any pardon for their sins, except after an adequate and just punishment for each evil deed or thought in a future incarnation, and a proportionate compensation to the parties injured.

ENQUIRER. Where is it so stated?

THEOSOPHIST. In most of their sacred works. In the "Wheel of the Law" (p. 57) you may find the following Theosophical tenet: -"Buddhists believe that every act, word or thought has its consequence, which will appear sooner or later in the present or in the future state. Evil acts will produce evil consequences, good acts will produce good consequences: prosperity in this world, or birth in heaven (Devachan). . . in the future state."

ENQUIRER. Christians believe the same thing, don't they?

THEOSOPHIST. Oh, no; they believe in the pardon and the remission of all sins. They are promised that if they only believe in the blood of Christ (an innocent victim!), in the blood offered by Him for the expiation of the sins of the whole of mankind, it will atone for every mortal sin. And we believe neither in vicarious atonement, nor in the possibility of the remission of the smallest sin by any god, not even by a "personal Absolute" or "Infinite," if such a thing could have any existence. What we believe in, is strict and impartial justice. Our idea of the unknown Universal Deity, represented by Karma, is that it is a Power which cannot fail, and can, therefore, have neither wrath nor mercy, only absolute Equity, which leaves every cause, great or small, to work out its inevitable effects. The saying of Jesus: "With what measure you mete it shall be measured to you again" (Matth. vii., 2), neither by expression nor implication points to any hope of future mercy or salvation by proxy. This is why, recognising as we do in our philosophy the justice of this statement, we cannot recommend too strongly mercy, charity, and forgiveness of mutual offences. Resist not evil, and render good for evil, are Buddhist precepts, and were first preached in view of the implacability of Karmic law. For man to take the law into his own hands is anyhow a sacrilegious presumption. Human Law may use restrictive not punitive measures; but a man who, believing in Karma, still revenges himself and refuses to forgive every injury, thereby rendering good for evil, is a criminal and only hurts himself. As Karma is sure to punish the man who wronged him, by seeking to inflict an additional punishment on his enemy, he, who instead of leaving that punishment to the great Law adds to it his own mite, only begets thereby a cause for the future reward of his own enemy and a future punishment for himself. The unfailing Regulator affects in each incarnation the quality of its successor; and the sum of the merit or demerit in preceding ones determines it.

ENQUIRER. Are we then to infer a man's past from his present?

THEOSOPHIST. Only so far as to believe that his present life is what it justly should be, to atone for the sins of the past life. Of course -- seers and great adepts excepted -- we cannot as average mortals know what those sins were. From our paucity of data, it is impossible for us even to determine what an old man's youth must have been; neither can we, for like reasons, draw final conclusions merely from what we see in the life of some man, as to what his past life may have been.

[Philippines, 30 May 2011]

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