Theos-Talk Archives (August 1995 Message tl00161)

Subject: Esoteric Karma

Jerry S: > Exoteric karma is the "karma nemesis" described by HPB
in the SD. ... However, it follows logically from the fact that
the exoteric version is an endless wheel rolling on virtually
forever. Now, many folks like this idea.

Martin:

I have no such concept of karma and neither do I believe that the
above is an accurate version of the Theosophical concept. The
missing factor is Free Will, the ability to make conscious
choices. This ability can lead to a life, led from _within_.
The inner man comes into play consciously and we can and do
transcend polarities of life, i.e. we are not so often dragged
along by the force of opposites, sympathies and antipathies, etc.
We are then grounded in the inner experience of wholeness and
relatedness of all beings.

This is what I understand to be the Theosophical view about karma
(leaving aside for the moment the different types of karma). You
can find this vision in the books of HPB, Judge, De Purucker and
others.

Jerry: > I reached the conclusion [of an esoteric version of
karma] in order to account for the Eastern idea of moksha
(liberation) and especially jivamukta/jivamukti (liberation while
living, or one who is able to become karma-less in her actions.

Martin:

You mean _relatively_ karma-less, i.e. on the physical planes?
Otherwise it doesn't make sense to me. Karma extends also to the
spiritual planes as I understand the Theosophical notion.

Jerry: > This notion of liberation while living can be found in
both Hinduism and <..>Buddhism

Martin:

And in Theosophy as well..

Jerry: > In short, the teachings says that our karma can be
consumed in the purifying fires of enlightenment which liberates
us from the necessity of further embodiment - of course we can
always return if we want to, to help others, for example as per
the bodisattva vow; but we no longer HAVE to. We become rather
like captains of our souls and we direct our future consciously
rather than being blown about by the winds of karma.

Martin:

Right, this is because we have then transcended the polarities of
nature in the sense of not being torn hither and tither. We can
*use* these forces consciously, we are master of them.

Jerry: > In short, the equation karma=causality must only be
partially true, or seemingly true. Some other factor must exist
that can alter this equation. I would say it this way:
karma=causality+chaos, where chaos is the "chaos factor" (i.e, it
is unpredictible) that is currently hidden (and thus esoteric)
behind the scenes.

Martin:

I think 'chaos' is a term that is not very descriptive of the
process, because it refers to blind chance, thus leaving out the
concept of _justice_ and restoration of harmony by nature itself.
Why not use the term 'free will'? [BTW, always within certain
boundaries..]

Jerry: > Causality simply cannot account for everything - or
moksha (and most ESP and psychic experiences, for that matter)
cannot be real.

Martin:

When causality is seen as a completely linear process, yes, then
it cannot account for everything. However, when karma is seen at
the background of quasi-infinite correlations of actions of all
beings, it becomes a *dynamic* thing. I personally think that
there is a gross error involved in seeing karma as something
static. It cannot be that way. I mean to say this: think about
the use of free will to smoothen or lessen the pain of others,
this does not mean that their karma disappears, but rather that
the ways in which the impulses, reactions of nature are expressed
or take place, can be streamlined, harmonized, etc. Think of a
physician who is able to help a patient to balance his flow of
energy, instead of simply giving a pill to cure (?) a disease
[especially mental diseases] The notion of 'helping others to
help themselves' is very theosophical and says it all..

Jerry: > Take your pick. The conclusion that I reached based on
moksha, that causality cannot account for everything, was
discussed by Carl Jung as part of his explanation for his theory
of synchronicity.

Martin:

But karma is not the same as simple (physical type of) causality.
That is only a minor expression of karma.

Jerry: > But things get even weirder. Having just stated that a
chaos factor is needed to explain breaks in the law of causality,
I now must state that moksha itself is under the law of karma in
that it is the effect of long lifetimes of hard work - i.e., of
treading the Path. OK, so where does chaos come in? It comes
into play in the sense that WHEN liberation occurs is totally
unpredictable. Zen Buddhism, for example, has a great many
stories showing that enlightenment or satori can come to one at
any time; the most everyday natural event can trigger the event
in a way that is very much like that described in chaos theory
when a complex system is pulled by a strange attractor into an
unstable condition.

Martin:

Well, this thing about 'triggers' is interesting. It makes me
wonder however if there _must_ not be already the right condition
of mind in order for this trigger to work.. Plus that I disagree
with the simple notion of liberation or satori as some kind of
final state to attain. Instead I think it far more probable that
'jumps' in conscious awareness can be made, *not* finite in
number per se, although a state like 'nirvana' can be reached in
finite steps (= initiations); but nirvana is not an ultimate
state according to our teachings (see Mahatma Letters and GdP).
Plus another thing: these triggered events have some duration
('peak-experiences') but consciousness can relapse and mostly
does so with this kind of experiences. (I think Maslov has done
some research on this; also Plotinus has written about his
experiences of unification with the Spirit within, which occured
a couple of times within his life)

Enough for now,

Martin

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