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 immortal 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. For 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.

 Yea — ‘Wise are they who worship Nemesis’ — as the chorus tells Prometheus. And as unwise they, who believe that the goddess may be propitiated by whatever sacrifices and prayers, or have her wheel diverted from the path it has once taken. ‘The triform Fates and ever mindful Furies’ are her attributes only on earth, and begotten by ourselves. There is no return from the paths she cycles over; yet those paths are of our own making, for it is we, collectively or individually, who prepare them.

The Secret Doctrine, i 642-643

 The only prayer that is consistent with the religion of 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.

Raghavan Iyer
The Gupta Vidya II