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But, there is always the belief in Reincarnation and Karma, no matter what the form of worship, or the name of the religion. There are two things that the Hindu mind always accepts as fundamental truth, needing no proof axiomic, in fact.

The Karma of a former existence never forsakes any creature. And in determining the various consequences of one's Karma, this rule was not lost sight of by the Creator. A person having his being under the influence of evil Karma, must always consider how he can atone for his Karma, and extricate himself from an evil doom, and the evil Karma may be expiated in various ways.

On the other hand, I consider a Sudra who is always adorned with these virtues, righteousness, self-restraint, and truthfulness, as a Brahmana. A man becomes a Brahmana by his character; by his own evil karma a man attains an evil and terrible doom. O good man. I believe that sin in thee has now died out.

Visitors to the astral world dwell there for a longer or shorter period in accordance with the weight of their physical karma, which draws them back to earth within a specified time. "The astral being does not have to contend painfully with death at the time of shedding his luminous body.

The general idea of a number of writers on the subject of Karma is that "as ye sow, so shall ye reap," brought down to a wonderful detail of arrangement, and effect flowing from causes.

There is no Self to be reborn; there is no transmigration and yet there is rebirth! There is no real "I" that suffers or is glad and yet there is new suffering to be borne or new happiness to be gained! What we call the Self, the personal consciousness, dissolves at the death of the body; but the Karma, formed during life, then brings about the integration of a new body and a new consciousness.

There are occasions, though at present these are rare, when the Karma of the person so praying is such as to permit of assistance being directly rendered to him by an Adept or his pupil, and there is also the still rarer possibility of the intervention of a Deva or some friendly nature-spirit; but in all these cases the easiest and most obvious form for such assistance to take would be the strengthening and the intelligent direction of the elemental already formed by the wish.

Christ teaches that the world is evil or, perhaps we should say, spoiled, but wishes to remove the evil and found the Kingdom of Heaven: the Buddha teaches that birth, sickness and death are necessary conditions of existence and that disease, which like everything else has its origin in Karma, can be destroyed only when the cause is destroyed . Nor do we find ascribed to him that love of children and tenderness towards the weak and erring which are beautiful features in the portrait of Christ . He had no prejudices: he turned robust villains like Angulimâla, the brigand, into saints and dined with prostitutes but one cannot associate him with simple friendly intercourse.

You pick up a book and read something, and know at once that it is so, because in some vague way you have a consciousness of having studied and worked out the problem in some past period of your lives. All this is the working of the Law of Karma, which caused you to attract that for which you have an affinity, and which also causes others to be attracted to you.

"Ananta cannot live; the sands of his karma for this life have run out." These inexorable words reached my inner consciousness as I sat one morning in deep meditation. Shortly after I had entered the Swami Order, I paid a visit to my birthplace, Gorakhpur, as a guest of my elder brother Ananta. A sudden illness confined him to his bed; I nursed him lovingly.