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  1. What is Kobo Super Points?
  2. Jack Boland — Reincarnation, Karma and Resurrection
  3. Reincarnation and Karma CW
  4. Reincarnation and Karma: Two Fundamental Truths of Human Existence (Cw 135)

Oh, incalculable times again shall I be born. And yet the stupid dolts about me think that by stretching my neck with a rope they will make me cease. Now, Jack London was an American author, so we can conclude from his quote that there has been in the West a rich vein of belief in reincarnation, especially in literary circles.

And yet if we read the Bible, we notice slipping into it quotations that seem to imply a belief in reincarnation. Christ said that John the Baptist was Elijah, previously. So what happened to those beliefs? In the early councils of the Christian Church, around A. So reincarnation was rejected as a tenet of faith, but back in the time of Christ it was a common belief.

Psychology in the West, like religion in the West, has traditionally dismissed the idea of reincarnation.

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I was a psychologist, in one recent incarnation. I was a student of personality research. We tried to determine why children were the way they were, in light of their heredity and their environment, as we in psychology measured those factors. So we would measure everything that was measurable in the parents, and everything that was measurable in the environment—which was what we, in our sophisticated, theoretical way, understood to be the determinants of how you came out being who you are. We would score all the tests and feed all the data into our computers, and out would pop a prediction of who you were supposed to be.

Then we would measure who you actually were, and we would see how closely our predictions matched the reality. In other words, we were building a body of scientific knowledge about cause and effect in personality, based on the assumption that you are totally the product of this lifetime, with its environment and its heredity. Well, the best correlations we ever got with that kind of research— and we were probably about par for the course—were around 0.

That means that if I picked you and tried to predict who you were, based on knowing everything a psychologist could want to know about you in this lifetime, I would be able to predict about 25 percent of your characteristics; the other 75 percent would come out, essentially, at random. It never occurred to me that heredity and environment might not be the only things that make you who you are. There is anecdotal evidence of reincarnation. Here in the West, we have the lives of people like Mozart.

He created sonatas at four, gave public recitals at five, and composed his first opera at seven—did he really learn all that in such a short time? In our midst at Naropa was the interesting phenomenon of Trungpa Rinpoche, who was what is called a Tulku—the acknowledged reincarnation of a high being. In the Tibetan tradition, when a high lama dies, a group of oracles sits in meditation until they share a vision of where his next incarnation has occurred.

That will be the Tulku. The search party sets out. And all this time I thought it was just my baby. If the tests are suitably passed, the monks take the baby back to the monastery and start to teach him. I have two children there, and I must go and see them.

[Occult Lecture] Karma, Afterlife and Reincarnation

They located what the little girl said was her house, and, sure enough, there were two children of the appropriate ages. Rodney Collin, in a book called The Theory of Celestial Influences, had an interesting slant on reincarnation. They forget that active memory is only a small part of our normal consciousness, and that our subconscious memory registers and preserves every past impression and experience, which our waking mind fails to recall. Carl Jung, in his psychological work, kept wrestling with that issue of subconscious memory.

If, through whatever experiences, we allow for the possibility that reincarnation is true, then we immediately start to get curious about the mechanics of it all—how it works and why it works. There are dozens of systems to describe it; they all have their own structure of beliefs about where you go and how you get there. Sometimes they contradict one another; the Buddha told stories about people sinning and coming back as animals or insects, whereas teachers like Meher Baba claimed that each incarnation is a step forward, a progression, and that you can never backslide.

Each system is just an approximation of the truth, created by a human mind. Nor in considering a sequence of births can we assume that reincarnation happens only on the Earth plane. But that, too, will turn out to be just another plane of consciousness. And so maybe you will once again take a human birth in order to get on with it.

We have no way to know how it all really works! Every hundred years a bird flies by with a silk scarf in its beak, and runs the scarf once over the face of the mountain. But he remains, immeasurable, immortal. But I use it in a very specific way: The twist is that the Soul reincarnates—but at the same time the whole thing at every level, including the Soul, is an illusion.

The Soul is an illusion, and the forms it incarnates in are illusions, but within the illusion is a subtle configuration, a continuity of traits, or values, or qualities, which persists despite the different forms, names, and egos it takes on, and that continuity is what I call the Soul. The Buddha believed in reincarnation, which means he thought that something reincarnates. Every act we do creates vasanas, life waves, based on the desires connected with the act. Those life waves go out and out.

Even when we die, they continue; the physical body dies, and what remains are those subtle life waves, those mental tendencies that function like a kind of psychic DNA code to determine your next round. Karma is basically a pattern of life waves, or desire waves, that keep going and going, life after life, until they spend themselves.

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The game is over. If you experience your present life from that perspective—as one sequence in a long, unfolding pattern of karmic law—then the time and place you took birth, what your parents are like, who your brothers and sisters are, whom you marry, whether you have children, what experiences you have in life. The universe and you in it are just an ongoing expression of karmic law. You and everything you see around you, alive and otherwise, are perfect law unfolding. There is no chance in the system, because there is no part of the universe that is exempt from the laws of karma.

What about free will? But on this issue, we have to deal with the paradox that both of those opposite realities exist simultaneously: free will, and total determinism.

Jack Boland — Reincarnation, Karma and Resurrection

Things get a little clearer, though, when we see that although they exist simultaneously, they exist on different planes. That is, there is a plane of reality on which you think you are a free agent. You think you decided what to wear today, you think you decided what to eat for breakfast this morning, you think you decided whether to pick up this book and read it. Well, actually, they did come out of the void—but they came conditioned out of the void. The choices arose out of a long chain of prior events that absolutely predetermined your decisions.

I had gone back to India for the second time in , and I had gone looking for Maharajji, but he was nowhere to be found. No one knew where he was. But after a couple of weeks of meditating, I was ready to resume my search for Maharajji. One of the women in our group had come to India over land, in a big Mercedes bus, complete with a driver. She offered us the bus to take us from Bodh Gaya to Delhi, where we could celebrate Shiva Ratri, and then go looking for Maharajji from there. So thirty-five of us— thirty-four meditators and the bus driver—all set out for Delhi. After weeks in a meditation retreat, we were all looking forward to hotels with real beds and hot water, and to restaurant meals and ice cream cones.

The road to Delhi took us near the city of Allahabad, which is where, once every twelve years, a huge celebration is held, called the Kumbha Mela. Millions of people come there at an astrologically ideal moment to bathe in the confluence of three sacred rivers; it is the largest spiritual gathering held anywhere in the world. The Mela had taken place just a few weeks before our bus trip, and one of the people on the bus, who had been at the Mela, insisted that we should make a detour to visit the Mela grounds.

On the one hand, it seemed like a reasonable thing to do—after all, all of us were supposed to be practicing yogis, and here was one of the most sacred sites in all of India. The discussion went back and forth, and finally everybody agreed that I, as the elder in the group, should make the decision. I wrestled with it: Should we turn off? Should we go straight on to Delhi? Finally, when we were almost at the cutoff to Allahabad, I decided. We drove to Allahabad and pulled into the almost-empty Mela grounds—just a handful of people walking here and there. The fellow who had been to the Mela directed the bus driver over to a little Hanuman temple he remembered visiting.

Follow us. There will be thirty-five people here for dinner tonight. Now who do you suppose it was who thought he was sitting on the bus, deciding whether to visit the Mela grounds? Long before I made my decision, it was already decided—Maharajji knew all about it that morning! I played my part. But my decision was inevitable. One day when I went to see Maharajji, I brought him a big bag of oranges, and put it down on the tucket in front of him.

Usually, he would take the fruit that was given to him and start tossing it to people, but this time he started grabbing the oranges and gobbling them ravenously—he ate eight oranges before my very eyes! I struggled with that one for a long time, with that question of karma and the guru. That is, if Maharajji ate the oranges to take on my karma, was he doing it because, in the grand law and design of things, it was my karma that I would come to a guy who would eat eight oranges and take on my karma?

I finally concluded that it was a question of perspective. And in that case, he ate the oranges out of his infinite compassion. But surely God must be outside the laws of karma, right? Well, in a way, God is the laws of karma, and then the question becomes, why would anyone break their own laws? So then all of us and all the universe around us are a kind of sleight-of-hand manifestation of these life waves, of these karmic laws flowing on and on, through lifetime after lifetime. Our desires drive our thoughts, which motivate our actions, which create more karma, which determines the circumstances of our next incarnation.

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And on it goes. When I look back at my own life, I wonder how I could ever have imagined such a plot. I mean, I found myself living in an Indian village, doing sadhana, doing meditation, doing yoga—me, a nice, middle-class Jewish boy from Boston! But when I got to that place, it felt as if I were coming home. It was my spiritual connection, and so it reverberated in me with something much deeper than any of my conditioned ideas of who I was and where I was going.

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May 17, Christian rated it really liked it Shelves: non-fiction , spiritual-religious , anthroposophy. Reincarnation as a karmic correction mechanism - the deficits of one life are healed by the unique circumstances of the next. Moreover, what is inner in this life, freely chosen and willingly developed, becomes the "background" of the next life. For instance, the mathematician will have good vision in her next life, and the male the inside-out of the woman will generally become female in his next incarnation.

The faithful become intelligent and vice versa, while the skeptical become stupid and Reincarnation as a karmic correction mechanism - the deficits of one life are healed by the unique circumstances of the next. The faithful become intelligent and vice versa, while the skeptical become stupid and vice versa.

Reincarnation and Karma CW

The next life is generally a correspondential match in Swedenborg's sense of the outer circumstances or "facticity" of the next. Moreover, you can get a sense for your past life by imagining everything that you instinctually turn away from in this life and willing it as if you loved it, entering into it with your will and feelings. This is alien, but it will give a good sense of what "willed" your life.

As a man who grew up in a theater who has poor eyesight and autism, who hates anything physical but who is very intelligent, I can paint a picture of my "past life" just for fun: a down-to-earth, very concrete woman who loves life and has a simple faith, who happened to be an actress or a dancer. As a Latter-day Saint, I don't believe in reincarnation, but I believe in work for the dead.

Reincarnation and Karma: Two Fundamental Truths of Human Existence (Cw 135)

A la Jung's Red Book, the dead seek compensation for the deficits of their life in the actions of the living. You can only change by going to where "the rubber meets the road" - this life. Jul 13, Roger Buck added it. I do not even want to rate this book. My views on Steiner are so complex and so likely to be misunderstood that I would rather not reduce them to soundbites.

I simply want to say I have read this book and that whilst Steiner served to free me from Eastern Theosophy and the New Age scene I found at Findhorn, Valentin Tomberg, in turn, provided me with a very different hermeneutic with which to engage Steiner. I hope the above link however can contribute a little to the tangled issues involving Steiner and Tomberg - and why I believe this "very different hermeneutic" is necessary for a world plunging into a cold-as-steel mechanised society Steiner did a series of lectures on this topic which are quite remarkable if you can get hold of them.

There are no discussion topics on this book yet. About Rudolf Steiner. Rudolf Steiner.