Karma and Rebirth by CHRISTMAS HUMPHREYS John Murray, Albemarle
Street, W. London First Edition, . . February 1943 Reprinted ....
February 1944 Reprinted .... March 1948 Made and PnntcJ in Great
Britain by Butler Tanner Ltd., Frome and London CONTENTS PAGE
INTRODUCTION 7 I THE LAW OP KARMA n II KARMA IN ACTION ........ 21
III WHAT KARMA is NOT 33 IV WHAT KARMA EXPLAINS 39 V SOME
DIFFICULTIES CONSIDERED 46 VI REBIRTH 52 VII WHO BELIEVES IN KARMA
AND REBIRTH ... 62 VIII KARMA AND REBIRTH APPLIED 67 IX THE ENDING
OF KARMA AND REBIRTH .... 76 EDITORIAL NOTE, T r object of the
editor of this series is a very definite one. He desires above all
things that in their humble way, these books shall be the
ambassadors of good-will and understanding between East and West,
the old world, of Thought, and the new of Action. He is confident
that a deeper knowledge of the great ideals and lofty philosophy of
Oriental thought may help to a revival of that true spirit of
Charity which neither despises nor fears the nations of another
creed and colour. J. L. CRANMER-BYNG. 50, ALBEMARLE STREET, LONDON,
W. i INTRODUCTION THERE are many books on the twin doctrines of
Karma and Rebirth, but the tendency of each new publication is to
present the subject as more and more mechanical, until so nearly
does this timeless, universal Law approximate to a soulless Fate
that what is in fact a reign of law becomes a reign of terror, and
compassion, described in The Voice of the Silence as the Law of
Laws, eternal Harmony, is utterly ignored. The cause of this
degradation is probably twofold first, the general tendency of
Western thought to materialize whatever spiritual principles swim
into its ken, and secondly, theincreasing departure from the
available sources of our knowledge of the doctrine, with the
corresponding reliance of each writer on previous text books and
his own ideas. In the result, most Western writers on the subject
confine themselves to the lower knowledge described by the Vedanta
philosophers, which is sufficient for those too lazy to awaken in
themselves the higher centres from which alone the higher knowledge
may be seen. But though the law of Karma must, on its own plane,
remain to us unknowable, a thoughtful study of the sources from
which our knowledge is derived will give the genuine student a
vision of essential principles which, if not yet of the higher
knowledge reserved for the few, may serve to awaken the higher
centres through which, as windows on to the Absolute, the Truth may
finally be known. The present volume is therefore a humble attempt
to recon sider the subject in the light of such authorities as are
available and from a more spiritual and therefore less mechanical
point of view. The doctrine is too old and too widely held to be
regarded as the property of any one religion, but the Scriptures of
the Hindus and Buddhists provide the oldest available sources, 7
INTRODUCTION When to these arc added, by way of commentary, the
writings of H. P. Blavatsky, who was herself trained in Tibetan
monas teries, there is available a triple authority which, taken as
a whole, provides the basis for an all-embracing Law which guides
and governs the evolution of mankind. Yet the ultimate authority
for any doctrine is not in the written nor in the spoken word, but
rather in its own sweet reasonableness, and in the fact that it is
ratified by the intuition and seems to work outin the days
experience. Neither God nor man may prove to another that a
principle is true. As the Buddha said to the Kalamas Do not go by
hearsay, nor by what is handed down by others, nor by what people
say, nor by what is stated on the authority of your traditional
teachings . . . But Kalamas, when you know of yourselves These
teachings are good these teachings, when followed out and put into
practice conduce to the ending of suffering, to peace of mind, to
Nirvana then accept them...
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