God is Law
B. P. WADIA
© 2002 Online Teosofiska Kompaniet
The struggle for existence is universal. The poverty-stricken struggle hard to keep body and soul together, face problems that they are not able to solve and ultimately die, without any knowledge of death and the great hereafter. Those loaded with the gifts of fortune spend much of their time in dancing to the delusive music of life to avoid ennui and boredom. They too live by false knowledge and die in ignorance of what death is and of the great hereafter. Everyone seeks happiness according to his or her own notion of it. Happiness escapes almost everyone. Men and women pay in disappointment and headaches for the whirligig of the night before. Frustration of hopes in time sours life and embitters character.
The Great Masters of all ages have tried to help men and women to avoid frustration and the consequent discontent. Each of them has pointed to the truth that Nature's purpose fulfils itself in justice that is merciful, inasmuch as it is educative. This gives meaning to pain and points to a remedy.
Modern science recognizes that Law operates in Nature. For it, Nature or the Universe would be without any Moral Order. Justice is known as Determinism in modern materialistic science. It cannot yet accept the merciful aspect of the Law because its universe is guided by a living something which is automatic and blind. A Moral Universe is not known to modern science. This is a natural revulsion from that theological absurdity – propounded by theologians, Christian, and non-Christian alike – a personal God. Life has become unbearable for thousands of human beings because they accept such a God and address Him thus:
Thou great Mysterious Power, who hast involved
The pride of human wisdom, to confound
The daring scrutiny and prove the faith
Of thy presuming creatures.
Absurd as this may sound, there are in this twentieth century thousands who believe in this ludicrous notion. Truly a robust "faith" is required to believe that it is "presumption" to question the justice of one who creates helpless little man but to "perplex" him, and to test a "faith" with which that "Power," moreover, may have forgotten, if not neglected, to endow him, as happens sometimes. Among the Hindu masses the same ignorance and superstition exist today, for the real meaning of the Law of Karma is not learnt. Karma – Action implies effort, and self-chosen effort at that. Therefore, the power of will, exerted in ignorance, or by knowledge, is also implied.
"It is not the wave which drowns a man, but the personal action of the wretch, who goes deliberately and places himself under the impersonal action of the laws that govern the Ocean's motion. – H.P. BLAVATSKY
What have the Sages and Seers taught? Jesus asked, "Do men gather grapes of thorns, or figs of thistles?" and the great Apostle Paul warned, "Be not deceived; God is not mocked; whatsoever a man soweth, that shall he also reap." The Master Krishna has traced the stages on the downward way. "He who attendeth to the inclinations of the senses, in them hath a concern." From this follow passion, anger, delusion, loss of memory, loss of discernment, and finally loss of all. Right effort is also described in the Gita, and each mind can select and act upon one or another prescription. Most lucidly also has Gautama the Enlightened One expounded Karma. This grand teaching had been corrupted in India when He appeared and one of His noble endeavors was to restore to His countrymen the true meaning of Karma.
"The Self is the Lord of self; what higher Lord could there be? When a man subdues well his self, he will find a Lord difficult to find."
"The evil done by oneself, born of oneself, produced by oneself, crushes the fool even as the diamond breaks a hard precious stone."
"Easy it is to do evil; deeds which are harmful to oneself come easy. Exceedingly hard it is to do that which is beneficial and good."
"Evil is done by self alone; by self alone is one defiled. By self alone is evil left undone; by self alone is one purified. Purity and impurity belong to oneself. No man can purify another."
"The foolish man reviles the teachings of the holy ones, the noble and the virtuous; he follows false doctrines which bear fruit to his own destruction, even like the fruit of the Katthaka reed."
B. P. WADIA
From "Thus Have I Heard", pages 185-87. Utgiven av Indian Institute of World Culture, 1959.
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