If the preceding chapter makes plain the aspects under which Atma is active, both in the Microcosm and the Macrocosm, we are now prepared for a deeper than surface view of karmic Law as operative in individual and collective man, as well as in the world itself. Sure that our discoveries will be of universal application, let us begin with man.

Completing the subjective arc of his incarnation orbit, man, now represented by the ego - Atma, Buddhi, Manas - has reached, almost always unconsciously, the atmic turning point. There his individual Atma, informed by the solar Atma - the Lords of Karma - constructs for the next incarnation an ideal cycle; not of time as we understand it, but of happenings. In constructing this cycle, Atma is Truth and Justice, since in the cycle every happening is the truth of a former happening in that the deeds once done to others, and so really done to oneself, are to react for weal or woe on the doer. In the ordering of this cycle, Atma is Spiritual Will, and in the carrying out it is Karma.

Because of its conjunction with Buddhi and Manas, Atma is the Christos in man, his individual Word which recognizes in the astral personal will, conjoined with Kama and Kama Manas, a reflection of itself, a negative expression of the Word. If the karmic cycle, constructed by Atma for the new birth, were full and complete, then earthly man would be fore-ordained, a mere automaton, a creature of fate, wherefore the real purpose of Karma would prove abortive. Evidently the lower will must be allowed to insert in the karmic cycle many happenings of its own choosing.

Mark well that the karmic cycle is not in time as by us understood; it is but a succession of events whose order cannot be transposed, although between many of these events others may be inserted by the untrammelled lower will. The Spiritual Will would unite this lower with itself, but its only method is the karmic procedure; that ordained by Divine Wisdom. Throughout material life, man's Spiritual Will presides over things inevitable; in this it is Karma. Wheresoever there is volition, personal will is the final factor; hence, if a voluntary deed be noble and self-sacrificing, the progress of personal will is thereby revealed.

At this juncture two questions are suggested. First: is man's physical death always indicated in the original cycle, and consequently fore-ordained? Answer: It is indicated and fore-ordained only when, in constructing the original imperative series, the individual Atma - because enlightened from on high - must needs insert a premature or otherwise unnatural death. Second: what results from this death? Answer: Then, whether short or long, the cycle purposely ended leaves many debts to be equalized in another birth. Gradually the karmic cycle has been forced to include deeds done in several births, but now wisely arranged to the best results. If no such fatality is in the original cycle, then, barring reckless disregard of physical law, physical life usually continues until the will to live is exhausted, a natural occurrence at this world-stage of human evolution.

Our first questions answered, a second grows out of them. Is the act of self-destruction in the order of predestined events, or is it wholly volitional? We reply that it may be a karmic adjustment of a debt incurred long ago, and so included in the original series, or it may be sourced somewhere in the present life, or it may originate in a sudden impulse of the personal will, thus, in the last two instances, engendering Karma for a future birth. Only a master of wisdom who has largely united his lower and higher will, and so gained atmic sight, can determine in every instance.

Out of this explanation grows a third question. Is not present retribution and reward often the outcome of deeds done in the present life, and, if so, how shall our exposition of karmic procedure be enlarged to cover the facts?

In reply: Atma is unceasingly active. Were its karmic activity confined to a carrying out of the fore-ordained, then the free deeds of this present life would not be recompensed therein; so to the vast majority of men Divine Justice would be nonexistent. In its aspect as Karma, Atma rightfully dispenses justice, and incessantly and promptly for evil deeds were it not for the individual Buddhi, a principle wise with the wisdom of compassion.

From the viewpoint of Buddhi, such unfailingly prompt recompense would control man through compulsion, fear of the law; and is it not evident that unfailingly prompt recompense of good would make reward the chief incentive to virtue? In regard to evil: from the viewpoint of the individual Atma the individual Buddhi is too lenient; so the harmonious outcome of these differing views is compromise; not in respect to the fore-ordained of higher powers, but in respect to the time of reckoning for the evil, and the reward of the good deeds of the present life.

In many instances Atma defers karmic action that Buddhi, in its aspect as conscience, may admonish the evil doer, and possibly rescue him from greater degradation. This adjustment of the atmic and the buddhic methods is approved by the higher Manas in its moments of purest insight. To maintain equilibrium, both in man and the world, the close connection of action and reaction is often imperative; hence no intervention of Buddhi occurs. In these cases the sequence of action and reaction is obvious to the simplest understanding, and is taken for granted by all.

In a way far larger than above described, the holding back of Karma is possible. The individual Atma has larger and larger correspondents in the collective sub-race and root race Atmas, and that of humanity entire. Karma, operative on mankind in groups, originates in the solar Atma, and acts through the group Atma. Buddhi, operative on mankind in groups, originates in the solar Buddhi, and acts chiefly through the group Buddhi of the dedicated few who, renouncing the heavenly rest, have vowed service to all mankind during this planetary round and those to succeed.

Always the most saintly believers in the one life theory look for earlly termination of their good labors in this lower vineyard; whereas those who have vowed unending service have registered indelibly, on the Akasha of their individual Atma-Buddhi, the noble truth that they have become sponsors for humanity through the ages. Racial and world Karma are of slow accumulation; consequently only these continual workers can offer adequate reason why mature Karma should be dispensed as a rivulet, rather than as a roaring, whelming flood.

Stripped of esoteric dress, the story of Sodom is deeply occult. There the Lord represents mature group Karma, while Lot is a dedicated soul; though by himself unequal to the task of redeeming his city. Karma is to be withheld provided a minimum of ten dedicated ones will join with Lot. These not appearing, the atmic standard of Justice prevails, and destruction overtakes Sodom.

With the beginning of this century, a karmic world-cycle of fore-ordained happenings was inaugurated. Among the inevitables of that cycle is the world war embodying the delayed Karma of centuries. True, the Napoleonic wars somewhat reduced the volume of overdue Karma, but the lamentable fact is patent that the band of eternally dedicated helpers of humanity is insufficient for the task of bringing the average of the race to the standard which warrants the further delaying of much overdue world Karma.

One object of the Theosophical movement, in fact its most vital object, is to arouse certain advanced souls, the world over, to the needs of the White Lodge. The Buddhic group has indeed been increased through such knowledge of Karma and rebirth as our co-worker H. P. B. brought to the western world; but, as offset, due to the scheming of our age long enemies, mutual jealousies and consequent disruption inimical to the buddhic grouping have appeared in quarters where least they should be.

Fortunately for our cause - that of our godchildren everywhere - the cycle of perfected happenings contains the Avatar, a being of free and dedicated will, our visible head and mouthpiece in the wide arena of human events. That through his buddhic presence, and his present day message to prepared peoples, the buddhic group shall be vastly increased, there are internal evidences obvious to those who can read. Unfortunately such readers exist among the dark hosts now aroused to frenzied opposition. Many of these have vowed eternal hostility to the good; which vow is registered not in the indestructible Akasha, but in its opposite, the deteriorating astral and kamic principles of their lower natures.

M.