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But for the most part ithas always been an issue between those of the black and white race, wherewhites reigned under false superiority. Though the subject is worldwide, the karmathat those of the white race now suffer behind actions taken during theirtime of false reign has never been brought to the forefront of America and itschildren. Nor has the fact that it is Gods will that a black plague is nowovershadowing America with the advancement of Blacks and all others of the brown skinned complexion. Thisbook speaks of the karma that has now come back around to those of the whiterace and their children and covers certain aspects of actions taken to ensurethat blacks would remain inferior under the powerful hand of the whitegovernment.

The book covers the karma of things such as reading, learning, drugs,medicine, Emmet Till and even the physical aspect of blacks and whites that havenever been brought to the forefront of America, about white America. It speaks ofthe advancement of the black race from a political and social standpoint, theinfluence that the black race has over white children of America, and howthe white race is slowly becoming extinct due to the volume of women of allraces having babies by black men. Not to mention me being a dog sometimes. I tend to accept the negative or the riff raff becuz I know what it's like to be a young black "nigga" in America.

I always see the good in people even when they don't see it. I love others more than myself at times. Everything u see on the surface does not reflect what's inside. This is my white flag. I surrender to life and all its blessings. He enjoys various kinds of pleasures in heaven. During his period of stay in heaven he does not do any fresh karma or action. Dwelling in heaven is simply a reward for his past good actions. In the Deva form he does not perform any Karma at all. But the disadvantages of heaven are great indeed. In the celestial region, a person, while enjoying the fruits of acts he had already performed, cannot perform any other new act.

He must enjoy the fruits of the former life till they are completely exhausted. Further he is liable to fall after he has completely exhausted his merit. These are the disadvantages of heaven. The consciousness of those about to fall is stupefied.

Heaven and Hell in Christian Thought

It is also agitated by emotions. As the garlands of those about to fall fade away, fear possesses their hearts. Heaven is a plane of enjoyment only He cannot attain Moksha or final emancipation from there. He will have to come down to this earth again for trying for his salvation. Nay, even if a man ignorant of the kingdom of the Self should do virtuous deeds on earth, he would not arrive through them at everlasting life; for the effects of his deeds would finally be exhausted.

Wherefore let him know the kingdom of the Self, and that alone. Into blind darkness enter they who worship ignorance Those worlds covered with blind darkness are called joyless. To them after death go those people who have not knowledge, who are not awakened. After the death of men who have done bad deeds, another solid body, designed to be tortured, is born out of the five elements.

When the living souls here have suffered with that body the tortures given by Yama, the bodies dissolve, each part distributed into its own basic element. The Ruler of Hell is Lord Yama. He is assisted by Chitragupta. Hell is a particular locality which is walled off from the surrounding regions of space by the messengers of Yama. Sinners get a thick body called "Yatana-Deha" when they are punished. The punishment in hell is not remembered by the soul when it is reborn.

The punishment in hell is reformatory and educative. The permanent educative effect remains in conscience. The innate fear which some souls feel at the sight of temptation of sin is due to the finer development of conscience in the furnace of hell-fire. This is the permanent gain acquired by the soul. The soul is reborn with keener conscience after being purified by hell-fire.

He can make better use of his faculties in the next birth. To reform us. To remedy the evils we have done," the Great Master replied. What is the effect of a punishment if one does not remember the misdeed? That person automatically avoids that act and finds a natural aversion in his heart towards it.

But the Yoga asserts that retribution is in exact proportion to the crimes and the faults committed, and that what we have to do with is the exhaustion of a mental force generated by the human being in his ignorance. People wish to know the exact period that elapses from the time of leaving the body and being born again Now, there is no definite period of time in this matter.

In main two factors decide this issue viz. It may vary from hundreds of years to a few months even. Those that work out some of their Karmas in other planes in subtler regions, take a considerable time before entering a fresh body. The interval is very long, for a year of the earth period passes off as a single day on the celestial plane A very sensual individual with strong craving or one with intense attachment sometimes is reborn quickly. Also in cases where life is cut short by a violent death or a sudden unexpected accident, the Jiva resumes the thread very soon.

There is no relation between the standard of measurements of one state of consciousness and another.

All such measurements are hypothetical. It is true that some individuals take more time and some less. When that passes away from them, they pass forth into this space, from space into air, from air into rain, from rain into the earth.

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Reaching the earth they become food. Again, they are offered in the fire of man. Thence they are born in the fire of woman with a view to going to other worlds. Thus do they rotate. Having dwelt there as long as there is residue of good works they return by that course by which they came to space, from space into air; and after having become the air they become the smoke; after having become smoke, they become mist. After having become mist they become cloud, after having become cloud he rains down.

They are born here as rice and barley, herbs and trees, as sesamum plants and beans. From thence the release becomes extremely difficult for whoever eats the food and sows the seed he becomes like unto him. Those whose conduct here has been good will quickly attain a good birth literally womb , the birth of a Brahmin, the birth of a Ksatriya, or the birth of a Vaisya. But those whose conduct here has been evil, will quickly attain an evil birth, the birth of a dog, the birth of a hog or the birth of a Candala.

Eventually it is brought back to earth with the rain, enters the food chain through absorption by a plant, and finally becomes associated with the seed of a male who has eaten the fruit of that plant. The act of intercourse thus "introduces" this soul into the womb where its new body will grow, and the entire process begins once more. The force of karma operates here in determining which potential father will eat which plant, thus guaranteeing the soul a set of circumstances appropriate to its prior experiences. Jaina texts make absolutely no mention whatsoever of how a soul actually enters the body of the mother-to-be.

It is said only that the soul moves into a new embryo within a single moment samaya after the death of the previous body. Note: "According to them there are four chief Buddhist schools The Hinayana schools are the Vaibhasikas and the Sautrantikas. It is said in the Garbha Upanishad that when the fetus in the womb is seven months old, the soul receives knowledge of its past and future. It knows who it has been and will be. When the movie of its lives passes before its mind, it becomes frightened and begins moving restlessly here and there Now, God has been watching all this, and when at last the soul starts crying out and taking refuge in Him, God bestows His grace upon it.

He gives it instruction in so'ham, which means "That am I" and which is the same as the hamsa mantra However, when nine months are over, the fetus is forcibly ejected from its mother's womb. The moment it comes out, it starts crying It forgets the awareness of so'ham and cries ko ham, which means "Who am I? The Jiva can travel through space.

It need not necessarily have any physical support like raindrops, earth etc. It finds entrance into this physical world through raindrops, that is all. There are seven planes which are interpenetrating one subtler than the other.

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Heaven is one of them Till the seventh month the Jiva remains in an unmanifested state. It only means that it begins to manifest in the seventh month when the formation of the physical body completes. Karmas can bear fruit in several ways in the astral worlds or in future births, or can be destroyed through the practice of yoga. Experiences of pleasure and of pain are the results of merit and demerit, respectively.

He who spreads happiness will always get such favorable circumstances as can bring him happiness. He who spreads pain to others will, doubtless, get such unfavorable circumstances, according to the law of Nature as can bring him misery and pain. The man is dragged to places where he can get his objects of desire Suppose there is a poor intelligent boy in India. He has an intense desire to go to England for his I. His desire to go in this birth cannot be fulfilled.

Suppose also that there is a rich lady in England who has no son and has intense desire to get an intelligent one. The poor boy may get his next birth in London as the son of the rich lady according to the law of coincidence. He thus would have his strong desire gratified now. God gives suitable surroundings according to the nature of the desire of the man for his growth and evolution.

If you develop a carbuncle or get a fracture of the leg or arm, this is obviously due to some bad Karma in your previous birth. The bad Karma was the cause and the carbuncle or fracture is the effect There is no such thing as a chance or accident. If the virtuous man who has not done any evil act in this birth suffers, this is due to some wrong act that he may have committed in his previous birth. He will have his compensation in his next birth. If the wicked man who daily does many evil actions apparently enjoys in this birth, this is due to some good Karma he must have done in his previous birth.

He will suffer in the next birth. The law of compensation is inexorable and relentless. So he will require one hundred lives to adjust this account created by one bad habit only. An evil-doer is freed from his evil by declaring the act , by remorse, by inner heat, by recitation of the Veda , and, in extremity, by giving gifts. Prayaschitta is done for the destruction of sin. In the Code of Manu you will find various kinds of Prayaschitta for the destruction of various kinds of sins Prayaschitta is of two kinds, viz.

Extraordinary Asadharana and 2. Ordinary Sadharana. Extraordinary penances are those which are prescribed in the Code of Manu for the destruction of particular sins If anyone repents and openly admits his minor offenses, the sin is washed away. In doing Prayaschitta the offender actually suffers, he punishes himself by long fasting and other ordeals as described above. Action and reaction are equal and opposite. But those who do not know these two ways, become insects, moths and whatever there is here that bites.

But on neither of these ways are those small creatures which are continually revolving those of whom it is said , be born and die. Theirs is a third state. By this it comes about that that world becomes full. Therefore let one seek to guard himself. To this end, there is this verse. He who steals gold, he who drinks wine, he who dishonors the teacher's bed, he who kills a Brahmana, these four do fall as also the fifth who consorts with them.

Some souls enter a womb for embodiment; others enter stationary objects according to their deeds and according to their thoughts. It is possible, as illustrated by Jada Bharata--the scriptural anecdote of a royal sage having been reborn as deer. It gives that form to an individual in which he can best satisfy his unfulfilled desires and cravings.

If in human form, such desires and cravings are created that befit an animal, the next birth must be degradation to an animal form. According as one acts, according as one behaves, so does he become. The doer of good becomes good, the doer of evil becomes evil. One becomes virtuous by good action, bad by bad action. Actions produce Samskaras or impressions or potencies. The impressions coalesce together through repetition and form habits. Tendencies develop into habits and character.

The sum-total of the tendencies of a man is his character. Karmas manufacture character and character manufactures will. If the character is pure and strong, the will also will be pure and strong, and vice versa. You have compelled me to disclose something, Rai Sahib, which so far had remained undisclosed. Initiation by a perfect Master means something more than merely teaching the method of repeating the Holy Names or of hearing the Holy Sound.

At the time of the Initiation the Master unties the Dori the cord or string of the disciple's soul which binds it to Kal, and attaches it to the Satguru's feet inside. He then continually keeps it moving to higher stages according to how He finds the disciple's love and devotion for the Lord increasing. Kal is seated on the left side of the Kanj Kanwal the center directly behind the eyes and Satguru is seated on the right side. At the time of death, uninitiated souls go automatically into the mouth of Kal, as if drawn by a powerful vacuum. If initiation were simply the communication of Five Names, a girl of ten could do that.

But saving a soul from the clutches of Kal is something different. Only a Sant Satguru can deliver a soul from Kal. It depends on one's love, faith and devotion, one's zeal, and the effort one makes," the Great Master replied. But one thing is certain. That is, after Initiation there is no going down below the scale of mankind, and it takes no more than four births for an Initiate to reach Sach Khand.

People ask you to pray for their cows, horses, pet dogs, cats, and squirrels. Now, what does this signify?

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They know--at least the Satsangis do--that all pain and disease come as the result of a jiva's past karmas and this debt of karmas must be paid. Kal must have his pound of flesh if not from the jiva concerned than from the Master who takes upon Himself the burden of that jiva. Our happiness was suddenly marred after a fortnight by the Great Master falling seriously ill--in fact very dangerously ill The Great Master had initiated a large number of Nepalese and other people from the surrounding hilly tracts, who throughout their lives had been killing goats and other animals for sacrifices and also for eating.

Before this also, after initiating people, the Great Master would always be slightly ill. But this time it was much worse than usual, and it made us all very nervous and apprehensive. On the tenth day his condition grew very serious. The doctors lost all hope. This state lasted for three days and even after that we spent many sleepless nights and days.

But during all this time the Great Master's joviality and good humor remained the same Soon after this he recovered very speedily. They have their basis in the mind, and they are stimulated by the sense-objects. If all these are removed, the tendencies are destroyed. The present experiences are the result of past karma. If we know the mistakes committed before, we can rectify them. If one mistake is rectified there still remains the whole sanchita karma from former births which is going to give you innumerable births.

So that is not the procedure. The more you prune a plant, the more vigorously it grows. The more you rectify your karma, the more it accumulates. Find the root of karma and cut it off. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through self-inquiry or through bhakti marga.

Can people wipe out the consequences of their bad actions by doing mantras or japa or will they necessarily have to experience them? If the feeling "I am doing japa" is not there, the bad actions committed by a man will not stick to him. If the feeling "I am doing the japa" is there, the consequences of bad actions will persist. Does not punya [merit accumulated from virtuous acts] extinguish papa [demerit accumulated from sinful acts]? So long as the feeling "I am doing" is there, one must experience the results of one's acts, whether they are good or bad.

How is it possible to wipe out one act with another? When the feeling that "I am doing" is lost, nothing affects a man. Unless one realizes the Self, the feeling "I am doing" will never vanish. Even without you, all these warriors standing arrayed in the opposing armies shall not live. By Me and none other have they already been slain; be an instrument only, O Arjuna. Be not distressed by fear.

Fight, and you shall conquer your foes in the battle. Those who know that what is to be experienced by them in this life is only what is already destined in their prarabdha will never feel perturbed about what is to be experienced. Know that all one's experiences will be thrust upon one whether one wills them or not.

Now, for instance, I put this fan that is in my hand down on the floor here. Can it be that it was already decided that on such and such a day, at such and such an hour, I should move the fan like this and put it down here? Whatever this body is to do and whatever experiences it is to pass through was already decided when it came into existence.

The only freedom man has is to strive for and acquire the jnana which will enable him not to identify himself with the body. The body will go through the actions rendered inevitable by prarabdha and a man is free either to identify himself with the body and be attached to the fruits of its actions, or to be detached from it and be a mere witness of its activities. Free will holds the field with association to individuality. As long as individuality lasts there is free will. All the scriptures are based on this fact and they advise directing the free will in the right channel.

We could act as we pleased. We acted, and that act produced a certain result. That "result" became our destiny. We could not escape it. We acted again. This time our free will carried with it the experience of our first act and was qualified and limited to that extent. This act again produced results, and these results again curtailed our original freedom. Now that we have been acting and producing results for millions of ages, these actions and their reactions act upon us as our unavoidable fate.

Our body, mind, intellect, and reasoning are fashioned by these and make us choose a certain course. Our previous acts determine our present life, and our present acts go to make our future. We reap now what we have sown in our previous births, and we shall reap in the future what we are sowing now.