Harbottle T.B. - Karma and Free Will

There is, I think, one fatal objection to the view of Karma advanced by “K,” in the foregoing letter: – namely, that it completely destroys any exercise of free-will, and consequently any responsibility on the part of humanity. If that which happens to a man, at any given moment of his life be always exactly what

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he deserves, it would follow that evil done by one man to another is done under the irresistible impulsion of Karma, and by no exercise of free-will on the part of the actor, who is nothing but a blind instrument of the Law. This is sheer fatalism, and not only does away with all idea of merit and demerit, but also destroys the sense of duty on which “K” lays so much stress.

The footnote on page 415 really gives as clear an explanation as can be given of so difficult a subject. Unfortunately the misprint of “casual” for “causal” connection which did not deceive those who were somewhat more versed in Theosophical literature, seems to have led “K” entirely astray. Every exercise of free-will by a responsible being, in the choice between two courses, starts a fresh Nidana, or chain of causation, and thereby disturbs in some direction the Universal Harmony. It is, as “K” rightly says, the province of Karma to readjust such disturbance, and restore the balance; but does it not stand to reason that unless such disturbances of Harmony are continually being produced, there can be no sphere of action for Karma at all? When once the balance is finally redressed the work of Karma is finished, but till that time the scales of Justice cannot be even.

In conclusion I will say that even if “K” be justified in his assertion that certain writers on Theosophical subjects “are more concerned about our deserts than our duties,” no such charge at least can be brought against the teaching as a whole. “The way is to be sought for its own sake, not with regard to your feet that shall tread it.” So is it said in “Light on the Path,” and the thought is echoed in all that portion of Theosophical literature which deals with the Ethical side of the philosophy.

Thomas B. Harbottle.

London, September 2nd, 1888.

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