tadyatha om gate gate paragate parasamgate bodhi svaha
Corrective Action (Karma) for Past-Life moral Error
Jyotisha Evidence of Past-Life Mistreatment of Others
Through Ignorance or Intent
|~~ H. H. Dalai Lama, 365 Dalai Lama: Daily Advice from the Heart|| |
"Anyone who is indifferent to the well-being of other people,
and to the causes of their future happiness,
can only be laying the ground for their own misfortune."
Architecture of Purgatory from La Comedia Divina * de Dante Aligheri *"Il Purgatorio"
| Body shows Past; Mind shows Future: |
from H.H. Dalai Lama .(1989). The Dalai Lama at Harvard: Lectures on the Buddhist Path to Peace. Jeffrey Hopkins. (Trans, Ed).
"We are all persons who have accumulated misdeeds in the past.
In this way it is said that you can tell what you were doing in the past by examining your body now
And that you can tell what will come in the future by looking at what you are doing with your mind now.
In any case, with regard to whatever misdeeds have been done in the past, you should engage in disclosure of them and in developing an intention to restrain from them in the future.
For a Buddhist practitioner, the usual practices include prostration and recitation of certain mantras such as the one hundred syllable mantra.
One of the best methods is to make gifts to poor and sick persons .
The giving of donations for education as well as in the medical field is very great work, one of the best ways to gain merit."
Q: Respected Madam, Namaskar.
The chart of an individual is a map of blessings and curses in a lifetime. The pair of opposites work in each individual life. We do not remember our past deeds, but we do feel in times of trouble.
What mistakes knowingly and unknowingly I would have done in my past,I wish to know.
What I failed to learn or what I misused the most, the powers!. Can it be known through one's chart?
Best Regards Jai Ganesha.
A : Namaste,
Yes, we can presume that life's greatest obstacles, challenges, and difficulties are "payback" events which "balance the books" regarding moral errors of parallel lives .
Whenever one has harmed another person, whether intentionally (more serious) or unintentionally (less responsibility but nevertheless a karmic 'debit') the harm is recorded in the akashic record. One of the qualities of the subtle substance of akasha is the ability of this multidimensional plasma to record and store memories of past and future events.
The akashic record contains evidence of everything that has occurred or will occur, at least within the current universe.
In an individual nativity, it may be assumed that the natural and temporal papagraha point to corrective mechanism = "karma". Look to Professor Shani, Professor Mangala, and Professor Rahu for the most obvious corrective requirements.
For example, one who has harmed another through depriving the other of protective shelter, perhaps separating a child from its mother, may in the current life be born with Shani very close to Chandra. This native may lose the mother early in life, or be emotionally separated from her, or otherwise experience deprivation of home, shelter and social support.
Look to Mangala for evidence of violence or physical harm to others in parallel lives . Look to Rahu for evidence of uncontrolled desire which harmed the peace of others in parallel lives . In the current life, Rahu may induce a cycle of psychic invasions or one's inability to control the passions that indicates "payback" for invasion of other's physical, emotional, mental, or spiritual boundaries in a parallel life .
Nichha graha have been disabled in the current lifetime due to overuse in parallel lives . The nichha graha does not perform according to expectations; it is disempowered and dysfunctional. We can presume that the nichha graha also represents misuse of power in a previous life.
A nichha graha may show correction of a past-life tendency to "go too far" with a particular power. The nichha graha may represent a past-life error caused by preventing another from exercising the other's entitlements or indeed harming one's own higher self through over-use of a single power in exclusion to other priorities.
For example the nichha-Zukra often indicates past-life over-indulgence in sensual pleasures which distracted the native from one's spiritual priorities. In the current lifetime, the native may have chosen to make sensual pleasure experiences, especially those related to enjoying the company of women, a disappointing and frustrating experience. In this way perhaps the native is reminding oneself of a commitment made upon a previous death-bed that Shukra the sensual-pleasure agent should never take top place in life's value hierarchy.
Another example might be the nichha-Surya, indicating a weak social personality who lacks self-confidence and tends to become the result of the wishes of others. Such a native may be acting upon a past-life death directive to compensate for an inflated ego-membrane in parallel lives . Perhaps one misused royal (Surya) powers, was arrogant in the exercise of ethical judgment, or failed to acknowledge the divine as the ultimate source of one's personal brilliance. The nichha-Surya can indicate an intentionally corrective choice to live a humble, low-ego, and self-doubting life. If other graha are supportive, the self-doubt can be a successful starting point for rebuilding confidence in the divine without the stumbling block of human pride.
Look to the difficult graha (natural and temporal papagraha); the difficult angles between the graha ( 6/8 and 2/12); and the difficult bhava (3, 6, 8, 12 - particularly 6 and 8). These Jyotisha indicators may represent the soul's choice to begin "balancing the books " regarding harm done to others in parallel lives .
The soul will undertake corrective action only when sufficient supporting stability is available from other, healthier graha who represent "credit" for compassionate treatment of others in parallel lives . The karmic workload may be extremely painful but it is never unbearable.
The good news is that with sufficient consciousness, including a commitment to reject the Victim Mind, all karmas can be completed by assuming responsibility. It must be responsibility without guilt, and without blaming.
Simple and intelligent acceptance of responsibility for whatever parallel life errors have made the current corrections necessary, is the moment of liberation from the karmic cycle.
Wishing you best success in the study of Jyotisha,
Sincerely, Barbara Pijan Lama, Jyotisha
| Essence of the Heart Sutra: The Dalai Lama's Heart of Wisdom Teachings by there is nothing like teaching to help one learn.
~~14th Dalai Lama 1935- Policy of Kindness
Tenzing Gyatso , |
translated & edited by Geshe Thupten Jinpa
| "Shortly after attaining enlightenment under the bodhi tree, the Buddha gave a sermon in Varanasi sharing the fruits of his realization. This sermon is referred to as the"first turning of the wheel of Dharma." The word Dharma here refers to the Buddha's teachings themselves. |
It was this sermon in which the Buddha developed what would become the framework for the entirety of his teachings: the four noble truths.
These four truths are the truth of suffering, the truth of its origin, the truth of the possibility of its cessation, and the truth of the path that leads to that cessation. In essence, the four noble truths say that we all naturally desire happiness and do not wish to suffer--and that the suffering we wish to avoid comes about as a result of a chain of causes and conditions begun even before our birth.
If we are to pursue our aspiration to gain freedom from suffering, we need to clearly understand the causes and conditions that give rise to suffering and strive to eliminate them.
Additionally, we must clearly understand the causes and conditions that give rise to happiness as well, and actively practice them. This is the essence of the four noble truths."
Refuge, Morality, and the Clear Light
~~ H.H. Dalai Lama . (2003). How to Practice: The Way to a Meaningful Life . Jeffrey Hopkins (Trans., Ed.)
| "Buddhists take a vow of morality in the context of first taking refuge -- in Buddha, in the states of realization, and in the spiritual community. |
Refuge is the foundation for the practice of morality. Buddha teaches us how to find refuge from suffering and limitation, but the chief refuge, or source of protection, is found in the states of realization achieved through practicing
... A lama from the Drukpa Kagyu tradition and I were very close. We met frequently and always used to joke, teasing each other back and forth. On one occasion I asked him about his spiritual experience.
He told me that when he was young, he was staying with his lama who had him perform the preliminary practice of making a hundred thousand prostrations to the Buddha, the doctrine, and the spiritual community. Early in the morning and late in the evening he had to make prostrations on a low platform the length of his body.
His lama was meditating in the dark in the next room; so, to trick him into thinking he was making prostrations, he would tap with his knuckles on the prostration platform.
Years later, after his lama passed away, he was taking a meditation retreat in a cave, during which he recalled his lama's great kindness over years of training him, and he wept and wept.
He almost fainted, but then experienced the clear light , which he continuously practiced. Subsequently, after successful meditations, he occasionally would remember parallel lives in vivid reflections before him."
updated:07 February 2017
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