tadyatha om gate gate paragate parasamgate bodhi svaha
The Law of Action and Reaction in Human Relationships
... and the development of Sentient Life
Kalachakra Mandala * The Wheel (chakra) of Time (kala)
~~ Book of Ecclesiaste s * Koheleth, 3:11
"He has made everything right in its time;
but he has made their hearts without knowledge,
so that man is unable to see the works of God,
from the first to the last."
| 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso |
Path to Bliss: A Practical Guide to Stages of Meditation .
Geshe Thubten Jinpa (Trans.), Christine Cox (Ed.).
"Sometimes we face certain situations where, although we have done something good for others, we may not be able to reap the consequences within this lifetime.
When we are talking about the law of causality, we are not limiting its operation to the confines of this life alone, but rather are taking into account both this lifetime and the future .
Occasionally people who do not have a proper knowledge of karmic law say that such and such a person is very kind and religious and so forth, but he always has problems, whereas so and so is very deceptive and negative, frequently indulging in negative actions, but always seems very successful.
Such people may think that there is no karmic law at all.
It is also possible for very negative people to experience their positive karma ripening immaturely due to the very strong force of negative actions, and thus to exhaust the potentials of their virtuous actions.
They experience a relative success in this life, while others who are very serious practitioners, as a result of the force of their practices, bring upon this lifetime the consequences of karmic actions which might have otherwise thrown them into rebirth in lower realms of existence in the future. As a result, they experience more problems and illnesses in this life.
Just resolving not to indulge in a negative action is not enough. It should be accompanied by the understanding that it is for your own benefit and sake that you must live with awareness of the law of karma:
You should reflect upon the law of causality as follows:
So, if you wish to enjoy desirable fruits, you should work for the accumulation of the appropriate causes, and if you want to avoid undesirable consequences, you should not accumulate their causes.... [Karma] is a natural law like any other natural law."
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso .
"There is a Buddhist practice in which one imagines giving joy and the source of all joy to other people, thereby removing all their suffering.
Though of course we cannot change their situation, I do feel that in some cases, through a genuine sense of caring and compassion, through our sharing in their plight, our attitude can help alleviate their suffering, if only mentally. However,
The main point of this practice is to increase our inner strength and courage.
I have chosen a few lines that I feel would be acceptable to people of all faiths, and even to those with no spiritual belief.
When reading these lines, if you are a religious practitioner, you can reflect upon the divine form that you worship. Then, while reciting these verses, make the commitment to enhance your spiritual values.
If you are not religious, you can reflect upon the fact that, fundamentally, all beings are equal to you in their wish for happiness and their desire to overcome suffering. Recognizing this, you make a pledge to develop a good heart.
It is most important that we have a warm heart.
As long as we are part of human society, it is very important to be a kind, warm-hearted person .
May the poor find wealth,
May the forlorn find new hope, constant happiness and prosperity.
May the frightened cease to be afraid,
And those bound be free.
May the weak find power,
And may their hearts join in friendship."
| Karma |
The modern word karma derives from the Indo-European syllable root
to make, do, or perform.
Within various doctrines of reincarnation, the noun karma can be used as a technical term to denote a system of lawfully required action.
According to Ra (session 7, Ra Material) the karmic system of Tellus (earr, erde, earth, malruth) is administered by the 24 Guardians. The Guardians are 8th-density beings (sometimes called the Lords of Karma, or Cosmic Buddhas). The Guardians serve the Council of Saturn.
Karma is a regulatory mechanism. It it not eternal. It was designed and established in order to ensure completion of experiences in particular planetary environments, including the third-dimensional environment of Earth.
The mechanism requires that when a person engages in a relationship which involves two roles, the person must fully experience both halves of the relationship.
For example, if one incarnates as a master in one lifetime, there is an assignment mechanism which guarantees that one will at some point during the reincarnational cycle be obliged to undertake a lifetime as a slave. Who has been a husband, must also be a wife. Who has been a student, must also be a teacher. Who has been a boss, must also be a worker. Who has been a parent, must also be a child. A killer must know what it feels like to be killed. A blessed healer must experience the blessing of being healed. Who gives must receive; who receives must give.
Earth's present karmic cycle is approximately 78,000 years in length and it is ending now.
It is not true anymore that everyone has karmic obligations. At the present time, the Earth supports nearly 7-billion humans. It is mixed population, some of whom are here only temporarily to help with the transitions, and therefore not all of these births are motivated by karmic debt. Also, increasingly, during the transition, a larger percentage of new births have fourth-dimensional capabilities and these are not governed by the law of karma.
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso . ( 2004).
...In the Buddhist teachings, when we search for the causes of suffering, we find what is called 'the truth of the origin of suffering', namely that negative actions -- karma -- and the negative emotions t hat induce such actions are the causes of suffering.
When these substantial causes come in contact with different circumstances and conditions, they give rise to different effects, that is, different kinds of matter. So we find that the cause alone is not sufficient for bringing about a result.
Although you can find certain differences among the Buddhist philosophical schools about how the universe came into being, the basic common question addressed is how the two fundamental principles--external matter and internal mind or consciousness--although distinct, affect one another.
External causes and conditions are responsible for certain of our experiences of happiness and suffering. Yet we find that it is principally our own feelings, our thoughts and our emotions, that really determine whether we are going to suffer or be happy.
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso . (2006)
"As to what might be the mechanism through which karma plays a causal role in the evolution of sentience , I find helpful some of the explanations given in the Vajrayana traditions, often referred to by modern writers as esoteric Buddhism.
According to the Guhyasamaja tantra, a principal tradition within Vajrayana Buddhism, at the most fundamental level, no absolute division can be made between mind and matter .
Matter in its subtlest form is prana , a vital energy which is inseparable from consciousness.
These two are different aspects of an indivisible reality.
So according to the Guhyasamaja tantra, when a world system comes into being, we are witnessing the play of this energy and consciousness reality.
...Despite the success of the Darwinian narrative, I do not believe that all the elements of the story are in place.
To begin with, although Darwin's theory gives a coherent account of the development of life on this planet and the various principles underlying it, such as natural selection, I am not persuaded that it answers the fundamental question of the origin of life. Darwin himself, I gather, did not see this as an issue.
Furthermore, there appears to be a certain circularity in the notion of"survival of the fittest." The theory of natural selection maintains that, of the random mutations that occur in the genes of a given species, those that promote the greatest chance of survival are most likely to succeed.
However, the only way this hypothesis can be verified is to observe the characteristics of those mutations that have survived. So in a sense, we are stating simply this:"Because these genetic mutations have survived, they are the ones that had the greatest chance of survival."
From the Buddhist perspective, the idea of these mutations being purely random events is deeply unsatisfying for a theory that purports to explain the origin of life.
...From the scientific view, the theory of karma may be a metaphysical assumption--but it is no more so than the assumption that all of life is material and originated out of pure chance."
updated:14 June 2018
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"Be not deceived; God is not mocked:
for whatsoever a man soweth, that shall he also reap."
~~ Epistle to the Galatians 6:7