Archives for posts with tag: law of Karma
I have often wondered whether the ethical assumptions of Original Sin in Christianity and Hinduism's Karmic consequences are not similar.
Adam and Eve losing their primordial innocence in the Garden of Eden incurred the Original Sin which was inherited by all their progeny – Mankind. Christian ethics thus burdens mankind with this original guilt and the consciousness of that guilt. The manner in which individuals deal with that guilt by engaging in righteous behaviour or then by adding further sins during the course of their lives will earn rewards and punishments on the Day of Judgement.
Karma is the accumulated and unfolding effect of good and evil deeds over several lifetimes, including the present one, producing our present circumstances as rewards and punishments. Hinduism, Jainism, and Buddhism subscribe to this Karmic determinism.
Both concepts of Original Sin and Karma share a fatalism and determinism in explaining the cause of suffering. The shadow of a primordial loss of innocence in the one case and Karma in past lives, in the other, determines our present fate. Both in that sense are judgmental and dwell on penal outcome or rewards for errant or good behaviour. Though their theology and dialectics are different, with variations in regard to beliefs on reincarnation and a final day of judgement, in the final analysis both are judgmental and fatalistic in accounting for suffering in the world. The premise in both imposes on the individual, a guilt from the past and salvation consists in accepting such guilt and then working to redress it through reform.
Often individuals rebel against such ethical impositions and assumptions of past wrong doing of which they have no knowledge and for which they may not feel in any way responsible
Individual circumstances of birth and the course of lives are so varied that people wonder, at least those who believe in providence, what is the justification for this inequitable diversity. One may be born with the proverbial silver spoon in his mouth whereas another as a slum dweller in squalour and poverty. Some enjoy untold riches without a care in the world while others struggle from birth to death. Some are born with disabilities while others are the perfect beautiful models we admire. Some are afflicted by calamities and tragedies while others sail through life with every conceivable happy circumstance one can think of. Some experience fame while others never rise above the mundane, common or ordinary. The question arises whether fate is random or is it bound by Karmic effects. Do our sufferings and circumstances have an explanation beyond Karmic consequences or a random fate?
New Age thinkers have sought to address such questions to arrive at an answer which is neither judgmental and fatalistic nor relying on a random explanation. New Age thinking reconstructs an ethical framework by borrowing elements from the Karmic theory and restructuring it in a unique manner. While they allow for rebirth and reincarnation, dismissing the idea of a final day of judgement, they introduce the element of Choice, at variance with both random fate and inexorable Karma, to explain individual circumstances of life.
They hold that the Soul at the conclusion of one lifetime begins a process of deep introspection in the ethereal realms, assisted by peers, 'guides', angels, and 'masters' to analyse the pros and cons of the life just past. It then concludes that it needs to reincarnate in certain clearly defined circumstances to work out accumulated negativities to help in its further evolution. It is not any Law of Karma that determines time, place, and circumstances of birth, the shape and form, abilities and disabilities at birth and any fatalistic circumstances of life – rather it is the reincarnating Soul that does all this. It combines certain positive elements with other negative ones through its own pre-programmed Choice, drawing a detailed road map of the life ahead. The purpose of the rebirth is to work out persisting negativities of the previous life or lives and thereby achieve liberation from those negativities in the course of its own evolution. Such a premise clearly implies that there is no judgement. For instance when we see someone in dire straits or in unhappy circumstances,or with poverty and deformity, we can no longer assume ( as in the Karmic consequence formulation) that these may have arisen from previous wrong doing – being a choice of the Soul, there is no judgement. Equally events both positive and negative are not deemed to be resulting from fatalistic Karmic Laws but are the product of choice for the Soul's experience and evolution.
I have sought to flesh out this New Age concept in two previous posts (1) A Valiant Choice (2) A Valiant Choice dramatized. Two of my poems are also influenced by this New Age thought (1) Visitor at Divali (2) Astronauts of Ether.
There is however a similarity in the concept of Karmic consequence and New Age choice of reincarnation. Both provide for negative and positive elements in one's life not as punishment and reward but as experiences for the incarnating Soul's liberation.
For those who are not comfortable with the judgmental branding of Karmic Law or the burden of guilt of Original Sin, the New Age idea that we have indeed chosen our life's circumstances (as Souls prior to birth) is more appealing and acceptable. Yet there are some who think that the idea of choosing ones terrible plight is an abnoxious idea and they would far prefer to think that it is the result of Karmic fate. The only option if one rejects both Karmic consequence and the New Age alternative of choice, would be to believe that the circumstances of life arise from a random fate devoid of any ethical or metaphysical considerations.
Tags Karma, law of Karma, New Age reincarnation, Original Sin
Categories Karma, New Age reincarnation, original sin, spirituality
Credit: accuracyandaesthetics.com
Almost everything we do, our common and uncommon pursuits, our mannerisms, courtesies, behaviour, transactions, the very language of life is governed by the arithmetics of exchange.
"How much do i have to pay","I owe him my life","We have to repay their kindness","That was wonderful, thank you","do not be ungrateful", "He is deep in debt", "They are in love", "It is now our turn to invite them", "We should return the call", "what is the fare?", "The contract has been concluded", "Nothing comes from nothing", "What you sow so shall you reap", "Do unto others as you would have them do unto you", "Fair exchange is no robbery" – and so on the equations of exchange proceed indefinitely.
Thus in the fundamentals of life there is giving and receiving. And this is not only unique to civilized man alone. The simple give and take is evident in fish, as you may observe in an aquarium. We have all seen how monkeys take turns to groom each other, how birds will alternatively and meticulously pick out pests from the heads of their fellows, with the promise that they will receive the same consideration.
Credit: thechowaniecs.com
Then of course there is the symbiotic relationships of the clown fish and the anemone, the blackbird and the buffalo, beneficient bacteria and man, bee and flower – the mutual if unlikely assurance of return for valuable services rendered. Then there is the reciprocity of love allowing for the mutual satisfaction of desires.
Thus too may grow a loyalty towards family, club, school or institution. towards whom one may feel a life long obligation for their contribution to making you who you are. similar would be the sense of patriotism towards a flag or an emblem representing country and civilization to which one belongs and which gives one identity and self-esteem.
The foregoing exchanges we may call The Great Equation which governs every facet of our personal, social, political and economic life, our courtesies, mannerisms and relationships, our culture and our ideals. The Great Equation is also inherent in nature.
The Great Equation, however can be violated in two ways. When you receive something and feel no obligation to make a return like an act of theft or give secretly without an obligation to receive even gratitude. In the one case the violation of the equation is materialistic and in the other altruistic.
Of all human traits it is altruism that does not fit into the causality of action and reaction of the Equation. The quality of kindness and compassion rejects and defies the equation, rising on the firmament of our psyche as an independent star, radiant like the sun, giving limitlessly without return. The most cruel talon, the ruthless beak, the sharpest claw, the brutish brow all dissolve before their tender offspring with a compassion without compare, moved even to sacrifice their very existence in defiance of the law of survival. We give it another name and dismiss it as maternal instinct. But it has more to do with a helpless little thing arousing protective compassion. Any chick foal or baby can bring it forth and for nothing in return. Likewise consideration for someone under the weather, sympathy in bereavement, kindness for the afflicted, charity for the needy and poor, forgiveness for the repentant, succour for the suffering. There is no reward or return here but in the experience itself and in the fulfillment of an altruistic act.
In man compassion grows beyond progeny and camaraderie to spiritual heights. all noble sentiments arise from this primal seed of spirit transcending survival, want, need, reflex, and exchange onto the evolutionary path of grace. It is therefore not surprising that in the Gita, the cycles of birth and rebirth, action and reaction, the very Law of Karma stand abrogated through a life of unattached and altruistic action, the performance of duty without hankering for fruit or reward.
Compassion then is the supreme sentiment, the seat of the spirit, the source of all good, the key to liberation, the recognition of the soul embedded in matter. Those great spiritual adventurers who spend acts with a unique freedom, derive pleasure in acts of unusual kindness and altruism, who shake free of the orderly equation and graduate to a new level with wonder on their brow, discovery gleaming in their eyes and a fathomless satisfaction, are the ones who have begun to evolve, taking the first experimental toddlers shaky bandy steps beyond the comfortable and familiar confines of The Great Equation, into a superior unknown.
Avalokiteshwara – Ajanta Caves
The Bodhisattva of compassion
Tags behaviour, Bhagavad Gita, compassion, Give and take, law of Karma, spirituality
Categories compassion, metaphysics, mysticism, Nature, New Age Thought, spirituality