Karma Yoga Lesson IV

Karma is Thought, actually, says the Gita; Mind and Manas; Thought a constant function in the universe; The greater being of man; Power of Thought; Facing Thought; The cloud; Formation of Thoughts; Letting thoughts pass on; The use of Aumn in calming.

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Religion has nothing to do with the practice of goodness, according to Sri Narayana Guru.

Narayana Guru preached the recondite message of the Vedas and Upanishads in a lucid, uncomplicated style. He advocated a formless, non-dual metaphysics and would advise seekers to meditate by sitting in front of a looking-glass.

According to Hindu belief, the Atman - which is evolved from the Supreme - resides in every living being. It was the latent divinity in man that the Guru wished to awaken by his exhortation.

(See also: Sri Narayana Guru , Spiritual Guidance, God and Religion, Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul)

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Karma (Sanskrit). Physically, action: metaphysically, the LAW OF RETRIBUTION, the Law of cause and effect or Ethical Causation. Nemesis, only in one sense, that of bad Karma.

It is the eleventh Nidana in the concatenation of causes and effects in orthodox Buddhism ; yet it is the power that controls all things, the resultant of moral action, the meta physical Samskara, or the moral effect of an act committed for the attainment of something which gratifies a personal desire.

There is the Karma of merit and the Karma of demerit. Karma neither punishes nor rewards, it is simply the one Universal LAW which guides unerringly, and, so to say, blindly, all other laws productive of certain effects along the grooves of their respective causations.

When Buddhism teaches that "Karma is that moral kernel (of any being) which alone survives death and continues in transmigration ‘ or reincarnation, it simply means that there remains nought after each Personality but the causes produced by it ; causes which are undying, i.e., which cannot be eliminated from the Universe until replaced by their legitimate effects, and wiped out by them, so to speak, and such causes - unless compensated during the life of the person who produced them with adequate effects, will follow the reincarnated Ego, and reach it in its subsequent reincarnation until a harmony between effects and causes is fully reestablished. No "personality" - a mere bundle of material atoms and of instinctual and mental characteristics - can of course continue, as such, in the world of pure Spirit.

Only that which is immortal in its very nature and divine in its essence, namely, the Ego, can exist for ever. And as it is that Ego which chooses the personality it will inform, after each Devachan, and which receives through these personalities the effects of the Karmic causes produced, it is therefore the Ego, that self which is the "moral kernel" referred to and embodied karma, "which alone survives death."

(See also: Karma , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

For more dictionary entries, see » Karma Dictionary

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Karma (Sanskrit) (from the verbal root kri to do, make, denoting action)

Action, the causes and consequences of action; that which produces change. One of the primary postulates of every comprehensive system of philosophy, described as a universal law, unceasingly active throughout universal nature and rooted in cosmic harmony, in its operations existing from eternity, inevitable, inherent in the very nature of things. It is action, absolute harmony, the adjuster; it preserves equilibrium by compensating and adjusting all actions, excessive or defective.

Hence it is called the law of retribution, implying neither reward nor punishment, based on nature's own urge of harmonious equilibrium. As such it has been personalized as Nemesis and by many other names, a practice which lends itself to popular imagining of avenging deities, such as God or Gods, Furies, Fates, Destiny, etc. As there are no such things as inanimate beings in the universe, it is not surprising to hear of karmic agents and of scribes or lipika who record karma. Karma must necessarily be transmitted by living beings of one grade or another, because there is no other means possible, and universal nature is but a vast, virtually frontierless being whose entire structure, laws, and operations are the innumerable hierarchies of beings in all-various grades, which thus not only condition nature, but are in fact universal nature itself. By our acts we create living beings which act upon other people and ultimately react upon ourselves. These beings, then, are agents of karma on one plane; on higher planes other orders of beings are such agents.

"An Occultist or a philosopher will not speak of the goodness or cruelty of Providence; but, identifying it with Karma-Nemesis, he will teach that nevertheless it guards the good and watches over them in this, as in future lives; and that it punishes the evil-doer -- aye, even to his seventh rebirth. So long, in short, as the effect of his having thrown into perturbation even the smallest atom in the Infinite World of harmony, has not been finally readjusted. For the only decree of Karma -- an eternal and immutable decree -- is absolute Harmony in the world of matter as it is in the world of Spirit. It is not, therefore, Karma that rewards or punishes, but it is we, who reward or punish ourselves according to whether we work with, through and along with nature, abiding by the laws on which that Harmony depends, or -- break them.

"Nor would the ways of Karma be inscrutable were men to work in union and harmony, instead of disunion and strife. For our ignorance of those ways -- which one portion of mankind calls the ways of Providence, dark and intricate; while another sees in them the action of blind Fatalism; and a third, simple chance, with neither gods nor devils to guide them -- would surely disappear, if we would but attribute all these to their correct cause. With right knowledge, or at any rate with a confident conviction that our neighbours will no more work to hurt us than we would think of harming them, the two-thirds of the World's evil would vanish into thin air. Were no man to hurt his brother, Karma-Nemesis would have neither cause to work for, nor weapons to act through. . . . We stand bewildered before the mystery of our own making, and the riddles of life that we will not solve, and then accuse the great Sphinx of devouring us. But verily there is not an accident in our lives, not a misshapen day, or a misfortune, that could not be traced back to our own doings in this or in another life" (SD 1:643-4).

The effect of karma on human beings is merely the natural reaction from their actions, which may be described as only half-actions, for they are not completed until the reaction has ensued. Since the consequences of acts do not necessarily ensue immediately, it follows that at any stage of our career we may experience the results of actions performed a long time in the past.

Karma does not obviate free will or imply fatalism or mechanistic determinism. It is not merely a mechanical or mechanistic chain of linked cause and effect, by which every act is predetermined by some previous act and by no other cause. Man is a divine spark expressing itself through a series of vehicles, forming by means of these vehicles a series of egos, each conscious and operative on its own plane. Through his contract with higher planes, he has the power of bringing new forces into operation, so he is not inexorably bound in a mechanistic sense by his karma. On the other hand, to speak of an absolutely free will is meaningless; the will becomes more and more emancipated from conditions as we penetrate deeper into the recesses of our nature; but it must always be actuated by motive of some kind, and hence, being conditioned by motive, it comes under the operation of the universal law of karma.

There are many types of karma, such as human, racial, national, family, individual, etc. A chain of causation, stretched out in time, will be intersected by any given present moment; so that in speaking of a person, we may say he sums up in himself both his past and his future, he is his own karma. Since the whole universe and all the beings which compose it are linked and blended together, it follows that no person can have exclusive interests and that the karma of all beings is linked and, in a profound sense, identical. Karma in its moral aspect is cosmic justice. It should not interfere in any way with helping others, nor does it render futile the exercise of compassion, for we incur as much responsibility by refraining from action as by acting.

"Sow kindly acts and thou shalt reap their fruition. Inaction in a deed of mercy becomes an action in a deadly sin" (VS 31).

(See also: Karma , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

For more dictionary entries, see » Karma Dictionary

A Theosophical definition of Karma :

Karma

(Karman, Sanskrit) This is a noun-form coming from the root kri meaning "to do," "to make." Literally karma means "doing," "making," action. But when used in a philosophical sense, it has a technical meaning, and this technical meaning can best be translated into English by the word consequence.

The idea is this: When an entity acts, he acts from within; he acts through an expenditure in greater or less degree of his own native energy. This expenditure of energy, this outflowing of energy, as it impacts upon the surrounding milieu, the nature around us, brings forth from the latter perhaps an instantaneous or perhaps a delayed reaction or rebound. Nature, in other words, reacts against the impact; and the combination of these two  - of energy acting upon nature and nature reacting against the impact of that energy  - is what is called karma, being a combination of the two factors.

Karma is, in other words, essentially a chain of causation, stretching back into the infinity of the past and therefore necessarily destined to stretch into the infinity of the future. It is unescapable, because it is in universal nature, which is infinite and therefore everywhere and timeless; and sooner or later the reaction will inevitably be felt by the entity which aroused it.

It is a very old doctrine, known to all religions and philosophies, and since the renascence of scientific study in the Occident has become one of the fundamental postulates of modern coordinated knowledge. If you toss a pebble into a pool, it causes ripples in the water, and these ripples spread and finally impact upon the bank surrounding the pool; and, so modern science tells us, the ripples are translated into vibrations, which are carried outward into infinity. But at every step of this natural process there is a corresponding reaction from every one and from all of the myriads of atomic particles affected by the spreading energy.

Karma is in no sense of the word fatalism on the one hand, nor what is popularly known as chance, on the other hand. It is essentially a doctrine of free will, for naturally the entity which initiates a movement or action  - spiritual, mental, psychological, physical, or other  - is responsible thereafter in the shape of consequences and effects that flow therefrom, and sooner or later recoil upon the actor or prime mover.

Since everything is interlocked and interlinked and interblended with everything else, and no thing and no being can live unto itself alone, other entities are of necessity, in smaller or larger degree, affected by the causes or motions initiated by any individual entity; but such effects or consequences on entities, other than the prime mover, are only indirectly a morally compelling power, in the true sense of the word moral.

An example of this is seen in what the theosophist means when he speaks of family karma as contrasted with one's own individual karma; or national karma, the series of consequences pertaining to the nation of which he is an individual; or again, the racial karma pertaining to the race of which the individual is an integral member. Karma cannot be said either to punish or to reward in the ordinary meaning of these terms. Its action is unerringly just, for being a part of nature's own operations, all karmic action ultimately can be traced back to the kosmic heart of harmony which is the same thing as saying pure consciousness-spirit.

The doctrine is extremely comforting to human minds, inasmuch as man may carve his own destiny and indeed must do so. He can form it  or deform it, shape it or misshape it, as he wills; and by acting with nature's own great and underlying energies, he puts himself in unison or harmony therewith and therefore becomes a co-worker with nature as the gods are.

See also: Karma , Mysticism, Body Mind and Soul

For more dictionary entries, see » Karma Dictionary

Karma - The belief that ones thoghts and deeds can be either counted against them or added to their spiritual path during several life times.Follows the law of cause and effect.

(See also: Karma , Pagan, Wicca Pagan Dictionary)

For more dictionary entries, see » Karma Dictionary

Logically consistent application of the doctrine, especially the total responsibility version, encounters various logical and philosophical difficulties that must be handled, and which are handled by proponent groups in various ways. For example, if all physical effects in the world are merely the result of mental processes, it can be asked what truly causative, non-physical factors set those mental processes in motion in the first place; in other words, what caused the mental cause? The answer given to address this difficulty depends on the ...

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Responsibility assumption, Responsibility assumption - Variations in degree of personal responsibility postulated, Responsibility assumption - Partial but substantial responsibility, Responsibility assumption - Total responsibility, Responsibility assumption - Divine responsibility, Responsibility assumption - Enfolding objectivism and the scientific method, Responsibility assumption - Logical difficulties, Responsibility assumption - Religious and philosophical roots and usage, Responsibility assumption - In popular culture

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Responsibility assumption is notable for its ability to fold within its own contours the reservations held toward it by the opposing doctrines of objectivism and materialism. In answering the criticism that convincing scientific evidence has never been shown that would objectively support the doctrine's existence, adherents of the total responsibility version of the doctrine counter that the appearance of such objectively overwhelming scientific evidence would itself violate the doctrine, due to its effects on unwilling observers. Analogizin ...

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Responsibility assumption, Responsibility assumption - Variations in degree of personal responsibility postulated, Responsibility assumption - Partial but substantial responsibility, Responsibility assumption - Total responsibility, Responsibility assumption - Divine responsibility, Responsibility assumption - Enfolding objectivism and the scientific method, Responsibility assumption - Logical difficulties, Responsibility assumption - Religious and philosophical roots and usage, Responsibility assumption - In popular culture

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The est seminars popularized the term "responsibility assumption" in the 1970s, but the doctrine both predates est and is found in a far wider variety of settings. The doctrine has spiritual roots in the monism of Eastern religious traditions which hold that only one true being exists, and all people are one with each other and with God and hence possess Godlike powers, though they are often unaware of it. It has been likened to karma, which however tends to suggest later retribution for earlier acts, while responsibility assumption p ...

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Responsibility assumption, Responsibility assumption - Variations in degree of personal responsibility postulated, Responsibility assumption - Partial but substantial responsibility, Responsibility assumption - Total responsibility, Responsibility assumption - Divine responsibility, Responsibility assumption - Enfolding objectivism and the scientific method, Responsibility assumption - Logical difficulties, Responsibility assumption - Religious and philosophical roots and usage, Responsibility assumption - In popular culture

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The theme of responsibility assumption appears in several places in popular culture. For example, it appeared in Richard Bach's bestseller, Jonathan Livingston Seagull, and Bach addressed the topic more directly in a less-popular later book, Illusions. John Denver, a proponent of est, wrote two songs about it, Farewell Andromeda (1973) and Looking for Space (1975), and the opening lines of Farewell Andromeda capture the essence of responsibility assumption: Welcome to my mornin ...

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Responsibility assumption, Responsibility assumption - Variations in degree of personal responsibility postulated, Responsibility assumption - Partial but substantial responsibility, Responsibility assumption - Total responsibility, Responsibility assumption - Divine responsibility, Responsibility assumption - Enfolding objectivism and the scientific method, Responsibility assumption - Logical difficulties, Responsibility assumption - Religious and philosophical roots and usage, Responsibility assumption - In popular culture

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Samkhya Nyaya Vaisheshika Yoga Purva Mimamsa Advaita Vedanta Vishishtadvaita Dvaita Carvaka Jain Buddhist Logic Dvaita, a school of Vedanta (the most widespread Hindu theology), founded by Shri Madhvacharya, stresses strict distinction between God (expressed as Vishnu) and souls. Satguru Sivaya Subramuniyaswami explains dualism in his ...

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Many people with a New Age perspective also adopt complementary and alternative medicine. Some rely on New Age related treatments exclusively, while others use them in combination with conventional medicine. This is completly compatible with New age belief in the unity of mind body spirit and the emphasis on things natural. Some techniques worthy of mention are herbal medicine, Ayurveda, acupuncture, homeopathy, iridology, auras and the ...

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The doctrine of Pratitya-samutpada (Sanskrit: pratītya-samutpāda, Pali: paticca samuppada Tibetan: rten cing 'brel bar 'byung ba) is Buddhism's primary contribution to metaphysics. Common to all Schools of Buddhism, it states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination," "conditioned genesis," "dependent co-arising," "interdependent arising," etc. Pratitya-samutpada - Dependent Origination. Including:

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In religion, folklore, and mythology a demon or demoness is a supernatural being that has generally been described as a malevolent spirit but outside Christian circles was viewed as a sort of elemental spirit: compare daemon and djinn. A demon is frequently depicted as a force that may be conjured and insecurely controlled. The "good" demon in recent use is largely a literary device (eg: Maxwell's demon). In common language, "demonizing" one's opponent is an aspersion. As the Indo-Iranian Avestan and Vedic traditions and also other branches of Indo-European mythologies show, the not ...

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Bhakti yoga is the Hindu term for the spiritual practice of fostering of loving devotion to God, called bhakti. Traditionally there are 9 forms of bhakti yoga. Hindu movements in which bhakti yoga is the main practice are called bhakti movements. Bhakti yoga is generally considered the easiest of the four general paths to liberation, or moksha (the others being Karma, Raja and Jnana Yoga). Bhakti yoga - The Philosophy and Development of Bhakti. Bhakti is the Hindu term that signifies a blissful, selfless an ...

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Brahman (ब्रह्मन् in devanagari script) in the Vedantic (and subsequently Yogic) schools of Hinduism, is the signifying name given to the concept of the unchanging, infinite, immanent and transcendent reality that is the Divine Ground of all being in this universe. This Supreme Cosmic Spirit is regarded to be eternal, genderless, omnipotent, omniscient and yet indescribable. It can be at best described as infinite Truth, infinite Consciousness and infinite Bliss. It is regarded as the source and sum of the cosmo ...

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Major critiques of the New Age have emerged from rational philosophical and scientific views that seek to understand the nature of New Age notions. These often highlight the discrepancies between New Age's seemingly irreconcilable mix of occultism and acceptance of the laws of physics. Rather more extreme views have emerged from evangelical Christians who reject all forms of occultism; from skeptics suspicious of paranormal claims and woolly beliefs in general; and from New Agers themselves. Some, including neo-pagans, who are frequently lab ...

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The philosophical concept of causality or causation refers to the set of all particular "causal" or "cause-and-effect" relations. A neutral definition is notoriously hard to provide since every aspect of causation has received substantial debate. Most generally, causation is a relationship that holds between events, objects, variables, or states of affairs. It is usually presumed that the cause chronologically precedes the effect. Finally, the existence of a causal relationship generally suggests that - all other things bein ...

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See a longer description at the New Age music article Although more rock than new age in genre the 1967 successful musical Hair with its opening song "Aquarius" and the memorable line "This is the dawning of the age of Aquarius" brought the New Age concept to the attention of a huge world wide audience. The first actual mention of the term was by American rock and roll band The Velvet Underground in their not-s ...

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Samkhya Nyaya Vaisheshika Yoga Purva Mimamsa Advaita Vedanta Vishishtadvaita Dvaita Carvaka Jain Buddhist Logic Hindu philosophy (one of the main divisions of Indian philosophy) is traditionally seen through the prism of six different systems (called darshanas in Sanskrit) that are listed here and make up the main belief systems of Hinduism. Th ...

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Theodicy is a branch of theology that studies how the existence of a good or benevolent God is reconciled with the existence of evil. An attempt to reconcile the co-existence of evil and God is sometimes called "a theodicy". See the article on the problem of evil for examples. Theodicy - Origin of the term. The term theodicy comes from the Greek θεός (theós, "god") and δί ...

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• Theodicy - Origin of the term
• Theodicy - The problem of evil
• Theodicy - The nature of God
• Theodicy - Examples of theodicy
• Theodicy - Analysis of these solutions
• Theodicy - The free will theodicy
• Theodicy - The Calvinistic theodicy
• Theodicy - Relativity of goodness — evil is not absolute
• Theodicy - Human nature
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• Theodicy - Contemporary philosophy of religion
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