Karma Exists Quotes

Leave behind the passive dreaming of a rose-tinted future. The energy of happiness exists in living today with roots sunk firmly in reality's soil.

Not only is there often a right and wrong, but what goes around does come around, Karma exists, chickens do come home to roost, and as my mother, Phyllis, liked to say, “There is always a day of reckoning.” The good among the great understand that every choice we make adds to the strength or weakness of our spirits—ourselves, or to use an old fashioned word for the same idea, our souls. That is every human’s life work: to construct an identity bit by bit, to walk a path step by step, to live a life that is worthy of something higher, lighter, more fulfilling, and maybe even everlasting.

Leave the problems of God to God and karma to karma. Today you’re here and nothing you can do will change that. Today you’re alive and here and honored, and blessed with good fortune. Look at this sunset, it’s beautiful, neh? This sunset exists. Tomorrow does not exist. There is only now. Please look. It is so beautiful and it will never happen ever again, never, not this sunset, never in all infinity. Lose yourself in it, make yourself one with nature and do not worry about karma, yours, mine, or that of the village.

The first sign that Karma was now in cahoots with the Devil Incarnate to ruin her existance should've been before sunrise and pre-coffee.

It's my opinion, with some people, just knowing they are alone, living inside of their own miserable, self hating, dysfunctional mind, with their own immature, insecure, self pitying self is its own revenge. Their existence is their karma.

It's already bad. I'm honestly not sure how much worse it's going to get." Notice that I didn't say couldn't get worse. It can always get worse. I know this. And thus I refuse to tempt fate. Superstitious - probably. But magic exists. So does karma, and karma can be a bitch.

The very reason for nature's existence is for the education of the soul.

But, if we consider, as physicists now claim, that everything is energy—everything we see, everything we think, everything we do—then it is just possible that this same law of conservation of energy applies to questions of morality. A conservation of moral energy, a maintenance of equilibrium… a balance exists and must be preserved. If an action is taken that disrupts that balance, then an action similar in kind and degree is required to restore equilibrium.

It has taken me some time to learn that although karma exists, you can let your hatred go, not by destroying your own magic but by letting it grow.

As long as karma exists, the world changes. There will always be karma to be taken care of

Without the existance of people to acknowledge or dispute your greatness, your greatness is irrelevant. You are because they are. Without them, no matter how they treat you, you would not exist. Treat all the world as if you owe it your gratitude, because even the cruel and heartless define who you are.

Love is transcendent. It knows not of time nor space. It exist between 'us' for 'us.' Love and be loved. ~ Always ~

Thank you for existing.

There’s no such a thing as karma. Or if it does exist, it sure doesn’t give a shit about people like me. Some of us were born to be used and discarded. We can’t afford to simply go along with the flow of life, because nothing in this world has been created, built, or set up in our favor. If we want something, we have to push back against everything around us and take it by force.

You became the sonnet that was etched in my minds eye. Existing outside the dreams we shared in the presence of our eternal love.

I am insatiable - aim to sate me but never dull my flames of desire that are fuelled by the existence of you.

We will never have an expiration date. Our love is destined to exist forever.

I believe in kindness and karma—which could make me a Buddhist. I believe in mystic healing and crystals’ powers—which could make me a witch. I believe in truth, honor, and forgiveness—which could make me a Christian. I even believe in the existence of past lives and that each and every one of us is watched over by guides from the other side—which, to some, would make me totally woo-woo squared.

Maybe there’s a heaven, like they say, a place where everything we’ve ever done is noted and recorded, weighed on big karma scales. Maybe not. Maybe this whole thing is just a giant experiment run by aliens who find out human hijinks amusing. Or maybe we’re an abandoned project started by a deity who checked out a long time ago, but we’re still hard-wired to believe, to try to make meaning out of the seemingly random. Maybe we’re all part of the same unconscious stew, dreaming the same dreams, hoping the same hopes, needing the same connection, trying to find it, missing, trying again—each of us playing our parts in the other’s plotlines, just one big ball of human yarn tangled up together. Maybe this is it.

as jolaha ka maram na jana, jinh jag ani pasarinhh tana; dharti akas dou gad khandaya, chand surya dou nari banaya; sahastra tar le purani puri, ajahu bine kathin hai duri; kahai kabir karm se jori, sut kusut bine bhal kori; No one could understand the secret of this weaver who, coming into existence, spread the warp as the world; He fixed the earth and the sky as the pillars, and he used the sun and the moon as two shuttles; He took thousands of stars and perfected the cloth; but even today he weaves, and the end is difficult to fathom. Kabir says that the weaver, getting good or bad yarn and connecting karmas with it, weaves beautifully.

So do not be concerned with the fruit of your action — just give attention to the action itself. The fruit will come of its own accord. This is a powerful spiritual practice. In the Bhagavad Gita, one of the oldest and most beautiful spiritual teachings in existence, nonattachment to the fruit of your action is called Karma Yoga. It is described as the path of “consecrated action.

you know when i was a little kid in oregon i didn't feel that i was and american at all, with all that suburban ideal and sex repression and general dreary newspaper gray censorship of all our real human values but and when i discovered buddhism and all i suddenly felt that i had lived in a previous lifetime innumerable ages ago and now because of the faults and sins in that lifetime i was being degraded to a more grievous domain of existence and my karma was to be born in america where nobody has any fun or believes in anything, especially freedom.

I don’t believe in karma. Because if karma existed, then there’s no way I’d be lying here with these two incredible people who both seem to set my life, my body, and my soul on fire.

Your believing or not believing in karma has no effect on its existence, nor on its consequences to you. Just as a refusal to believe in the ocean would not prevent you from drowning.

THE FOUR NOBLE TRUTHS I. Suffering does exist. II. Suffering arises from "attachment" to desires. III. Suffering ceases when "attachment" to desire ceases. IV. Freedom from suffering is possible by practicing the eightfold path: 1. Right understanding (view). 2. Right intention (thought). 3. Right speach. 4. Right action. 5. Right livelihood. 6. Right effort. 7. Right mindfulness. 8. Rght meditation (concentration). Buddha's fourfold consolation: With a mind free from greed and unfriendliness, incorruptible, and purified, the noble disciple is already during this lifetime assure of a fourfold consolation: “If there is another world (heaven), and a cause and effect (Karma) of good and bad actions, then it may be that, at the dissolution of the body, after death, I shall be reborn in a happy realm, a heavenly world.” Of this first consolation (s)he is assured. “And if there is no other world, no reward and no punishment of good and bad actions, then I live at least here, in this world, an untroubled and happy life, free from hate and unfriendliness.” Of this second consolation (s)he is assured. “And if bad things happen to bad people, but I do not do anything bad (or have unfriendliness against anyone), how can I, who am doing no bad things, meet with bad things?” Of this third consolation (s)he is assured. “And if no bad things happen to bad people, then I know myself in both ways pure.” Of this fourth consolation (s)he is assured.

When you are fully present and people around you manifest unconscious behavior, you won’t feel the need to react to it, so you don’t give it any reality. Your peace is so vast and deep that anything that is not peace disappears into it as if it had never existed. This breaks the karmic cycle of action and reaction.

Mas existe uma teia... uma teia de escuridão tecida em torno de todos nós. E enquanto o tempo continuar a existir, nunca poderá ser desfeita ou destruída. É o karma.

pero, como describir el ruido que hace el corazón al romperse? A lo mejor así: es el ruido más espantoso que existe

There’s no such thing as karma. That only exists in a fair world, and we both know the world is anything but fair.

Consciousness—not the personal you—created your body and your surroundings that provide support for that body to exist.

The theory of karma exists not to bring fear to your heart but to ensure you do not lose hope and give up at the first obstacle that hits your path.

So do not be concerned with the fruit of your action-just give attention to the action itself. The fruit will come of its own accord. This is a powerful spiritual practice. In the Bhagavad Gita, one of the oldest and most beautiful spiritual teachings in existence, non-attachment to the fruit of your action is called Karma Yoga. It is described as the path of "consecrated action.

Not only is there often a right and wrong, but what goes around does come around, Karma exists, chickens do come home to roost, and as my mother, Phyllis, liked to say, “There is always a day of reckoning.

As with Jakobson, I queried Poston as to the source of Manson's philosophy. Scientology, the Bible, and the Beatles. These three were the only ones he knew. A peculiar triumvirate. Yet by now I was beginning to suspect the existence of at least a fourth influence. The old magazines I'd found at Barker, Gregg's mention that Charlie claimed to have read Nietzsche and that he believed in a master race, pus the emergence of a startling number of disturbing parallels between Manson and the leader of the Third Reich, led me to ask Poston: "Did Manson ever say anything about Hitler?" Poston's reply was short and incredibly chilling. A. "He said that Hitler was a tuned-in guy who had leveled the karma of the Jews.

You dislike some things and want to remove them from the face of the Earth. This is Maya, the Karmic trap. But it turns into Leela, the Karmic play, if you are aware that there is a universal intelligence bigger than your intelligence. The universe has brought those things into existence and the same universe wants you to try and remove those things.

The thing you know as Karma, does not really exist the way you think. It can only exist through the law of causality, which means, when you make efforts to achieve something, the results do indeed occur, given enough time, resources and above all, perseverance.

I want to make it perfectly clear that although I believe in the continuity of existence, I do not hold to the simplistic theory that upon death a vaporous ghost containing our soul floats out of our dead body and goes to some cosmic waiting room while a karmic committee tallies up our unfulfilled needs and desires and matches us up with two unsuspecting fools who deserve the hell that we will put them through as much as we deserve the hell they will put us through. I am very confident, however, in the cycles of nature, and I do not see any reason to believe that the same cyclic behavior we observe in the universe around us cannot apply to consciousness and the continuity of our existence. Perhaps, because of the fragile nature of time, we are living all our "incarnations" simultaneously.

Vairâgya or renunciation is the turning point in all the various Yogas. The Karmi (worker) renounces the fruits of his work. The Bhakta (devotee) renounces all little loves for the almighty and omnipresent love. The Yogi renounces his experiences, because his philosophy is that the whole Nature, although it is for the experience of the soul, at last brings him to know that he is not in Nature, but eternally separate from Nature. The Jnâni (philosopher) renounces everything, because his philosophy is that Nature never existed, neither in the past, nor present, nor will It in the future.

Be not fond of that dull bluish-yellow light from the human [world]. That is the path of thine accumulated propensities of violent egotism come to receive thee. If thou art attracted by it, thou wilt be born in the human world and have to suffer birth, age, sickness, and death; and thou wilt have no chance of getting out of the quagmire of worldly existence. That is an interruption to obstruct thy path of liberation. Therefore, look not upon it, and abandon egotism, abandon propensities; be not attracted towards it; be not weak.

Los problemas existen y todo lo que existe se puede ahuyentar.

Your past karma is what you found difficult or challenging in this life. To heal your past karma you would need to learn your life lessons for this life.

Both memory and imagination exist only in your mind.

Luck does not exist. You do it right, things go well; you do it wrong, things go bad.

Time, the silent sculptor of fate, moulds our trials into triumphs, showing us that ‘everything happens for good’ in the grand narrative of existence.

In the eternal dance of existence, creation unfolds as a continuous melody, orchestrating the symphony of life with each fleeting note.

Anjin-san, forget the village. A thousand million things can happen before those six months occur. A tidal wave or earthquake, or you get your ship and sail away, or Yabu dies, or we all die, or who knows? Leave the problems of God to God and karma to karma. Today you’re here and nothing you can do will change that. Today you’re alive and here and honored, and blessed with good fortune. Look at this sunset, it’s beautiful, neh? This sunset exists. Tomorrow does not exist. There is only now. Please look. It is so beautiful and it will never happen ever again, never, not this sunset, never in all infinity. Lose yourself in it, make yourself one with nature and do not worry about karma, yours, mine, or that of the village.

Right here and now, you are beginning to wonder: is there really something wrong? Yes, there is. But at this precise moment, you also realize that you can change your future by bringing the past into the present. Past and future exist only in our memory. The present moment, though, is outside of time, it’s Eternity. In India, they use the word ‘karma,’ for lack of any better term. But it’s a concept that’s rarely given a proper explanation. It isn’t what you did in the past that will affect the present. It’s what you do in the present that will redeem the past and thereby change the future.

To me, many of what seemed to be Bible contradictions only pointed to the grace of Christ. It is not so much a rule book on how to be holy as it is a prophecy of the One who can make you holy. In this, I see God as the least bigoted of all in existence: While men always, in their hearts, delight in vengeance for being wronged, God is the only Being who wants to free you from the penalty of His own laws.

Leave the problems of God to God and karma to karma. Today you’re here and nothing you can do will change that. Today you’re alive and here and honored, and blessed with good fortune. Look at this sunset, it’s beautiful, neh? This sunset exists. Tomorrow does not exist. There is only now. Please look. It is so beautiful and it will never happen ever again, never, not this sunset, never in all infinity. Lose

In the Bhagavad Gita, one of the oldest and most beautiful spiritual teachings in existence, nonattachment to the fruit of your action is called Karma Yoga. It is described as the path of “consecrated action.

Soul exists in pure NOTHINGNESS, while our mind exists in PHYSICAL existence. KARMA & DESIRE decides the awareness of Soul, that lies in purest state of NOBEINGNESS. Anil Chhonkar Author of Book : Doorway to subtle space

There’s no such thing as karma,” I say, enunciating every syllable like I want to crush them with my teeth. “Or, if it does exist, it sure doesn’t give a shit about people like me. Some of us were born to be used and discarded. We can’t afford to simply go along with the flow of life, because nothing in this world has been created, built, or set up in our favor. If we want something, we have to push back against everything around us and take it by force.

Only one who has practiced intensively in preparation for the transition that occurs at death and gained sufficient mental control is capable of exerting an influence on its future state of existence or avoiding rebirth altogether by achieving liberation.

There are moments that you know will haunt you forever, even if you live a thousand years. Those moments fundamentally shake your existence, changing the trajectory of your life. The new journey before you is one you never saw coming. One you couldn’t plan for. A path you’ve never seen. Whether karma or destiny, those moments are rarely of your own choosing. Faced with one such moment, you know nothing will ever be the same. It becomes a nexus, a pinpoint in time where everything is thought of as “before” and “after.

Those who ignore or belittle karmic cause and result are followers of the nihilist heretics. Those who base their confidence only upon the view of emptiness will plunge lower and lower toward the extreme view of nihilism. Those who catapult into this negative direction will never find freedom from the lower states of existence and will be far removed from the higher realms. They say that doctrines emphasizing conventional meanings such as cause and result, compassion, and meritorious accumulations will not bring buddhahood, whereas the uncontrived definitive meaning that resembles the sky is what the great yogis must meditate upon. Among nihilistic views, that is the epitome; and among lower paths, that is the lowest of all. How amazing to claim that, by blocking the cause, a result can be accomplished.

Bhagavad-gītā the subject matter deals with the īśvara, the supreme controller, and the jīvas, the controlled living entities. Prakṛti (material nature) and time (the duration of existence of the whole universe or the manifestation of material nature) and karma (activity) are also discussed.

Please don't worry. As long as you're practising this faith, you can definitely become happy. That's what Buddhism is for. Also, your current suffering and misfortune exist so that you may fulfil your own unique and noble mission. Everything will turn to defeat if all you do is worry about your karma and let it make you miserable.

…all that you call your past exists only as memory… all that you call future exits only as imagination… these are the only two things that you are suffering right now: your memory and your imagination. Nothing more. Both memory and imagination exist only in your mind. They are aspects of your psychological reality; they have nothing to do with the existential reality.

When we cease to exist, the world we make dissolves, not the world that other people inhabit. Our perception and the way we view everything ceases with us. If we dissolve our conceptual mind, the underlying purity manifests spontaneously. When we know directly that there is no inherent existence either in our self or the world, then whatever arises in experience has no power over us. When the lion mistakes his reflection in the water for something real, he is startled and snarls; when he understands the illusory nature of the reflection, he does not react with fear. Lacking true understanding, we react to the illusory projections of our own mind with grasping and aversion and create karma. When we know the true empty nature, we are free.

If your mind isn’t within the three realms, it’s beyond them. The three realms correspond to the three poisons: greed corresponds to the realm of desire, anger to the realm of form, and delusion to the formless realm. And because karma created by the poisons can be gentle or heavy, these three realms are further divided into six places known as the six states of existence.

If you consciously accept this moment just the way it is, you arrive at a certain ease within yourself. Ease is a consequence of the relaxation of all you have created. You can, in turn, experience the whole of existence as yourself. Everything becomes a part of you, as creation in its very nature exists as one whole. Knowing this experience is yoga, or the ultimate union.

Karma is the natural basis of all existence. It is not a law that is imposed from above. It does not allow us to outsource our responsibility anywhere else; it does not allow us to blame our parents, our teachers, our countries, our politicians, our gods, or our fates. It makes each one of us squarely responsible for our own destinies and, above all, the nature of our experience of life.

The Magi taught that the soul was a complex being, and that certain portions of it perished, while certain other parts survived and passed on through a series of earth and "other-world" existences, until finally it attained such a degree of purity that it was relieved of the necessity for further incarnation, and thenceforth dwelt in the region of ineffable bliss—the region of light eternal.

Buddha is the only prophet who said, "I do not care to know your various theories about God. What is the use of discussing all the subtle doctrines about the soul? Do good and be good. And this will take you to freedom and to whatever truth there is." He was, in the conduct of his life, absolutely without personal motives; and what man worked more than he? Show me in history one character who has soared so high above all. The whole human race has produced but one such character, such high philosophy, such wide sympathy. This great philosopher, preaching the highest philosophy, yet had the deepest sympathy for the lowest of animals, and never put forth any claims for himself. He is the ideal Karma-Yogi, acting entirely without motive, and the history of humanity shows him to have been the greatest man ever born; beyond compare the greatest combination of heart and brain that ever existed, the greatest soul-power that has even been manifested. He is the first great reformer the world has seen. He was the first who dared to say, "Believe not because some old manuscripts are produced, believe not because it is your national belief, because you have been made to believe it from your childhood; but reason it all out, and after you have analysed it, then, if you find that it will do good to one and all, believe it, live up to it, and help others to live up to it." He works best who works without any motive, neither for money, nor for fame, nor for anything else; and when a man can do that, he will be a Buddha, and out of him will come the power to work in such a manner as will transform the world. This man represents the very highest ideal of Karma-Yoga.

The belief in an independently existent self is a mistaken perception with serious consequences, for all afflictions are rooted in a fundamental misconception about the nature of the self. Grasping at the mistaken perceptions of oneself and other phenomena leads to constant frustrations, anxieties, and unhappiness. Understanding the illusory nature of the self allows one to experience things 'as they are,' without interference from conceptual constructs.

Only for a person who is living with duality there is good and bad karma. For a person who is thinking in terms of transcending life and death, good karma is as useless as bad. To him, karma is just karma; any classification does not matter. All karma is bad for a spiritual person. Good or bad, it’s bad for him. For that person who wants to transcend duality, become one with existence, there is no good and bad. All karma is a barrier, a burden for him. He wants to drop all burdens. It’s not like, “If you give me gold, I’m willing to carry even one hundred kilos, but if you give me one hundred kilos of garbage, I will not carry it.” That’s not the attitude. For a seeker it is, “I want to drop the load.” Whether it’s gold or garbage, both are heavy, but the other fools think carrying gold is great. Do you understand the difference, Nicholas? A man, who has become wise enough, sees that whether he carries gold or garbage, it is anyway burdensome. The other man is thinking gold will be better than garbage because right now he’s carrying garbage.

In the play of living we engage in three fundamental forms of action. We begin things, we continue to be engaged in things, and we bring things to an end. We are each obligated to be capable of fulfilling these three forms of action relative to every condition in our experience. To suffer disability relative to any of these three forms of action relative to any condition in our experience is to accumulate a tendency relative to that condition. Such is the way we develop our conventional "karmas." By virtue of such accumulations we are obliged to suffer repetitions of circumstances, in this life and from life to life, until we overcome the liability in our active relationship to each condition that binds us. In the manifest process of existence, we and all other functions in the play are under the same lawful obligation to create, sustain, and destroy conditions or patterns that arise. The inhibition or suppression of the ability to create conditions (or to realize that conditions are your creation and responsibility) is reflected as "tamas," or rigidity, inertia, indolence, and laziness. The inhibition or suppression of the ability to sustain (or to realize that the maintenance of conditions is your responsibility) is reflected as "rajas," or unsteadiness of life and attention, and negative and random excitation or emotion. The inhibition or suppression of the ability to destroy or become free of conditions (or to realize that the cessation of conditions is your responsibility) is reflected as artificial "sattwa," sentimentality, romance, sorrow, bondage to subjectivity, and no comprehension of the mystery of death.

there is in man an immaterial Something (called the soul, spirit, inner self, or many other names) which does not perish at the death or disintegration of the body, but which persists as an entity, and after a shorter or longer interval of rest reincarnates, or is re-born, into a new body—that of an unborn infant—from whence it proceeds to live a new life in the body, more or less unconscious of its past existences, but containing within itself the "essence" or results of its past lives, which experiences go to make up its new "character," or "personality.

Ohhhhhhh,” she groaned, jerking up from the reclining seat as the tears exploded. She felt as devastated as if she were still in the body of the grizzled fighting man. Convulsing sobs of remorse tortured her energy body and she rocked it like a baby, holding her midsection, feeling as if her stomach would turn inside out. She struggled to speak, gulping in habit for air that didn’t exist, which would have been useless to her energy lungs anyway. She had to know. “Who? Who…was…he?” she managed in spurts. “The boy—” “You know the answer already, don’t you?” Coriskancsia replied gently.

The Hindus do not blame an invisible Providence for all the suffering in this world, but explain it through the natural law of cause and effect. If a man is born fortunate or wretched, there must be some reason for it; if therefore we cannot find the cause for it in this life, it must have occurred in some previous existence, since no effect is possible without a cause. All the good that comes to us is what we have earned through our own effort; and whatever evil there is, is the result of our own past mistakes. As, moreover, our present has been shaped by our past, so our future will be moulded by our present.

Like modern science, Buddhism talks about the existence of billions and billions of galaxies. The consciousness of a person born on earth may have come from a galaxy far away, drawn here by the force of karma, which connects that person’s mental energy to this planet. On the other hand, the consciousness of a person dying on this earth may at the time of death be karmically directed to a rebirth in another galaxy, far from here. If more minds are being drawn to earth, the population increases; if fewer, it declines. That does not mean that brand new minds are coming into existence. Each mind taking rebirth here on earth has come from its previous life—perhaps in another galaxy, perhaps on earth itself, but not from nowhere.

...afflictions arise from identifying with a false sense of self, whereas great contentment arises from seeing the true nature of things. If one believes that the self exists solidly and independently, as it appears, then the dissolution of the self at death is a disaster. But if the self is understood to be illusory from the beginning, the dissolution of the self at death is simply another opportunity for awakening. The conventional self is simply a convenient designation for the everyday collection of transitory aggregates: body, feelings, recognitions, karmic formations, and consciousness. Ultimately, the self as a permanent entity is an illusion and all attempts to elevate the self merely compound the illusion. The stronger one grasps at the illusory self, the more one suffers when the illusion shatters.

Through this process, wisdom clarifies the way that the mind manufacturers emotion and karma, and finally penetrates the illusion of self. Just as though one were investigating how a magician created his display of illusions, one studies mental events to understand the conditions and causes that support the operation of ordinary self-oriented experience. One first understands the root emotions as the basis for samsara, then studies the workings of the associated emotions and how each one manifests a distinctive character. Gradually, the manner in which the self supports emotion and emotion supports the sense of self becomes clear. Self and emotion are seen as relying on and reinforcing each other's existence. Understanding how this collusion gives rise to the whole range of samsaric delusion liberates the mind from all forms of deception.

The Internet was always destined to be...The framework for its invention has always existed so to one day provide a vehicle for Critical Mass Consciousness. Through its speed and convenience, the Internet has the power for global and indeed universal transformation. Critical Mass Consciousness can work with the Law of Attraction to actualize an abundant global paradigm for all. Naturally, there is also an opportunity for misuse. How this medium is used on a personal and mass level will determine this culture’s past and future karma…You’re at page ten but I understand the entire evolution. In reality, it’s already over. It’s a dream. Remember? You’re living a dream. It’s very complicated to hold the dream and live the dream. You are learning the art of juggling the dream and the world of dreams.”-Kuan Yin (from "Critical Mass Consciousness: Kuan Yin Speaks on Humanity's Evolutionary Potential

The "I" principle has reached the "Does not matter- need not be" state, and is not related to form. Save and beyond it, there is no other, therefore it alone is complete and eternal. Indestructible, it has power to destroy- therefore it alone is true freedom and existence. Through it comes immunity from all sorrow, therefore the spirit is ecstasy. Renouncing everything by the means shown, take shelter in it. Surely it is the abode of Kia? This having once been (even Symbolically) reached, is our unconditional release from duality and time- believe this to be true. The belief free from all ideas but pleasure, the Karma through law (displeasure) speedily exhausts itself. In that moment beyond time, a new law can become incarnate, without the payment of sorow, every wish gratified, he[9] having become the gratifier by his law. The new law shall be the arcana of the mystic unbalanced "Does not mattter- need not be," there is no necessitation, "please yourself" is its creed.[10]

Every thought and every deed is forever recorded in the invisible history of life and cannot help but come back to us in kind. In fact, that is how we evolve. We pay for our mistakes by suffering. We are rewarded for our progress through added happiness. It is not that God punishes or rewards us. It is the natural and inevitable working of life, the unavoidable consequences that will always return to us. We do not have to punish our so-called enemies. We do not have to punish ourselves for our own mistakes. Our own resulting suffering is enough punishment and will ensure our eventual progress. Self-healing is based on a willingness to understand our own vulnerabilities and weaknesses, and then to forgive them all. If we knew better, we would do better. There is an inbuilt innocence intrinsic to our nature as part of our human existence. It is the child within which causes us such problems and refuses to grow up. We acknowledge the truth about God’s child, the higher innate innocence of all beings.

As for karma itself, it is apparently only that which binds "jiva" (sentience, life, spirit, etc.) with "ajiva" (the lifeless, material aspect of this world) - perhaps not unlike that which science seeks to bind energy with mass (if I understand either concept correctly). But it is only through asceticism that one might shed his predestined karmic allotment. I suppose this is what I still don't quite understand in any of these shramanic philosophies, though - their end-game. Their "moksha", or "mukti", or "samsara". This oneness/emptiness, liberation/ transcendence of karma/ajiva, of rebirth and ego - of "the self", of life, of everything. How exactly would this state differ from any standard, scientific definition of death? Plain old death. Or, at most, if any experience remains, from what might be more commonly imagined/feared to be death - some dark perpetual existence of paralyzed, semi-conscious nothingness. An incessant dreamless sleep from which one never wakes? They all assure you, of course, that this will be no condition of endless torment, but rather one of "eternal bliss". Inexplicable, incommunicable "bliss", mind you, but "bliss" nonetheless. So many in the realm of science, too, seem to propagate a notion of "bliss" - only here, in this world, with the universe being some great amusement park of non-stop "wonder" and "discovery". Any truly scientific, unbiased examination of their "discoveries", though, only ever seems to reveal a world that simply just "is" - where "wonder" is merely a euphemism for ignorance, and learning is its own reward because, frankly, nothing else ever could be. Still, the scientist seeks to conquer this ignorance, even though his very happiness depends on it - offering only some pale vision of eternal dumbfoundedness, and endless hollow surprises. The shramana, on the other hand, offers total knowledge of this hollowness, all at once - renouncing any form of happiness or pleasure, here, to seek some other ultimate, unknowable "bliss", off in the beyond...

Your actions bind you, because you think that you are the actions. Actions bind you, because you think that you are the doer. The "I", the ego, behind the actions goes on binding you to those actions. Through countless past lives this feeling of being the doer has become strengthened. You think that you are a great doer, while in reality there is no other doer than existence. How can you drop this attachments and karma? If someone becomes conscious that he is not the doer of the actions - all actions are the will of the whole and he is only a flute in existence hands. In that moment he is free of karma. If the bondage of karma is not destroyed, there is no freedom. A meditator says: Now I am not doing anything, everything is done by existence. If someone receives this insight both the bondage of present karma and the bondage of all past karma will vanish. Karma can be dissolved only when cut from the root - and the root is the ego, the sense of that "I" am doing. So the doer, the "I", has to dissolve. It is not necessary to focus on the actions, only the "I", the ego, has to be dissolved. Whenever there is a feeling that "I am doing this", remember that your are only the seer, the witness. Be a watcher. Whenever the feeling of "I" is there shift it to the watcher.

Whatever arises in and through the body does so, as we have seen, in accordance with the operation of karma. Karma holds our locked-up awareness, the larger buddha nature, of which we are only partially aware. Whatever of our karmic totality has not made its way into conscious awareness abides in the body. At any given time, a certain aspect of that totality begins to press toward consciousness; the totality intends that this come to birth now. It might not be pressing toward awareness until just now because, before this moment, it was not ready to do so, having been held at some deep level of enfoldment. Again, it may not have appeared in consciousness because, though ready to emerge at a certain moment as a step in our development, we have resisted it and pushed it back into the body. Either way, at a certain point, there is a pressure from the body toward consciousness, to communicate whatever, in the mysterious timing of our existence, is needed or appropriate. If we resist what is appearing in the body, at the verge of our awareness—and most of us modern people do habitually resist in order to rigidly maintain ourselves—what is trying to arise is pushed back, denied, and again held at bay in the body. There it resides within the shadows of our somatic being, in an ever-increasing residue—as that which our consciousness is in the continual process of ignoring, resisting, and denying. Residing in the shadows, all those aspects of our totality that are being denied admittance into conscious awareness continue to function in a powerful but unseen way, being reflected in the nature, structure, and activity of our ego. This process roughly corresponds to the psychological concept of repression, but there are some important differences. For one thing, the activity of the ego in “repressing” experience is seen here as ultimately not negative, but dynamic and creative in function. In our life, the ego emerges out of the unconscious as the field of our conscious awareness, the immediate domain in which our experience can be received and integrated. At the same time, the ego moderates what it takes in, resisting that which it is unready and unable to receive. There is much intelligence in this. An ego that is too rigid and frozen cannot accommodate the experience that is needed in order for us to grow. But an ego that is simply overwhelmed and pushed aside by experience cannot integrate the needed experience either. Spirituality, it would seem, depends on an ego—a field of consciousness—that can change and grow with the needs of our journey toward wholeness. Thus it is that spirituality is not about “getting rid of” or obliterating the ego, but rather about enabling the ego into a process of openness, increasing experience, death, and rebirth, as it integrates more and more of the buddha nature and itself becomes more aligned with and in service to our own totality. A buddha is not a person who has eliminated or wiped away his or her ego, but someone in whom the ego has integrated so much that there is no longer any room for individual identity at all.

It is attributed to Gautama, the Buddha, that he spoke of “desirelessness.” When he said “desirelessness,” he is not stupid to think that people can exist here without desire; he knows that without desire there is no existence. You being desireless means you have no identification with your desires; your desires are only about what is needed. You have no personal identity with the desires that you play with. Desires are just things that you play with. Without desire, there is no game at all, but now the desires are not about you anymore. It is just the way it’s needed for this moment, for this situation. Once that awareness is there – once you are desireless in that sense, there is no karmic bondage for that person. Whatever he does, even if he fights a war, there is no karma for him because he has no desire to do anything like that. It’s not coming out of his love for something or hate for something. It is just coming because simply, that’s the way. That is the whole Gita. See, Krishna is constantly talking about nishkarma – not performing any karma, but insisting that Arjuna should act. He is talking about the same desirelessness with a different language and a different connotation, but nevertheless it is the same thing. Here we are just talking about simply accepting. Just accepting everything is desirelessness, in a certain way. It does not mean you will become still and you will become incapable of activity or anything like that. It’s just that, once you are truly accepting what is there, you’re not identified with anything. Everything is there the way it is, do whatever you can do about it. That’s all there is. You can be deeply involved with everything, but still not be identified with it any more.

Karmic Cause and Effect It is very important to contemplate the connection between our mental states and our actions. Our karmic patterns are formed and sustained by the intentional actions of the “three gates” of body, speech, and mind—everything we do, say, or think with volitional intention. Our actions and reactions form the cause and effect of action (Skt. karma; Tib. las) that in turn determines the kinds of experiences we have. As such, our mind has the potential to transport us to elevated states of existence or to plunge us into demeaning states of confusion and anguish. Our actions are not like footprints left on water; they leave imprints in our minds, the consequences of which will invariably manifest unless we can somehow nullify them. As the thirteenth Karmapa, Dudul Dorje (1733–97) states: In the empty dwelling place of confusion, Desire is unchanging, marked on the mind Like an etching on rock.13 The thoughts and emotions we experience and the attitudes and beliefs we hold all help to mold our character and dispositions and the kind of people we become. Conditioned existence is characterized by delusions, defilements, confusions, and disturbances of all kinds. We have to ask ourselves why we experience so much pain, while our pleasures are so ephemeral and transient. The answer is that these are the karmic fruits of our negative actions (Skt. papa-karma; Tib. sdig pa’i las). Jamgön Kongtrül says: The result of wholesome action is happiness; the result of unwholesome action is suffering, and nothing else. These results are not interchangeable: when you plant buckwheat, you get buckwheat; when you plant barley, you get barley.14 This cycle of cause and effect continues relentlessly, unless we embark on a virtuous spiritual path and learn to reverse this process by performing wholesome actions (Skt. kusala-karma; Tib. dge ba’i las). It is our intentions that determine whether an action is wholesome or unwholesome, and therefore it is our intentions that will dictate the quality of our future experiences. We have to think of karmic cause and effect in the following terms: “My current suffering is due to the negative actions, attitudes, thoughts, and emotions I performed in the past, and whatever I think, say, and do now will determine what I experience and become in the future. So from now on, I will contemplate the truth of karma, and pursue my spiritual practices with enthusiasm and positive intentions.

One of the positive side-effects of maintaining a very high degree of awareness of death is that it will prepare the individual to such an extent that, when the individual actually faces death, he or she will be in a better position to maintain his or her presence of mind. Especially in Tantric Buddhism, it is considered that the state of mind which one experiences at the point of death is extremely subtle and, because of the subtlety of the level of that consciousness, it also has a great power and impact upon one’s mental continuum. In Tantric practices we find a lot of emphasis placed on reflections upon the process of death, so that the individual at the time of death not only retains his or her presence of mind, but also is in a position to utilize that subtle state of consciousness effectively towards the realization of the path. From the Tantric perspective, the entire process of existence is explained in terms of the three stages known as ‘death’, the ‘intermediate state’ and ‘rebirth’. All of these three stages of existence are seen as states or manifestations of the consciousness and the energies that accompany or propel the consciousness, so that the intermediate state and rebirth are nothing other than various levels of the subtle consciousness and energy. An example of such fluctuating states can be found in our daily existence, when during the 24-hour day we go through a cycle of deep sleep, the waking period and the dream state. Our daily existence is in fact characterized by these three stages. As death becomes something familiar to you, as you have some knowledge of its processes and can recognize its external and internal indications, you are prepared for it. According to my own experience, I still have no confidence that at the moment of death I will really implement all these practices for which I have prepared. I have no guarantee! Sometimes when I think about death I get some kind of excitement. Instead of fear, I have a feeling of curiosity and this makes it much easier for me to accept death. Of course, my only burden if I die today is, ‘Oh, what will happen to Tibet? What about Tibetan culture? What about the six million Tibetan people’s rights?’ This is my main concern. Otherwise, I feel almost no fear of death. In my daily practice of prayer I visualize eight different deity yogas and eight different deaths. Perhaps when death comes all my preparation may fail. I hope not! I think these practices are mentally very helpful in dealing with death. Even if there is no next life, there is some benefit if they relieve fear. And because there is less fear, one can be more fully prepared. If you are fully prepared then, at the moment of death, you can retain your peace of mind. I think at the time of death a peaceful mind is essential no matter what you believe in, whether it is Buddhism or some other religion. At the moment of death, the individual should not seek to develop anger, hatred and so on. I think even non-believers see that it is better to pass away in a peaceful manner, it is much happier. Also, for those who believe in heaven or some other concept, it is also best to pass away peacefully with the thought of one’s own God or belief in higher forces. For Buddhists and also other ancient Indian traditions, which accept the rebirth or karma theory, naturally at the time of death a virtuous state of mind is beneficial.

Don’t only practice your art, but force your way into its secrets, for it and knowledge can raise men to the divine”.

As Buddhagosa explained in the Visuddhimagga, nothing solid continues after death, yet one moment of consciousness gives rise to the next. After the physical elements disintegrate, unless one has achieved a very high level of spiritual attainment and can consciously determine one's next state of existence, rebirth takes place as a result of karma and delusions. In line with the earlier Buddhist teachings, Tibetan scholars rejected the idea of a self that continues after death, yet they accepted the idea of a very subtle consciousness that continues into an intermediate state between death and the next life.

The illusory self, which exists conventionally and dependently, on the basis of its component parts, simply ceases to exist when those parts are rent asunder.

Ignorance leads to exaggerating the importance of beauty, ugliness, and other qualities. Exaggeration of these qualities leads to lust, hatred, jealousy, belligerence, and so on. These destructive emotions lead to actions contaminated by misperception. These actions (karma) lead to powerless birth and rebirth in cyclic existence and repeated entanglement in trouble. Removing ignorance undermines our exaggeration of positive and negative qualities; this undercuts lust, hatred, jealousy, belligerence, and so on, putting an end to actions contaminated by misperception, thereby ceasing powerless birth and rebirth in cyclic existence. Insight is the way out.

In Buddhism the term self has two meanings that must be differentiated in order to avoid confusion. One meaning of self is “person,” or “living being.” This is the being who loves and hates, who performs actions and accumulates good and bad karma, who experiences the fruits of those actions, who is reborn in cyclic existence, who cultivates spiritual paths, and so on. The other meaning of self occurs in the term selflessness, where it refers to a falsely imagined, overconcretized status of existence called “inherent existence.” The ignorance that adheres to such an exaggeration is indeed the source of ruination, the mother of all wrong attitudes—perhaps we could even say devilish.

There is no moksha [ultimate liberation] without complete dissolution of the ego. Place of Origin of the ego itself is karmic bondage. As long as ego exists, there is worldly entanglement. Ego is non-soul and what is more it’s nature is to actively procreate.

12 Many uninformed persons speak of yoga as Hatha Yoga or consider yoga to be “magic,” dark mysterious rites for attaining spectacular powers. When scholars, however, speak of yoga they mean the system expounded in Yoga Sutras (also known as Patanjali’s Aphorisms): Raja (“royal”) Yoga. The treatise embodies philosophic concepts of such grandeur as to have inspired commentaries by some of India’s greatest thinkers, including the illumined master Sadasivendra. Like the other five orthodox (Vedas-based) philosophical systems, Yoga Sutras considers the “magic” of moral purity (the “ten commandments” of yama and niyama) to be the indispensable preliminary for sound philosophical investigation. This personal demand, not insisted on in the West, has bestowed lasting vitality on the six Indian disciplines. The cosmic order (rita) that upholds the universe is not different from the moral order that rules man’s destiny. He who is unwilling to observe the universal moral precepts is not seriously determined to pursue truth. Section III of Yoga Sutras mentions various yogic miraculous powers (vibhutis and siddhis). True knowledge is always power. The path of yoga is divided into four stages, each with its vibhuti expression. Achieving a certain power, the yogi knows that he has successfully passed the tests of one of the four stages. Emergence of the characteristic powers is evidence of the scientific structure of the yoga system, wherein delusive imaginations about one’s “spiritual progress” are banished; proof is required! Patanjali warns the devotee that unity with Spirit should be the sole goal, not the possession of vibhutis — the merely incidental flowers along the sacred path. May the Eternal Giver be sought, not His phenomenal gifts! God does not reveal Himself to a seeker who is satisfied with any lesser attainment. The striving yogi is therefore careful not to exercise his phenomenal powers, lest they arouse false pride and distract him from entering the ultimate state of Kaivalya. When the yogi has reached his Infinite Goal, he exercises the vibhutis, or refrains from exercising them, just as he pleases. All his actions, miraculous or otherwise, are then performed without karmic involvement. The iron filings of karma are attracted only where a magnet of the personal ego still exists.

If God exists, then Karma is His bitch "You don't need a reason to live, you just live" -Nero Vanetti, 91 Days Life doesn't exist for a reason. It just does. Though, would've been nice if the human race was never created. "Reality is just a shitty game." - Katsuragi Keima (TWGOK) "This world is just a shitty game." - Sora and Shiro (NGNL) "Real life is just a shitty game." - Serinuma Kae (KHNM)

It is a great gift of karma to be reborn as a human being. However, most souls disregard the immense value they obtain when having a human body, by not living fully to their potential. The fear of the future, rather than enthusiasm and joy towards the unknown, the fear of change, rather than the intention of changing towards arbitrary purposes, the fear of liberty, rather than uncompromising oneself towards an imprisoning system, the fear of loving and trusting, rather than experiencing compassion and empathy, the fear of moving, rather than experiencing life beyond a solid perspective as the one shown by a tree, the fear of losing reputation, rather than abandoning the ego to embrace more, all those things are not natural to a human body and do not belong on the set of purposes that comprehend the reason for a human existence.

Karma exist, it'll chase you at the right time!

Karma exist, It'll chase you at the right time!

This clear and luminous nature of mind is as changeless as space. It is not afflicted by desire and so on, the adventitious stains, which are sprung from incorrect thoughts. It is not brought into existence by the water of karma, of the poisons, and so on. Hence it is also not consumed by the cruel fires of dying, falling sick, and aging.

No action exists in isolation. Every decision impacts the ecosystem. Karma is often mistaken for the adage, “As you sow, so shall you reap.” The assumption then is that if we sow good deeds, we will reap good rewards. But who decides what action is good or bad? The desire to qualify an action, and its consequence, as good or bad, right or wrong, is a peculiarly human trait. Nature does not do so.

THE DIRECT EXPLANATION OF THE REAL ORIGIN[FN#376] 5. The Ekayana Doctrine that Teaches the Ultimate Reality. This doctrine teaches us that all sentient beings have the Real Spirit[FN#377] of Original Enlightenment (within themselves). From time immemorial it is unchanging and pure. It is eternally bright, and clear, and conscious. It is also named the Buddha-nature, or Tathagata-garbha.[FN#378] As it is, however, veiled by illusion from time without beginning, (sentient beings) are not conscious of its existence, and think that the nature within themselves are degenerated. Consequently they are given to bodily pleasures, and producing Karma, suffer from birth and death. The great Enlightened One, having compassion on them, taught that everything in the universe is unreal. He pointed out that the Real Spirit of Mysterious Enlightenment (within them) is pure and exactly the same as that of Buddha. Therefore he says in Avatamsaka-sutra[FN#379]: "There are no sentient beings, the children of Buddha, who are not endowed with wisdom of Tathagata;[FN#380] but they cannot attain to Enlightenment simply because of illusion and attachment. When they are free from illusion, the Universal Intelligence,[FN#381] the Natural Intelligence,[FN#382] the Unimpeded Intelligence,[FN#383] will be disclosed (in their minds)." [FN#376]

Therefore the Buddha for a temporary purpose made these (uninitiated) observe the Five Precepts similar to the Five Virtues[FN#327] of the outside doctrine, in order to enable them to escape the three (worst) States[FN#328] of Existence, and to be reborn among men. (He also taught that) those who cultivate[FN#329] the tenfold virtue[FN#330] of the highest grade, and who give alms, and keep the precepts, and so forth, are to be born in the Six Celestial Realms of Kama[FN#331] while those who practise the Four[FN#332] Dhyanas, the Eight Samadhis,[FN#333] are to be reborn in the heavenly worlds of Rupa[FN#334] and Arupa. For this reason this doctrine is called the doctrine for men and Devas. According to this doctrine Karma is the origin of life.[FN#335] [FN#327] The five cardinal virtues of Confucianism are quite similar to the five precepts of Buddhism, as we see by this table: VIRTUES.—-PRECEPTS. 1. Humanity.—-1. Not to take life. 2. Uprightness.—-2. Not to steal. 3. Propriety.—-3. Not to be adulterous. 4. Wisdom.—-4. Not to get drunk. 5. Sincerity.—-5. Not to

2. The Doctrine of the Hinayanists. This doctrine tells us that (both) the body, that is formed of matter, and the mind, that thinks and reflects, continually exist from eternity to eternity, being destroyed and recreated by means of direct or indirect causes, just as the water of a river glides continually, or the flame of a lamp keeps burning constantly. Mind and body unite themselves temporarily, and seem to be one and changeless. The common people, ignorant of all this, are attached to (the two combined) as being Atman.[FN#337] [FN#337] Atman means ego, or self, on which individuality is based. For the sake of this Atman, which they hold to be the most precious thing (in the world), they are subject to the Three Poisons Of lust,[FN#338] anger,[FN#339] and folly,[FN#340] which (in their turn) give impulse to the will and bring forth Karma of all kinds through speech and action. Karma being thus produced, no one can evade its effects. Consequently all must be born[FN#341] in the Five States of Existence either to suffer pain or to enjoy pleasure; some are born in the higher places, while others in the lower of the Three Worlds.[FN#342]

So are our lives. They are no other than the transformation of the Vijnyanas; but in consequence of illusion, we take them for the Atman and external objects existing in reality. From these erroneous ideas arise delusive thoughts that lead to the production of Karma; hence the round-of rebirth to time without end.[FN#365] When we understand these reasons, we can realize the fact that our lives are nothing but transformations of the Vijnyanas, and that the (eighth) Vijnyana is the origin.[FN#366]

1. The Doctrine for Men and Devas. The Buddha, to meet temporarily the spiritual needs of the uninitiated, preached a doctrine concerning good or bad Karma as the cause, and its retribution as the effect, in the three existences (of the past, the present, and the future). That is, one who commits the tenfold sin[FN#324] must be reborn after death in hell, when these sins are of the highest grade;[FN#325] among Pretas,[FN#326] when of the middle grade; and among animals, when of the lowest grade. [FN#324] (1) Taking life, (2) theft, (3) adultery, (4) lying, (5) exaggeration, (6) abuse, (7) ambiguous talk, (8) coveting, (9) malice, (10) unbelief. [FN#325]