Karma

The result of actions

Chapter 10 Karma

Swamy Chandra grew up secluded in a Brahmin community in New Delhi. As a young boy he came to be exposed to the world of ritualization.

Every action that he took was in accordance with certain rites and customs. To pluck a fruit from a tree, involved first, affirming the intention to do so, thereafter, to relate to the tree as another living entity in the world, to create cognition of the fact that the tree's nature is to give off its produce, thereafter, in consuming the fruit, the mind comes to a grasp the qualities consistent with the flavors of the tree, which is then applied to life, the results of which are related to all of one's past actions.

In such a rigid upbringing, Chandra had found it intolerable and ran away. He had figured that it wasn't necessary to place so much emphasis on intent. In Srinagar, he took the fruit from the tree, out of a mere sense of want. Thereafter, he had difficulties trying to account for his actions and behavior. It was only after he undertook his vows and took to the training of a Brahmin priest did he come to realize the consequences of each action that we perform.

“In much the same way,” his father had taught him,” our lives as barbarians in uncivil societies of the past, involved us in many actions that was not integrated with the understanding of the mind. In these times, we get an opportunity to atone for these past ignorance and re-cultivate our behavior. In all our actions today, we encounter the results of past actions. This is karma.”

“I spent two years living the life of a sadhu,” he told Peter. “In that experience I realized that opposites exist for a good reason. It is a man's life's work to reconcile these opposites in a from in which they represent a stable experience in the individual.”

“How do you view opposites today?” Peter asked.

“Our lives are one,” he began.” but on account of our physical natures, we come to view ourselves in the duality. There are many ways in which we do this.”

He paused to consider and then continued,

“To a lover it is the company of the beloved, to a man in rage it is the enemy, to a husband it is the wife, to a businessman it is the competition, to a politician it is the opposition party....these are the ways that we represent the opposites in our lives.”

He paused to look at Peter,

“But each of these actions are related to each other. Take the man in rage....it is his actions that have caused his enemy to fall....now he is obliged to help the other rise again....when he has done that, the risen individual now works with him for them to maintain a stability in their relationship. In doing so they are representing their understanding of their oneness, for a person will never be at peace until they come to experience an equality with all.”

Again he paused, while Peter considered the view.

“If you know this in the heart of the soul, then your perception can only be represented by a sense of irony regarding your actions in the world. Even when you speak of it, it can only be spoken of, rhetorically.”

“So when a person meets with resistance in the performance of actions, his understanding of opposites will....” Peter trailed off, letting the Swamy finish.

“Your actions begin with an understanding of their correct initiative. When a resistance rises, you'll know the source of the resistance and its proper place in the conduct of your actions. But to do that, you need the correct understanding of who you are, your role, identity and your place at that moment in time. Then the principle of the one will intimate to you the response you ought to take regarding the resistance.”

“ That could mean redirecting the other person, creating a solution for him or destroying him all together?”

“Certainly,” said the Swamy.

“Then this sense of the one represents our will?” Peter asked.

“No, not quite,” the Swamy answered. “ Life exists in several forms in all of creation, such as matter, trees and plants, animals, man and the gods. Certainly such a will will be representative of all or a part thereof at any one time.”

“How would a man who understands this, respond to the world?”

“Well, he would relate to them as the five major divisions in the world, each representing one aspect of the creative force.”

“Is there any corroborative evidence to support these?”

“My learning is not yet complete,” the Swamy replied. “But if you wished to identify these in the average man, you could refer to the ' Sanatana Dharma ' policy of India, where they profess to treat all as equals. Or you could look at the ' Pancha Tantra ' policy of Indonesia, that views the world as five qualities. China's policy, though not religious, refers to their practice of the ' Tao ' as pervading all things in life.”

Peter paused to review the notes he was taking.

“What would be the advancement of your own practice?” he asked.

The Swamy appeared thoughtful and then with a frown said,

“I would have to recreate myself, beyond that which nature has accomplished in me, to-date. I have to come to view myself as a co-creator, seriously, and to understand the part I will play in the continued evolution of the human experience.”

He continued,

“It appears to me that nature has to-date been borrowing from the mind of man and engaging the qualities of the heart to guide us in our evolutionary endeavor. However, we have not yet come to the full use of our minds. Some day we'll have to do that.”

Peter sat motionless for a while. Then said,

“What does a spiritual aspirant experience in the search for knowledge and understanding?”

“It is to find the door or threshold,” he said, “ in the Indian vernacular, the word for threshold is ' Vasel.' When you pass that door, you'll find yourself in a great big sea. The sea will open your eyes to everything your mind has observed from the day the stars were born. These are stored in a special part of the mind. It is for you to make sense of everything that it presents to you as part of your life's experience since your creation. If you fail this time, you'll continue the work in another life, until you get it right.”

“The Vasellian sea,” whispered Peter.

“You may call it that,” replied the Swamy. “For the west that might mean going back to their previous experience of the flood and to apply their understanding to it again.”