re: .steven hawking: i was wrong !
Yes indeed denman it is the 'Truth' as far as I am concerned until the next 'Truth' finds it's way into 'consciousness' so to speak. Do unto others as they would do unto you.....& the world would be a better place.........
Karma is certainly a tough one to get ones head around but when taken from the hearts point of view is much easier. The last couple of lines does explain why some people put there own lives at risk to rescue a loved one, as in the case of people swept off rocks,many have perished in the attempt of saving another human.
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"
