Re: Karma and disease
hariḥ oṁ
~~~~~~
namasté
From post 18 above,
Now back to this silly ball bouncing. When the ball bounces who can take owner ship ? the owner of the ball ? This ball cannot bounce without the manufacturing of the ball - so all who touched the ball in its making is involved. And what of the material ? From where did it come ? All those that manufactured the rubber. And what of the raw materrials? It comes from the environment. And Where did this environment come from ? The cosmos and all the actions that occurred to finally bring about an earth that could produce the ball, the person, the intent to bounce the ball and the person in the apartment below who gets agitated ( Which in fact is energy also that comes from all the food-stuffs created once again by the universe).
So, who is the doer here ? Who takes full responsibility for the action ? How can it be seen as good or bad ? We (society) assign good and bad. That is why it is so practical to pursue realization. To exist the small-small thinking of good and bad assigned by society and do as the universe does without any thought that is required - then all the actions are in accord with all the laws of natural law.
From post 20 above,
Viśvakarman is the 'all doer' of this universe. Some call the principle architect. On each and every level of creation every law of nature , is orderly, structured and in perfect balance. This is the work of this creative intelligence which is inherent in Supreme Being. Who then is the final doer ? That from which karma comes and goes ?
You see, many take ownership of something that does not belong to them. As if they had the ability to 'create' action. They only borrow at best this ability. People (paśu-s¹) are using someone else's power and is therefore a thief.
So, where is the deeper meaning here ? For some this may cause some consternation , for others it will need to settle-in, and for the very few it will be an ahh-ha! moment ( It took me years to appreciate it, then one day ahh-ha! came ). Let me state it bluntly then offer some ideas to smooth out the jam on the bread!
There is no specific cause for things to happen. We see things and wish to connect the dots back to the apparent scene of the crime ( or place the action originated) - the epicenter of the cause. We think we have it, just like in the bouncing ball example I mentioned above.
Here is the pickle with any action. No action can take place without the universe first being what it is. The whole universe is involved in the action, all actions.
We see and in many cases think we are the doer in total ( from beginning to end). This is not the full picture.
This view is supported by śrī nisargadatta maharāj and ramaṅa mahaṛṣi. It is also found within the yogavasișțharāmāyaṇa (yoga-vasișțha-rāmāyaṇa) and is called out by an example i.e. kākatālīya¹ on many occasions in this book. The kākatālīya is the story of the crow and the palm tree. It goes like this:
A crow alights (lands) on the top of a coconut palm tree. Upon its touch-down at the top, at that very moment, a ripe coconut detaches from its branch and falls to the ground. Two mutually exclusive events ( ~unrelated~) occur. Yet an observer views this event in the same space and time he resides in and sees a relationship, yet in truth there was none. That is, both events were independent of each other.
Yet we are not finished here , as to leave the reader pondering without some additional information will be like the proverbial fish out of water scenario. We will take this up , with some reasonable objections in the next post.
iti śivaṁ
1. kākatālīya - kāka ( a crow) + tālī ( a tree) +ya (joining) : after the manner of the crow and the palm-fruit
Last edited by yajvan; 25 August 2014 at 09:29 PM.
यतस्त्वं शिवसमोऽसि
yatastvaṁ śivasamo'si
because you are identical with śiva
_
Bookmarks