--- In [email protected], akasha_108 <[EMAIL PROTECTED]> wrote: > --- In [email protected], "Rick" <[EMAIL PROTECTED]> wrote: > > --- In [email protected], akasha_108 <[EMAIL PROTECTED]> > > wrote: > > > The following article: i) extends the categores of Karma posted by > > Vaj a bit ago (from deFouw and Svoboda), ii) clarifies (perhaps) the > > prior discussion of videha-mukti and death, and ii) addresses the > > perenial question on FFL of why some gyani's act in non-gyani > fashion (as conceptualized by non-gyanis). > > > > > > -------------------------- > > > http://www.mudgala.com/articles/gyani_actions.html > > (snip) > > > > > > > ---------------------------------- > > > > > > > > > > > > Per this framwork, if a gyani had some odd sexual and business > > karma, the unfoldment of such could look bizzare to onlookers. But > it is not volitional nor stemming from unresolved vasanas needs). > > its "taking it (Prarabdha karma) as it comes." > > > > > So this means that a gyani's karma(action) in a previous life led > > him to a place in a present life where he had to fuck someone and he > > could not say no? Hoo boy, that's a good one. > > > > Rick Carlstrom > > > > Yes, its easy to be smug about such things. And perhaps you have a > more accurate model of karma. Or perhaps you hold that karma does not > exist. > > In your above point, why is saying "no" superior to saying "yes"? In a > gyani, what is it that is saying / deciding "yes" or "no"? > > I have found the Angora trilogy by Robert Svoboda quite fascinating > regarding his teachers experience with karma. Have you read it? The > resolution (or reseeding) of past sexual encounters is so prominent > that this type of karma even has its own name. > > What are your views on karma: > > Do you hold that karma does not exist? If so, do you have an > alternative model of action?
I have always understood karma to mean literally "action". In my view every action requires a desire and an intent of some sort, and although some actions may seem inconsequential in their impact, even a small action carries a small puff of desire and intent with it. It is this desire and intent that is the important part. This is the part that lives on and comes back to the initiator once or many times as an act or an object or an event ocurring on a concrete level or even in an inner realm such as a mood or an emotion. These acts, objects or events continue to be experienced until there is a learning, a realization that they were created by our very own desires. The universe with its infinite organizing power through the structure of gunas reflects all the desires of an infinite number of existing selves in a perfectly choreographed physical manifestation that we know as the experience of life on earth. > Do you think "liberation" has anything to do with deactivating seeds > of karma? Yes, I think liberation is the absolute lack of seeds of karma. > Do you think a liberated one has absolutely no karma returning to them > in this life / body? Not only that but I do not think that liberated ones even exist on earth unless they are an avatar. > If you believe there is some returning karma (Prarabdha karma) even > for a liberated one, to what degree do you believe it shapes their > lives? What happens to them when this karma is burned up? I don't think Liberated ones live here. > When people talk of their experiences of "no-doer", what is the role > of karma in that state? All action takes place on the field of the three gunas. It is the infinite unmanifest mind of Brahm that perfectly expresses this action so technically the individual self does not perform any action. However the state of identification as a body produces an individual self that thinks it IS a body and that it IS the one performing action and that it needs something from "out there" to be whole. With deep realization the individual can relax the reigns of it's personal desires, stop creating new seeds of karma and allow Brahm to be uninteruptedly the charioteer of activity. The little self is no longer there mucking up the works so those all those planted seeds of karma can unfold in a perfectly coordinated and efficient manner, until they are all gone. These experiences though, are there because of the individuals previous desires and the indiviual must be exposed to them again without falling into the attraction that created them in the first place. Reap what you sow. Okay, so now having thought about all that, I will revise my reaction to your original thoughts about gurus, sex and karma. I could see a situation where a guru or any highly evolved individual would be exposed to a willing sex partner because of their unfolding seeds of karma (both of them). Are they still attached to those desires, do they still "want" to engage in them? That is the important point, in my opinion. Could there be a situation where Brahm is using a guru as a "tool" to unfold seeds of karma in someone else by having them engage in sexual activity with them? Yes, I think so, but I also think that this would illustrate continuing attachment on the part of both. Rick Carlstrom To subscribe, send a message to: [EMAIL PROTECTED] Or go to: http://groups.yahoo.com/group/FairfieldLife/ and click 'Join This Group!' Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/FairfieldLife/ <*> To unsubscribe from this group, send an email to: [EMAIL PROTECTED] <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
