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| Action |
| Reaction |
| = |
we are the child of our past
and the parent of our future
The equation action = reaction is the basis of Newtonian physics, which restricts this formula to mechanical
processes. While Newton denied any possibility of cause-effect without a physical connection, modern quantum
physics indicates the universal aspects of the cause-effect principle. Pioneers like David Bohm went so far as to
propose the existence of a universal quantum potential field that coordinates a hierarchy of explicit orders and
thus allows synchronization of non-local physical events.
These are only abstract ideas, but they show that a closer examination of the complex system of actions and
reactions, both on atomic and cosmic levels, will lead us to the conclusion that mere mechanic causality cannot
explain everything. This is especially true regarding phenomena like consciousness, life, individuality, and destiny.
The Vedic view of karma can shed much light on these questions. Karma refutes both the materialistic and
fatalistic world view. Karma extends cause and effect from the physical level to the nonphysical levels of
consciousness and destiny.
There are many misconceptions about karma. Some Christian critics argue that karma corresponds to the
principle of "an eye for an eye, a tooth for a tooth," which is set up by men and denied by God. Liberalists say
that all human beings have a free will, that everybody has to decide for himself what is right or wrong, and that
there are no absolute standards such as those suggested by karma. These misconceptions arise from ignorance.
Let us examine what karma means.
Karma is the Sanskrit word for "action." Since the Sanskrit language is multifaceted, karma means much more
than this simple translation. Derived from the root kri "to do, to plan, to execute," karma further means "that
which is caused and causing," which suggests that no action is independent. Each action or event is part of a big
network of causes and becomes a cause for future reactions or events. This network of karma (action) is
coordinated according to the "law of karma" -- the law of action and reaction.
Many misunderstandings of karma are due to the confusion of karma and predestination. Karma is not
predestination! The Vedic understanding of karma includes both predestination and free will.
The wrong interpretation of karma leads to amazing extremes. If you think karma is just predestination, then
whatever situations come about can't be changed and whatever happens was sanctioned by karma.
There are two mistakes in this logic. First, free will actually does exist, and second, karma is not the supreme law
in this creation. Sometimes philosophers consider free will to be the ultimate controlling factor of our destiny, but
although this proposition is attractive, it is wrong.
To understand the implications of karma, we have to understand the sublime synthesis of predestination and
free will. Both aspects exist simultaneously. To conceive of this apparently inconceivable reality, we have to
consider both sides of the law of karma: the point of view of action, and the point of view of reaction.
Considering the point of view of reaction, we have to accept that whatever has happened to us was
predestined, and it was sanctioned by the universal authority (God, or Vishnu, who as Supersoul is present both
within the universe and within the heart of each living entity as the omnipresent witness and the universal
memory). Whether we accept this point of view or not, the fact that something happened cannot be changed.
The second aspect of karma, is the point of view of action. Although the laws of karma set up and predestine the
circumstance we are now in, we have free will to decide how to react in each situation. But having free will
doesn't make us "free" and independent. Free will means that we can choose how to act under the influence of a
specific set of circumstances, positively or negatively; however, we cannot control the results of our actions
which come upon us according to the law of karma which is constantly awarding us the results or reactions of our
previous actions.
Human beings are not restricted to act in a specific manner. We have free will. But with this free will comes
responsibility, because the way we act determines our reactions. Thus we are free to choose our future, both
individually and collectively. Whatever we do creates a reaction that we must enjoy or suffer. We are constantly
receiving the reactions of our previous actions created using our free will. We are responsible for our happiness
and distress, and the material nature creates the conditions within which we enjoy or suffer. Collective karma is
the aggregate of individual karma. If many people do the same thing or support or tolerate some act, then they
are collectively responsible for the results and will get a collective reaction, which can be either good or bad
according to the act done.
And out of this arises a complex and multi-dimensional network of actions and reactions that would be clearly
outside the grasp of the ordinary human mind. And yet in the end, in a seemingly mysterious manner, a collective
equation is reached - in other words, every living being gets only that which he is entitled to - not more and not
less.
The Vedic-Karma philosophy explains that this phenomena shows the invisible hand of God, who in this aspect as
the Supersoul (in Sanskrit - paramatma) accompanies the individual souls through the various bodily forms. The
Bhagavad Gita mentions in the following verses, among others, this aspect of God.
"Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists
as the overseer and permitter, and who is known as the Supersoul." (Bg.13.23)
"Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one.
Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.
(Bg.13.17)
TOP
processes. While Newton denied any possibility of cause-effect without a physical connection, modern quantum
physics indicates the universal aspects of the cause-effect principle. Pioneers like David Bohm went so far as to
propose the existence of a universal quantum potential field that coordinates a hierarchy of explicit orders and
thus allows synchronization of non-local physical events.
These are only abstract ideas, but they show that a closer examination of the complex system of actions and
reactions, both on atomic and cosmic levels, will lead us to the conclusion that mere mechanic causality cannot
explain everything. This is especially true regarding phenomena like consciousness, life, individuality, and destiny.
The Vedic view of karma can shed much light on these questions. Karma refutes both the materialistic and
fatalistic world view. Karma extends cause and effect from the physical level to the nonphysical levels of
consciousness and destiny.
There are many misconceptions about karma. Some Christian critics argue that karma corresponds to the
principle of "an eye for an eye, a tooth for a tooth," which is set up by men and denied by God. Liberalists say
that all human beings have a free will, that everybody has to decide for himself what is right or wrong, and that
there are no absolute standards such as those suggested by karma. These misconceptions arise from ignorance.
Let us examine what karma means.
Karma is the Sanskrit word for "action." Since the Sanskrit language is multifaceted, karma means much more
than this simple translation. Derived from the root kri "to do, to plan, to execute," karma further means "that
which is caused and causing," which suggests that no action is independent. Each action or event is part of a big
network of causes and becomes a cause for future reactions or events. This network of karma (action) is
coordinated according to the "law of karma" -- the law of action and reaction.
Many misunderstandings of karma are due to the confusion of karma and predestination. Karma is not
predestination! The Vedic understanding of karma includes both predestination and free will.
The wrong interpretation of karma leads to amazing extremes. If you think karma is just predestination, then
whatever situations come about can't be changed and whatever happens was sanctioned by karma.
There are two mistakes in this logic. First, free will actually does exist, and second, karma is not the supreme law
in this creation. Sometimes philosophers consider free will to be the ultimate controlling factor of our destiny, but
although this proposition is attractive, it is wrong.
To understand the implications of karma, we have to understand the sublime synthesis of predestination and
free will. Both aspects exist simultaneously. To conceive of this apparently inconceivable reality, we have to
consider both sides of the law of karma: the point of view of action, and the point of view of reaction.
Considering the point of view of reaction, we have to accept that whatever has happened to us was
predestined, and it was sanctioned by the universal authority (God, or Vishnu, who as Supersoul is present both
within the universe and within the heart of each living entity as the omnipresent witness and the universal
memory). Whether we accept this point of view or not, the fact that something happened cannot be changed.
The second aspect of karma, is the point of view of action. Although the laws of karma set up and predestine the
circumstance we are now in, we have free will to decide how to react in each situation. But having free will
doesn't make us "free" and independent. Free will means that we can choose how to act under the influence of a
specific set of circumstances, positively or negatively; however, we cannot control the results of our actions
which come upon us according to the law of karma which is constantly awarding us the results or reactions of our
previous actions.
Human beings are not restricted to act in a specific manner. We have free will. But with this free will comes
responsibility, because the way we act determines our reactions. Thus we are free to choose our future, both
individually and collectively. Whatever we do creates a reaction that we must enjoy or suffer. We are constantly
receiving the reactions of our previous actions created using our free will. We are responsible for our happiness
and distress, and the material nature creates the conditions within which we enjoy or suffer. Collective karma is
the aggregate of individual karma. If many people do the same thing or support or tolerate some act, then they
are collectively responsible for the results and will get a collective reaction, which can be either good or bad
according to the act done.
And out of this arises a complex and multi-dimensional network of actions and reactions that would be clearly
outside the grasp of the ordinary human mind. And yet in the end, in a seemingly mysterious manner, a collective
equation is reached - in other words, every living being gets only that which he is entitled to - not more and not
less.
The Vedic-Karma philosophy explains that this phenomena shows the invisible hand of God, who in this aspect as
the Supersoul (in Sanskrit - paramatma) accompanies the individual souls through the various bodily forms. The
Bhagavad Gita mentions in the following verses, among others, this aspect of God.
"Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists
as the overseer and permitter, and who is known as the Supersoul." (Bg.13.23)
"Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one.
Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.
(Bg.13.17)
TOP
