KARMA and KARMA-VIDHYA
Evoking the notion of karma in our so-called Cartesian society can be seen as pure exotic reverie devoid of any reasonable foundation.
I fully accept that it is so and I thank those who will see in this text only a pure intellectual fiction, this will leave non-contradictory space for those who wish to experience it.
If there is one point that is very clear in Hindu thought, it is that for ordinary consciousness there are as many truths as there are ways of conceiving them. The so-called "awakened" consciousness does not use language to formulate what exceeds its framework, so we will never know verbally, and we will remain definitively in a hypothesis, possibly erected as a system producing certain results, and complementary to others antithetical systems (like dualism and non-dualism for example).
If I evoke here the name of "system", it is that indeed, in all that relates to karma, there is a set of very structured relations which link the elements to each other, but with a share of variability which has no other foundation than the total relativity of the stated concepts, entirely dependent on our intellectual functions and therefore on our mind.
The word karma has a general meaning of action or action process, motor linking effects to their causes, and the word vidhya that of knowledge, penetrating vision, intellection, but in fact what in Hinduism is represented by karma or karmas is a causal field in infinite expansion, having the possibility of modulating its expansion according to more or less individualized forms and in various dimensions.
Relative to humans, this field follows the curvature of time and space that define our existential conditions, but can in no way depend on it.
Jyothisha (traditional astrology of India also known as karma-vidhya) is actually a science of karma as it is projected onto the movements of objects that mark time. In ancient India, the notion of expansion is that of a movement which is not linked to time as we know it.
Likewise karma expresses a causality which predates time, only the manifestation of which we are observers includes time and space, and the large clock which allows us to measure this time, and therefore karmic developments, is the movement of celestial bodies, which reproduces by projection (harmonically, homothetically and analogically), the cycles defining the successive stages of this expansion.
We are therefore quite far from the idea of karma-destiny of Madame Irma or reincarnationist or spiritualist karma which trigger passions, even if there may be points of convergence ...
But since man cannot conceive anything that is not a projection of his five senses, he had to reduce to his own level what stood out from it and was more intelligible only in a paradoxical form. We will see below what the unintelligible can serve as a path to bringing man's life into coherence with his mind and his life function.
We will therefore discuss individual karma, since this is what concerns us directly.
INDIVIDUAL KARMA (svakarma)
The expansion-contraction that defines the movement of the universe is done in an orderly fashion according to an infinite program that we could call "karma".
Disorder is itself one aspect of order; what makes the apparent contradiction, from a logical point of view, comes from its hierarchical position in the development of the causal process.
However, these kinds of subjects - fascinating in themselves - are purely speculative, because what interests us in the first place is above all ourselves, man; so we are going to follow Krishna's advice and focus on our swa-karma, the part of karma that underlies our individual function here, feet firmly on Earth.
If we consider the hypothesis of a constantly moving information field of which we are one of the manifestations, we will be able to evoke and work together on a "fiction", that of ancient India, but for a fiction, it must be said that it is well constructed and well informed.
The Sanskrit words that will be used have no linguistic equivalents, so they will be cited as is.
What can knowledge of karmic laws bring us?
The interest is ANAGAMI which leads to MOKSHA, moksha which is the ultimate goal of a human life arrived at the end of the four ashramas, the liberation of SAMSARA.
MOKSHA is one of the four goals of human life and is related to ASHRAMAS
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