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Who Made the Law of Karma

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In Jainism, karma conveys a completely different meaning than that generally understood in Hindu philosophy and Western civilization. [104] Jain philosophy is one of the oldest Indian philosophies that completely separates body (matter) from soul (pure consciousness). [105] In Jainism, karma is called karmic dirt because it consists of very subtle particles of matter that permeate the entire universe. [106] Karmas are attracted to the karmic field of a soul because of the vibrations generated by the activities of the mind, language and body, as well as by various mental dispositions. Therefore, karmas are the subtle matter that surrounds the consciousness of a soul. When these two components (consciousness and karma) interact, we experience life as we know it today. Jain texts explain that seven tattvas (truths or foundations) represent reality. These are:[107] The connection between the ritual and moral dimensions of karma is particularly evident in the idea of karma as a causal law, popularly known as the “law of karma.” Many religious traditions – especially the Abrahamic religions that emerged in the Middle East (Judaism, Christianity and Islam) – place reward and punishment for human actions in the hands of a divine lawgiver. In contrast, India`s classical traditions—Hinduism, Buddhism, and Jainism, similar to the Vedic sacrificial theology that preceded them—view karma as operating according to an autonomous causal law. No divine will or external agent interferes with the relationship of the moral act with its inevitable outcome. The law of karma therefore represents a decidedly non-theistic theodicy or explanation of why evil exists in the world.

So why should we care about karma? The short answer is that, whether we are aware of it or not, it affects our lives and the lives of others to a great extent. “Understanding the concept of what you`re doing is up to you and helps us act from an alignment perspective and with ourselves and others,” says Bacine. “It gives us a moral compass.” What`s cool is that we create our own karma while we live our lives – good and bad. To harness the power of the 12 laws of karma, we must intentionally create good karma by making positive contributions to the world from a place of sincerity, Bakin says. In other words, do good things because it makes you feel good, not just because you seek happiness in return. Reichenbach (1988) proposes that karma theories are an ethical theory. [17] This is because ancient scholars associated India`s intention and real action with merit, reward, merit, and punishment. A theory without an ethical premise would be purely causal; Merit or reward or merit or punishment would be the same regardless of the actor`s intention. In ethics, one`s own intentions, attitudes, and desires play a role in evaluating one`s own actions. If the outcome is unintentional, the moral responsibility lies less with the actor, even though the causal responsibility may be the same anyway.

[17] A theory of karma takes into account not only the plot, but also the intentions, attitudes, and desires of the actor before and during the action. The concept of karma therefore encourages each person to seek and live a moral life and avoid an immoral life. The meaning and meaning of karma are therefore a constituent element of an ethical theory. [28] Some Indian theistic religions, such as Sikhism, suggest that evil and suffering are a human phenomenon and stem from the karma of the individual. [157] In other theistic schools such as those of Hinduism, especially the Nyaya school, karma is combined with the Dharma and evil is claimed to come from human actions and intentions contrary to the Dharma. [145] In non-theistic religions such as Buddhism, Jainism, and the Mimamsa school of Hinduism, the theory of karma is used to explain the cause of evil and offer various ways to avoid or not be affected by evil in the world. [143] And as clinical psychologist Carmen Harra, Ph.D., once wrote for mbg, “Heavy karma can keep us trapped in the same old patterns by drawing us to the same types of people, jobs, illnesses, events, accidents, and unnecessary stress. A much-needed pause in the karmic cycle can occur when we analyze our personal karma and take the necessary steps to resolve it. The law of the here and now involves letting go of the past and acting without projecting oneself into the future.

Vose notes that self-forgiveness can come into play with this law, because it`s easy to get angry about things we know have earned us bad karma. “The wheel of karma is the idea that everything in our lives happens because of past actions and that present actions affect future lives.” – If this means that we have free will, then it will be false, because all our actions are guided by the declaration (1). You have no choice but to control your actions. The autonomous causal function associated with karma in South Asian traditions is vastly different from the perspective of Abrahamic religions, in which God (divine agent) rewards or punishes all human actions. Thus, the law of karma justifies God for the existence of evil. The actual functioning of karma, the intervention of the Almighty to overthrow it, the end of karma, etc.