Reflection: Dependant Causation
Rebuttal to Humphreys' Karma, Dharma and BEing
by Vajratara - 25th October 2012
"Cause and Effect are simply perceptions of balance based on mind's grasping meaning beyond (the) Just Act of BEing."
When we come into form, mind enters into matter to experience existence through it. One affects the other. To say that cause and effect are simply perceptions of the mind ignores this relationship.
Life as a human being does involve action. Stop breathing and see how long you last. As a human if you breathe you can live, stop breathing you will die. This is a very simple example of cause and effect - Karma, on the physical level. It is not tied to perception.
Karma is simply the Law of Cause and Effect.
As my teacher once put it; if you plant a watermelon seed, depending on conditions either it will grow or it won't. Was it a strong healthy seed to start with, was it planted deep enough, in good soil, and was it then nurtured. Or was it scattered on the ground surface, where it could be damaged by too much cold or sun, or eaten by some creature.
If it grows, how big and healthy it grows also depends on conditions. Only one thing is sure. If it grows at all, it will be some shape of a watermelon. It will not be a turnip! You reap what you sow, good, neutral or bad.
Karma is often viewed as having three aspects. Karma of the body or physical Karma as mentioned above. There is also Karma of speech and Karma of the mind.
"In other words, Cause and Effect are ONE breakdown of a simple version of perception because mind's desire for perceiving balance is caused by mind's outrage that desire was not granted according to its own illusion of conscious perceived expectation based on past values of illusion's lack."
Karma is not linked to desire nor is it a punishment. Drop a glass onto concrete it breaks. Whether or not I wanted the glass broken, it leaving my hand and hitting the floor has resulted in broken glass. Another aspect of Karma - Karma of speech operates in the same way. When we say something, our listener will hear our words and they will cause an impression. They can form a positive, neutral or negative effect in the mind of the listener. Again, we may not have intended the nature of the effect that our words have, but the effect is tied to our words.
"Intent is Causing Effect. It is neither out of balance nor IN balance, for either is a value of perception. It just IS. It is only the Observation of perception's value that "causes" it to be some-thing other than just IS."
Intention is connected to the Karma of the mind. At a simple level it is a factor in initiating our actions.
Intention can be positive, neutral or negative as can the Karma it creates. Intention relates to why you performed an action. I may have broken the glass in celebration, as an experiment or out of spite. One way or another it is broken and can no longer be drunk from. Intention will influence whether positive, neutral or negative Karma is created by breaking the glass, i.e. whether the effect the action has on you in the long run is good bad or indifferent.
On a deeper level, our intentions are related to our previous experiences, i.e. they are affected by previous actions, e.g. someone in our history treated us with respect and kindness versus disrespect and cruelty, and this affects our way of thinking of the world and influences our behaviour.
This leads us to see that it is not always easy to clearly distinguish cause and effect as an action can have been motivated by several circumstances. The absence or change of one circumstance would change the current action. This is called dependent causation.
"Karma is a perception of subconscious guilt. It is only an energy so long as it is Observed. If it is not Observed, it does not exist. If there is no guilt, there is no Karma."
Karma is not connected to guilt as it is not a punishment. The idea that it is, is an unfortunate misperception. Karma is simply the law of cause and effect, that one thing leads to another. Plant a watermelon seed you won't grow a turnip no matter what conditions exists. Whether you feel good, bad or indifferent about your action, there will be an outcome, but it won't be a turnip.
On a day to day basis we are generally unaware of all the circumstances which have led us to think and act as we do. The fact that they affect our behaviour has nothing to do with guilt.
"So - desire equals pain equals reaching for what ONE already has because the knowing of BEing is not being experienced, creating mind's (need for) desire. It is only the lack of Observation that one already IS ONE (with ALL) that creates the separation of the conscious into sub-units of being unconscious, or subconscious(ness). In this way, mind creates meaning outside the bliss of (Just Act of) BEing."
Desire arises because the mind is not in a state of awareness that All is One, i.e. that everything in the universe is interconnected. The mind does not need desire; it gets along just fine when it gets past it.
Desire implies an object of desire. In the constant cycle of life and death and new life, everything from our body to the great mountains disintegrates and become part of something else. In other words everything is impermanent.
Buddhists use the word 'emptiness' to describe objects seen in this light of being ever changing. As everything is changing all the time, even though it may be a very slow process, not visible to the naked eye, nothing is exactly the same from one moment to the next. Therefore, how can we put a permanent name on it, when what it is now is not what it was yesterday, or will be tomorrow. If you can't quite put your finger on it because it keeps changing it is the characteristic of emptiness.
When we desire something, we desire it as it is in that moment it attracts us. We can never satisfy desire as what we desired has already changed. It is gone, empty already!
"Emptiness IS Happy Bliss BEing Joy. Observation of BEing ONE with this is our gift of free Will."
Emptiness in itself is not happiness. True awareness of impermanence causes the cessation of suffering caused by attachment to the idea of permanency. When we understand reality we experience joy.
Our development whilst in human form to a point where we see reality, Dharma, is dependent on our Karma, our past action, and the lessons we have learned from having the fruit of our actions brought back to us. When we experience the results of our actions, we learn - eventually.
This learning grows wisdom within us. Without the development of this wisdom we do not even see that there is a difference between mundane reality which is coloured by our beliefs, and the truth of the universe. If we don't even realize there is a difference we can't decide to observe it. Therefore, it is dependant causation rather than free will that brings us to the point of observation.