Synchronicity, luck and chance .





All living creatures are responsible for their karma — their actions and the effects of their actions — and for their release from samsara. The concept of karma (along with reincarnation, samsara, and moksha) was first developed in India by non-Aryan people outside of the caste system whose spiritual ideas greatly influenced later Indian religious thought. Buddhism and Jainism are continuations of this tradition, and the early Upanishadic movement was influenced by it. Reincarnation was adopted from this religious culture by Brahmin orthodoxy, and Brahmins first wrote down scriptures containing these ideas in the early Upanishads.

The Esoteric Christian tradition, Essenian and later Rosicrucian schools teach it as the "Law of Cause and Consequence/Effect". However, this western esoteric tradition adds that the essence of the teachings of Christ is that the law of sin and death may be overcome by the Love of God, which will restore immortality.Basically, what one does in the past affects one's future: performing good deeds will result in good effects and performing bad deeds will result in bad effects.



Throughout this process, some traditions (i.e., the Vedanta), believe that God plays some kind of role, for example, as the dispenser of the fruits of karma or as exercising the option to change one's karma in rare instances. In general, followers of Buddhism and many Hindus consider the natural laws of causation sufficient to explain the effects of karma.Another view holds that a Sadguru, acting on God's behalf, can mitigate or work out some of the karma of the disciple.However, according to Jainism, neither the God nor the Guru have any role in a person's Karma. A person himself is the sole doer and enjoyer of his karmas and its fruits.



Actions do not create karma (good or bad) when performed by an individual in the state of Moksha or liberation. Such a person is called "Stithaprajna". The monist, Adi Sankara taught "Akarmaiva Moksha," which means "Moksha can be attained only by doing, not by a process of effort". All actions performed by one in the state of Moksha are called Dharma.

Fourth state

Hindus believe that everything in the Universe is in a state of creation, maintenance, or destruction. Similarly, the mind creates a thought, maintains or follows it for some time, and the thought ultimately dies down (perhaps to be replaced by another thought). In addition to the three states of consciousness, Hinduism puts forward a fourth state of being called Turiya or pure consciousness, where the mind is not engaged in thinking but just observes the thoughts. Actions in the Turiya state do not create karma. Meditation is a practice aimed at giving individuals the experience of being in this objective state. An individual who is constantly in the turiya state is said to have attained moksha where their actions happen as a response to events (and not because of thought process); such actions do not result in accumulation of karma as they have no karmic effect.


In the Indian religions


One of the first and most dramatic illustrations of karma can be found in the epic Mahabharata. In this poem, Arjuna the protagonist is preparing for battle when he realizes that the enemy consists of members of his own family and decides not to fight. His charioteer, Krishna(an avatar of god), explains to Arjuna the concept of dharma (duty) among other things and makes him see that it is his duty to fight. The whole of the Bhagavad Gita within the Mahabharata, is a dialogue between these two on aspects of life including morality and a host of other philosophical themes. The original Hindu concept of karma was later enhanced by several other movements within the religion, most notably Vedanta, and Tantra.

Karma means "deed" or "act" and more broadly names the universal principle of cause and effect, action and reaction that governs all life

Karma is also considered to be a spiritually originated law. Many Hindus see God's direct involvement in this process, while others consider the natural laws of causation sufficient to explain the effects of karma.

Followers of Vedanta consider Ishvara, a personal supreme God, as playing a role in the delivery of karma. Theistic schools of Hinduism such as Vedanta thus disagree with the Buddhist and Jain views and other Hindu views that karma is merely a law of cause and effect but rather is also dependent on the will of a personal supreme God. Examples of a personal supreme God include Shiva in Shaivism or Vishnu in Vaishnavism. A good summary of this theistic view of karma is expressed by the following: "God does not make one suffer for no reason nor does He make one happy for no reason. God is very fair and gives you exactly what you deserve."

Karma is not punishment or retribution but simply an extended expression or consequence of natural acts. The effects experienced are also able to be mitigated by actions and are not necessarily fated. That is to say, a particular action now is not binding to some particular, pre-determined future experience or reaction; it is not a simple, one-to-one correspondence of reward or punishment.

Karma is not fate, for humans act with free will creating their own destiny. According to the Vedas, if we sow goodness, we will reap goodness; if we sow evil, we will reap evil. Karma refers to the totality of our actions and their concomitant reactions in this and previous lives, all of which determines our future. The conquest of karma lies in intelligent action and dispassionate response.

Lastly, Hindu scriptures divide karma into three kinds: Sanchita (accumulated), Prarabdha (fruit-bearing) and Kriyamana (current) karma. All kriyamana karmas become sanchita karma upon completion. From this stock of sanchita karma, a handful is taken out to serve one lifetime and this handful of actions, which has begun to bear fruit and which will be exhausted only on their fruit being enjoyed and not otherwise, is known as prarabdha karma. In this way, so long as the stock of sanchita karma lasts, a part of it continues to be taken out as prarabdha karma for being enjoyed in one lifetime, leading to the cycle of birth and death. A Jiva cannot attain moksha until the accumulated sanchita karmas are completely exhausted.