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Comeuppance....aka "bad karma", am I wrong to be "happy" when I see it play out?
- Thread starter EclipseFour20
- Start date
You should show him compassion...
Yep, I wish no one harm. But when someone that consistently trampled others to get ahead finally has his own "issues", I say it is "karma". Hard to feel sorry for someone that has zero compassion for his fellow man.
The way I roll is--I give more than I take, respect the little guy, where possible--leave things/places in a better condition, cause no harm, and most importantly--help those that can not take care of themselves (cornerstone of my life-style).
Like I said, it is a unique/funny feeling I have for this "sorry excuse of a fore-skin"--I do not wish him "death" (I am still compassionate person)...but I do not wish him "recovery" either (comeuppance).
Fine line I guess....
So this guy never did anything to you personally but you relish in his misery?and you want to send him a get well card?karma or not that kinda makes you a dick.sorry but the people I wanna see suffer are legitimate fucks that have personnelly fucked me not some guy I know who happens to be a dick.
No such thing as bad karma, there is only karma.
_tessarecting
ஓ
There is and isn't karma.
Buddha wept.
When are you people gonna get this straight?
The theory is that you get karma WHEN YOU DIE. DEAD. EXPUNGED.
Rebirth in a lower life-form to relearn lessons you obviously didn't take to heart. and you won't know it when you get it, so it's rather pointless to wish it on someone because they won't be aware of a former life. One day they're a new-born calf that didn't know he used to be a failed human.
What the fuck does a calf know? Eating grass?
YOU DO NOT GET KARMA WHEN YOU'RE ALIVE.
This is a major tenet of Buddhism. Talk to one, they'll tell you.
The Germans have a word for pleasure at someone elses misfortune...schadenfreude.
Ok, it's a odd pet-peeve since I'm not a Buddhist, but it drives me crazy because it's absurd, yet everyone says it.
When are you people gonna get this straight?
The theory is that you get karma WHEN YOU DIE. DEAD. EXPUNGED.
Rebirth in a lower life-form to relearn lessons you obviously didn't take to heart. and you won't know it when you get it, so it's rather pointless to wish it on someone because they won't be aware of a former life. One day they're a new-born calf that didn't know he used to be a failed human.
What the fuck does a calf know? Eating grass?
YOU DO NOT GET KARMA WHEN YOU'RE ALIVE.
This is a major tenet of Buddhism. Talk to one, they'll tell you.
The Germans have a word for pleasure at someone elses misfortune...schadenfreude.
Ok, it's a odd pet-peeve since I'm not a Buddhist, but it drives me crazy because it's absurd, yet everyone says it.
_tessarecting
ஓ
When awake in a dream
you may find that
no one has a clue
no one knows
but you
you may find that
no one has a clue
no one knows
but you
Thank you.
The Cosmic Bus has no interest or value judgement in your seating arrangement.
_tessarecting
ஓ
There is only is and isn't karma.
Yes your right about karma Mr.creosote but its Hinduism not bhuddism
I don't know. I had this Jesus like moment after 20 years of bullshit when I said I love you man, I'm glad to see you and your family are doing well and it's good to see that you're doing okay. I'm proud of you. I'm proud of you for getting clean.
In that moment, I meant it. In a big way. I had this weird experience where I was sure I was dying. I thought my body felt like it was failing. I was leaving my body. I didn't die.
Weird coincidences came after that.
Looking back, traveling that road with this person was a complete waste of time. My lesson to learn. My karma perhaps.
I tried to be cool. This person always had to measure himself against me and just couldn't be cool.
It might be karma that comes upon you when you find 10 years have left you behind, and you've become somewhat obsessed with the misfortune of someone else. Be wary what you wish for.
self hypnotize your self to music with krishna chants and see the reflection of every man, woman and child in the face of the buddha alters and statues
My pet peeve is people who don't partake of or understand something who talk about it with great authority
like your understanding of the Buddhist concept of karma
in a nutshell you reap what you sow
undeniable although many pretend it doesn't exist so they can feign a lack of culpability
How is anything "undeniable"? Your pet peeve is someone who talks about philosophy without great authority? Anyone with great authority in philosophy is probabably a con artist!jeez
According to the Buddhist doctrine of Karma, an action is anything one does, says or thinks. A cause is an emotion or intention which motivates an act. A result is an experience arising from an act and it's intention. Results are seldom experienced sooner than the next lifetime and may be much later.
Actions are considered cumulative and each individual carries his unique accumulation from life to life.
Taken from THE TORCH OF CERTAINTY BY JAMGON KONGTRUL...
Actions are considered cumulative and each individual carries his unique accumulation from life to life.
Taken from THE TORCH OF CERTAINTY BY JAMGON KONGTRUL...
http://www.sgi.org/buddhism/buddhist-concepts/karma.html
"Karma is, like everything, in constant flux. We create our own present and future by the choices we make in each moment. Understood in this light, the teaching of karma does not encourage resignation, but empowers us to become the protagonists in the unfolding drama of our lives."
Karma
Even within Asia, where the concept of karma has a long history and has been incorporated in a wide range of cultures, it is often misunderstood. Viewed from a negative, backward-looking perspective, karma has been used to encourage the disadvantaged members of society to accept their situation in life as being of their own making. Present suffering is attributed to negative causes made in the past.
Considering themselves to blame for their situation, some people have fallen prey to a sense of powerlessness. This is, however, a distortion of the original meaning of karma as it is used in the Buddhist tradition. To accept the idea of karma does not mean to live under a cloud of guilt and vague anxiety, not knowing what bad causes we may have made in the past. Rather, it means to be confident that our destiny is in our own hands and that we have the power to transform it for the better at any moment.
In the simplest terms, karma, which means actions, indicates the universal operation of a principle of causation, similar to that upheld by modern science. Science assures us that everything in the universe exists within the framework of cause and effect. "For every action, there is an equal and opposite reaction," is a familiar principle. The difference between the materialistic causality of science and the Buddhist principle of karma is that the latter is not limited to those things that can be seen or measured. Rather, it includes the unseen or spiritual aspects of life, such as the sensation or experience of happiness or misery, kindness or cruelty.
In an address delivered in 1993, SGI President Ikeda described these different approaches. The Buddhist concept of causal relations, he wrote, "...differs fundamentally from the kind of mechanistic causation which, according to modern science, holds sway over the objective natural world--a world divorced from subjective human concerns. Causation, in the Buddhist view, spans a more broadly defined nature, one that embraces human existence. To illustrate, let us assume that an accident or disaster has occurred. A mechanistic theory of causation can be used to pursue and identify how the accident occurred, but is silent regarding the question of why certain individuals should find themselves caught up in the tragic event. Indeed, the mechanistic view of nature requires the deliberate forestalling of such existential questionings."
In contrast, the Buddhist understanding of causation seeks to directly address these poignant "whys?"
Originally, the Sanskrit word karma meant work or office, and was related to verbs that mean simply "do" or "make." According to Buddhism, we create karma on three levels: through thoughts, words and actions. Acts of course have a greater impact than mere words. Likewise, when we verbalize our ideas, this creates more karma than merely thinking them. However, since both words and deeds originate in thoughts, the contents of our hearts--our thoughts--are also of crucial importance.
Karma can be thought of as our core personality, the profound tendencies that have been impressed into the deepest levels of our lives. The deepest cycles of cause and effect extend beyond the present existence; they shape the manner in which we start this life--our particular circumstances from the moment of birth--and will continue beyond our deaths. The purpose of Buddhist practice is to transform our basic life tendency in order to realize our total human potential in this lifetime and beyond.
As one of the ancient Buddhist texts states: "If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present."
Karma is thus, like everything, in constant flux. We create our own present and future by the choices we make in each moment. Understood in this light, the teaching of karma does not encourage resignation, but empowers us to become the protagonists in the unfolding drama of our lives.
[Courtesy January 1999 SGI Quarterly]
"Karma is, like everything, in constant flux. We create our own present and future by the choices we make in each moment. Understood in this light, the teaching of karma does not encourage resignation, but empowers us to become the protagonists in the unfolding drama of our lives."
Karma
Even within Asia, where the concept of karma has a long history and has been incorporated in a wide range of cultures, it is often misunderstood. Viewed from a negative, backward-looking perspective, karma has been used to encourage the disadvantaged members of society to accept their situation in life as being of their own making. Present suffering is attributed to negative causes made in the past.
Considering themselves to blame for their situation, some people have fallen prey to a sense of powerlessness. This is, however, a distortion of the original meaning of karma as it is used in the Buddhist tradition. To accept the idea of karma does not mean to live under a cloud of guilt and vague anxiety, not knowing what bad causes we may have made in the past. Rather, it means to be confident that our destiny is in our own hands and that we have the power to transform it for the better at any moment.
In the simplest terms, karma, which means actions, indicates the universal operation of a principle of causation, similar to that upheld by modern science. Science assures us that everything in the universe exists within the framework of cause and effect. "For every action, there is an equal and opposite reaction," is a familiar principle. The difference between the materialistic causality of science and the Buddhist principle of karma is that the latter is not limited to those things that can be seen or measured. Rather, it includes the unseen or spiritual aspects of life, such as the sensation or experience of happiness or misery, kindness or cruelty.
In an address delivered in 1993, SGI President Ikeda described these different approaches. The Buddhist concept of causal relations, he wrote, "...differs fundamentally from the kind of mechanistic causation which, according to modern science, holds sway over the objective natural world--a world divorced from subjective human concerns. Causation, in the Buddhist view, spans a more broadly defined nature, one that embraces human existence. To illustrate, let us assume that an accident or disaster has occurred. A mechanistic theory of causation can be used to pursue and identify how the accident occurred, but is silent regarding the question of why certain individuals should find themselves caught up in the tragic event. Indeed, the mechanistic view of nature requires the deliberate forestalling of such existential questionings."
In contrast, the Buddhist understanding of causation seeks to directly address these poignant "whys?"
Originally, the Sanskrit word karma meant work or office, and was related to verbs that mean simply "do" or "make." According to Buddhism, we create karma on three levels: through thoughts, words and actions. Acts of course have a greater impact than mere words. Likewise, when we verbalize our ideas, this creates more karma than merely thinking them. However, since both words and deeds originate in thoughts, the contents of our hearts--our thoughts--are also of crucial importance.
Karma can be thought of as our core personality, the profound tendencies that have been impressed into the deepest levels of our lives. The deepest cycles of cause and effect extend beyond the present existence; they shape the manner in which we start this life--our particular circumstances from the moment of birth--and will continue beyond our deaths. The purpose of Buddhist practice is to transform our basic life tendency in order to realize our total human potential in this lifetime and beyond.
As one of the ancient Buddhist texts states: "If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present."
Karma is thus, like everything, in constant flux. We create our own present and future by the choices we make in each moment. Understood in this light, the teaching of karma does not encourage resignation, but empowers us to become the protagonists in the unfolding drama of our lives.
[Courtesy January 1999 SGI Quarterly]
