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Posts by Rajiv
Joined: May 2, 2007
Last Post: May 1, 2015
Threads: 55
Posts: 400  

From: India

Displayed posts: 455 / page 10 of 12
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Rajiv   
Sep 7, 2007
Essays / End of Suffering -- Essay [22]

Greetings Sarah!

As cultures, mine is reputed to be airy, and yours is more grounded in the real. So I am trying to see truths as you might.

You say, the answer lies in what one "believes" to be true. Does this mean there is a fact that one may believe in correctly, or is all belief an illusion, a clinging to naught.

Or, is 'believing' it so, make it real?

If this last is correct, why not just believe, since it will make it true for us? That there is an imprint we come to in this life, and one we will 'reincarnate' into in the next.

Thanks.
Rajiv   
Sep 4, 2007
Essays / End of Suffering -- Essay [22]

Greetings Sarah,

In the question "..where does our energy go when we die?" would you please explain what is "our energy". Is it the conventional meaning of energy, like in plant-life, with no intellectual content? If it has higher content why do we still call it energy?

Is it that we leave some kind of imprint after we depart, of this higher content?

Thanks.
Rajiv   
Sep 3, 2007
Essays / End of Suffering -- Essay [22]

Greetings, Sarah.

I wonder though if this made as much sense, '..that we are recipients of even what happens to our bodies.' As, did I say it correctly enough and also, from a 'literal' point of view.

I mean that we are in reality not our bodies, only experiencing through them. The 'incarnation' idea is then not so far-fetched. This body, kind of then, does not belong to us and we are more readily willing to accept the next garb. Well, at least it will be new.

But there's more going on. With each new incarnation comes all else. Of where we are born, the circumstances. For so will be the shaping of our lives starting with our earliest thinking. Our minds are a blank slate, no memory of what happened before then.

Are you with me in all this?

So, we are talking about laws in nature which in their scope go far and beyond those we study in school. Because these must be in place, else our birth would be quite random. Of course, this only if you accept the incarnation idea.

Thanks.
Rajiv   
Sep 3, 2007
Writing Feedback / Reading response to "Talking Up Close" [3]

Hello Colla,

Sarah is doing all the work here, and she will be shortly offering you '..a few editing suggestions.'

I'm just hanging around, enjoying the different personalities and cultures, which I can glean. I really loved your ungrammatical articulateness about your feelings and experiences in America. I lived ten years in US and am now since last couple of years in Europe, so your comments struck a specially picquant note.

Keep going strong!

Rajiv
Rajiv   
Sep 2, 2007
Essays / End of Suffering -- Essay [22]

Hello Sarah,

I did think we were getting some clarity in how an eastern perspective overarches the conventionally scientific. I'll attempt to state that again.

In everything we consider scientific, there is room for something more to happen, between our intent and when and as it actually does. To lessen these external factors, we strive to shut them out, creating laboratory conditions. But the fact remains that we do not live in any such controlled environment, and hopefully never will.

The eastern perspective states a law which encompasses the seemingly random external influences, that life is determined by our intent. What makes our lives, moment to moment, are events whose laws we understand in physics, chemistry, medicine, the conventional sciences. The mechanism in a gun will work scientifically, the medicine will do what it's supposed to, but who dies and who is cured and when, there is an indeterminateness here. We may strive to overcome it, but this itself is a subject.

The idea of 'intent' is not as innocuous as it may appear. So ignoring the laboratory-like-conditions, and taking nature's actions as a whole, we are ready to study a science, with a different scope - if we wish to. Let's not forget here, that we are recipients of even what happens to our bodies. Life, or nature, gives us most of our 'feedback, signals, rewards', through what we experience bodily.

Thanks.
Rajiv   
Aug 31, 2007
Essays / End of Suffering -- Essay [22]

Thank you Sarah for the kind words.

I would like to exercise these two expressions," If it is known..." and "... change the unchangeable."

Does the first not mean, by those smarter than ourselves, and the next, I accept restraints that I would not even attempt to change.

I must admit to discover the truth in the philosophy, if it is so, is a meaning far beyond the closest of relationships. In some ways it may be like it has been with scientists who have often had to put up with the censure of people around them, because they pursued their goal too single mindedly.

That being my intent, my expectation is for my circumstances too to so arrange themselves, that I move closer to discovering that which I seek. I may discover a turn, along the way which defines this truth differently. But that too would be because of the effort made to reach that turn.

My circumstances and I, both act independently, but also in a perfect harmony.

And my pursuit is to 'see', by causing it to change, that individual signature which determines for each of us, their fate, just as you defined it.
Rajiv   
Aug 29, 2007
Essays / End of Suffering -- Essay [22]

Greetings Sarah,

I apologize for taking this time to respond! I was in fact waiting for some turbulence in my life to settle.

I must insist that saying, " I can do nothing" is the better course than saying " I will do something ".

My 'person' is an extremely difficult one. I have had to see him up close and know his ways, some of them decidedly devious. In honesty, I have been one victim of his guiles. I fault him - not for pushing his burden on me, but for never acknowledging that it caused a serious turn to my life, one could even say, a damaging one. Now, that's all water under the bridge. I am happy to see 'vistas' I couldn't have dreamed of, had I walked the common path alone. But he has great difficulty letting go, accepting this weakness in the past.

I was visiting him when I started this post. I think you can see how I would like him to let go, and his suffering and disease will all go with it too.

Thanks.

Rajiv
Rajiv   
Aug 9, 2007
Essays / End of Suffering -- Essay [22]

Greetings Sarah,

Heady as the feeling might be to think ourselves so free, and even empowered to make nature do as we desire, barriers exist as reactions we have already set in motion. Seems sensible then, that the way to recognize these would be to hold still, let them crash around us like high waves on a beach till the turbulence settles, and we feel a freedom in our movements. Our capacity to understand rises, freed from dealing so much with reactions. We may then wish to explore our ability to make changes in the laws of nature, if only to know that we can.

But now, we are probably capable of making the gentlest intervention, not by phvsical force, but by mental action. See if we can really do that, before accepting we are on the correct path.

So we leave nature's laws as they are, the part we understand as physics, chemistry and medicine, and address something different, so relevant yet outside the purview of these. Their efficaciousness. We did talk about this, that what actually happens depends in some way on who it is happening to.

Someone close to me has a disease with no certain cure. Philosophicaly, his condition is a consequence of his past, but not in the normal way, since medically the causes of his disease are not clearly understood. My contention is that continuing as he is, psychlogically, the course of his illness will be like for others with the same condition. But by intervening to change the personal part of it, which to nature is the real part for giving him the extent of his suffering, we can change the course.

Thanks.
Rajiv   
Aug 3, 2007
Essays / End of Suffering -- Essay [22]

Greetings Sarah,

Yes we always acted naturally, so how can we do things differently now?

Perhaps if we can think more at par with the "maker of the laws" instead of being governed by them. And since we are caught up in the actions of these, by birth itself, we can try to extricate ourselves, seek a path out. ( ?)

Thanks.
Rajiv   
Aug 2, 2007
Essays / End of Suffering -- Essay [22]

end of suffering?

The question is, that, as nature gives us circumstances which somehow befit us and our deeds in the past, should it not be possible, if we can do that, to make such a turn in ourselves, that Nature has no option but to change as well. Because what we did earlier, if it was wrong, it was on account of some shortcomings. To teach us how what we did is wrong, as per the principles of Nature, she gives us our special reactions, all of which is still within her laws. That is, no one can say she acted unfairly, though people do say life isn't fair.

But if Nature's actions are a unique reaction to who we are, then it should be possible to change her actions by making a real change in ourselves. But we do not have the capacity to recognize a real change, that itself being the reason why we acted as we did. Instead, we reach out to that power beyond Nature who set up the laws that she follows, and this we believe we can, and make an internal posture, a posture of who we now want to be, someone who is definitely a good person, someone who, had we been like that always, would never have been given this suffering, and say, give me some other circumstances which will strengthen me in this better personality, and take away this present suffering. I will voluntarily put myself through the tempering to become really as this. It is like a promise, a pledge.

Sometimes a person may really be so much at the end of his capacity, that he can only ask more and more sincerely for this sort of release from his circumstances of suffering. At one point his sincerity is so genuine that given the new circumstances he is asking, it is certain he will really be a changed person.

Can we not say his circumstances are bound to change, because he has already become a different person?
Rajiv   
Jun 13, 2007
Writing Feedback / A presence in oneself -- an essay [19]

We have reached the end of the philosophy.

This last idea we have struggled with of identity, is called Asmita, and was mentioned in "Eastern thought introduction," the earlier topic. It is truly difficult to overcome, if at all. It is poetically portrayed in one Indian epic Ramayana, often read as an allegory of the human struggles to overcome an earthly bondage.

In it, the reality within ourself is an heir-apparent, banished to spend fourteen years in a forest, more perilous in the times of this story. He is accompanied by his wife, insisting to be on his side. She is the tranquility we seek. A brother, representing hot-headed valor, maybe even rationality, joins them.

While in their little abode, when the king-to-be is away, a demon disguised as a sage deceives the brother away from the cottage, and seizing the princess, carries her to his own kingdom. The demon is none other than Asmita we mentioned. Well, gathering together his many energies, most prominently his life-energy, represented in the story as a monkey-leader dwelling in the forest, the king sets out to win back his queen, and succeeds, but after he has vanquished the demon.

My own demons are not conquered. I cannot truthfully take this discussion forward and speak as though with experience of what may lie past this.

Rajiv
Rajiv   
Jun 13, 2007
Writing Feedback / A presence in oneself -- an essay [19]

And, if it is only that, then given everything before, and our karmas, things could not have been different from as they are now.

Many who read or otherwise come upon this philosophy, understand it as saying not to act, thereby, making out its message as being of inaction, translated simplistically as lazy.

It would be, I admit, if the person's intent was truly to be indolent. But, quite subtly, if the person was instead, looking, or more correctly seeking, for the spring in his every action, he would only quite mistakenly appear not wishing to act -- on account of his indolence.

Don't you think so?
Rajiv   
Jun 12, 2007
Writing Feedback / A presence in oneself -- an essay [19]

Greetings Sarah!

I meant "instead" in place of "but" at the start of the last paragraph, making the sentence mean the opposite of as you read it, quite correctly.

Thank you for pointing it out.

So, with that meaning, our identity is only a sense of such, and we have a moment before every action, especially with routine actions, when we can consider, if we are just attaching ourselves to this action or is it anything more.

Thanks.
Rajiv   
Jun 11, 2007
Writing Feedback / A presence in oneself -- an essay [19]

Greetings Sarah!

Definitely, to try and conjure up this 'concept' of presence is not likely to succeed. Instead we begin with what we feel is real for us. Maybe things which surround us, or our particular situation, as a mix of troubles and happenings.

If we are more comfortable with a sense of reality in 'things' around us, we cannot ignore that any sense of the real we have, comes to us through our senses. But since we make much more of these same things, inside our heads, (else they would be fragments of data,) we accept the existence of a reality of these same, somewhere beyond our common perception.

It is not so difficult to see ourselves, our identity, there as well; to whom else is all we perceive making sense otherwise? We may try to examine just what is it, what does it really do? But if we ask who is doing the examining, we have to accept that, that too is only the same.

Seems we really can't get away from ourselves.

But if we take our identity as just that and nothing more, that is, it does not actually initiate any action, what disaster could befall us? Is it just the same as choosing not to act?

Thanks
Rajiv   
Jun 10, 2007
Writing Feedback / A presence in oneself -- an essay [19]

I couldn't agree more with you, and share your hope in finding reconciling world-views among peoples through understanding each others cultures.

Yes, many ideas I have tried to express, may be the first time that people outside India have come across them. Or what is more likely, they may not have seen them connected to a single framework, and may appear pretty strange otherwise.

This concept of presence versus doing-it-ourselves is definitiely one of such.
Rajiv   
Jun 9, 2007
Writing Feedback / A presence in oneself -- an essay [19]

Hello Sarah!

I am more than just grateful to you for staying in this discussion. I am also grateful to have found someone who is representing the other point of view. Usually, it only feels like a blank wall when some things I take for granted, aren't so at all, and I'm left wondering why.

Does it seem incredible that millions live by these ideas? I will be really happy to think that, for this discussion, if you were to visit India sometime, people doing such practices as we have talked about will not bring in you any feelings of revolt.

Thanks.
Rajiv   
Jun 9, 2007
Writing Feedback / A presence in oneself -- an essay [19]

Let me make a small change in something I've said above:

If anything has experienced these years, it is this. Whatever I may come upon, to work with, it is always going to be what affects this, this same presence; something I can feel with, or bring my mind to bear upon something, using some knowledge I have lately acquired; it happens because of this presence, and can happen really in no other way.

And say instead:

it happens for this presence, and can happen really in no other way.

Saying it as earlier makes me the person doing it, feeling it... and as this, it shifts the emphasis to, it is happening for reasons I am not even aware of, I'm only carried along.

As of now I think I feel, all the way down to the experience of it, as pleasant, unpleasant, soft, hard - but this is so actually, with my sense of being involved. My hand cuts and bleeds, after the initial intense moments, I can even see it all distantly. If I feel attached by the physical pain, that too can be schooled to appear removed; as people who follow this practice do.
Rajiv   
Jun 8, 2007
Writing Feedback / A presence in oneself -- an essay [19]

I think in the above, the philosophizing really begins with, ' what really exists is me, this presence'.

I can very, very vaguely imagine, my existence, but without this presence. Or put another way, I can sometimes see myself, as though clinging to this sphere of reality within which everything is happening. Because I see nothing else but this, and it does not turn upon me, ie. separate itself from me, I think I have started to think everything I see within as my very own world.

Thanks.
Rajiv   
Jun 7, 2007
Writing Feedback / A presence in oneself -- an essay [19]

When I look at myself, who I am -- I see thoughts, feelings, like in some central core. Hard to say where exactly in my body, am I. Somewhere in the vicinity of my head.

As I take a walk, out in nature, for I am at this time fortunate to be so situated, with mountains and green fields around, and these walks may be hours long, I find something collecting in my thoughts. I do not try to analyze or even concentrate too much on any question, but whatever is there, it's there on its own. The exercise is good, but that's not the best thing I notice happening - what is even better is some kind of airing of the mind, and that comes from just looking at the distant mountains, the stretching fields or some eye-catching flowers. All this time I am able to acknowledge the people driving by whenever they look towards me, or when I can see them in their yards as I walk by.

I am quite aware how unlike this I was before coming out for the walk, and of course knowing that it will do all this for me is the reason for coming out. I cannot define more what the walk does for me - but that, it's necessary.

Of late I have begun to notice something, and that is, my own presence. I am finding it more and more acceptable to think that what really exists is me, this presence. It's this presence that is made comfortable in these walks.

Now if you see what I am pointing to, the question is, what is this presence? It's everything, how may we define and break down its functions?

If anything has experienced these years, it is this. Whatever I may come upon, to work with, it is always going to be what affects this, this same presence; something I can feel with, or bring my mind to bear upon something, using some knowledge I have lately acquired; it happens because of this presence, and can happen really in no other way.
Rajiv   
Jun 5, 2007
Writing Feedback / How we may cause natural events to happen - an essay [12]

But my point is that there is enough merit in this philosophical system to take its statement -- of the four levels of existence, as a hypothesis worthy of further investigation. How can one arrange for such concerted study, is a question?

In this case, we must keep in mind though that the person doing this investigation will be experimenting on his or her own faculty of observation. This would not be a result that any person can be called in to verify in an instance. Any person who is subsequently involved to verify 'facts' claimed by the experimenter, can only make such observations after he too has been through the process of the experiment. The instruments and objects in this experiment are the experimenter's own senses and his mental faculties. He is able to observe his deeper lying faculties only by a process of stilling his normally agitated behavior of the mind. After that, the 'fact' of the inner faculty is viewable quite objectively.

Still stands to question though that, as the experimenter peers into his own stilled mind will he have an enlarged view of the external world? That would be the third level experience. Deeper still, will he find himself at par with the machinations of the entire universe, at the causal level, the fourth one?

I think it's very intriguing to put this to a proper study and test. Don't you agree?

Thanks.
Rajiv   
Jun 4, 2007
Writing Feedback / How we may cause natural events to happen - an essay [12]

I think I also need to say something about where I am coming from, in this - I should really be saying, where I wish to go to, with this. Well, simply put my case is that the philosophy I have been advocating for in our discussion deserves to be studied, that is, there is merit enough in what we can say about it as of now, and that nothing in our present knowledge allows us to dismiss it. Dismiss it as something unlikely to add to the our understanding of life, and how to better deal with it.

As a concrete objective I would wish something included in the course of 'Theory of Knowledge' which high school students study. Naturally I am asking for a chapter in the text-book which stands on its own, and is not considered only an extension of the chapter on religion.

What would be your opinion?

Thanks
Rajiv   
Jun 4, 2007
Writing Feedback / How we may cause natural events to happen - an essay [12]

The position you take is, and please do correct me if otherwise, that 'things' may exist and we can believe that it is so, but, evidence is required, ie. hard facts alone allow 'things' into the domain of science.

thanks.
Rajiv   
Jun 4, 2007
Writing Feedback / Eastern thought - an introduction in three parts [24]

Thank you Sarah,

I have learnt much in these discussions with you. But there is much, much further I have to go, I only hope I am never lost and without a direction to take.

Rajiv
Rajiv   
Jun 3, 2007
Writing Feedback / How we may cause natural events to happen - an essay [12]

Thank you very much for answering me today, being Sunday.

I have the same questions with this philosophy and think the way forward as following through to where it is that it takes us further, that is, to abilities beyond the limitations we normally consider ourselves as having. As example, we cannot now say with absolute certainty what's on another person's mind, or to exactly know which events are going to happen with us next and will significantly impact the course our lives will take.

The text itself advises to not consider these as an objective of the study or practice, because of all the involvement and turbulence it would create in the life of the person having them - like the present day 'celebrity-status' . On the other hand, I find no other method to prove that the parts, or 'assumptions' as you call them, leading to the results are in fact correct, unless one can experience these extraordinary results.

So my fix is nearly the same that you have with it.

Thanks

Rajiv
Rajiv   
Jun 2, 2007
Writing Feedback / Eastern thought - an introduction in three parts [24]

Thank you very much for your answer.

I think what is working for me, as you say it, is just trying to match your own excellent and clear writing. I also pay close attention to the specific things you point to, and at the same time, I don't want to lose sight of what I am wishing to convey.

Karmas are the reaction of an insentient nature working within its own laws. These laws, we have called the causal realm, are the fourth level of existence. They, ie. karmas, of course include our ego-sense, and therefore us from the third.

Newton's laws of motion are an insight into nature's laws as they apply to inert bodies, mass and their motion.
Rajiv   
Jun 2, 2007
Writing Feedback / How we may cause natural events to happen - an essay [12]

Greetings!

The answer to your question would be along the lines of our earlier discussion in the 'observations' essay. Whatever we percieve as thoughts, their objective part, that is also their real part, is of the nature of the 'higher constituents' of nature's elements. We accompany the thought only with our ego-sense, which too exists at that same level.

The experience of seeing our thoughts as such is the revealing of the reality.

Thanks

Rajiv
Rajiv   
May 31, 2007
Writing Feedback / How we may cause natural events to happen - an essay [12]

There are two things here. One is when we act, the other is when nature acts for us.

Our being the one doing the action, is illusionary, if we can accept this idea that the thoughts occur to us, but they're in a sense outside of us and belonging to the event we are involved in. This can be the experience even when we're overtly doing something.

An extension of the same principle, like the learning experience, is that it's an internal state of our mind; we can get there in different ways. Normally our evolution happens as we are accustomed to seeing in everybody, the increase in the capabilities, initially more of the physical ones but more lasting, the mental ones. This learning process, of 'hard-knocks' or by studying, proceeds along established patterns in our mind. But every time the progress really is the removal of some dross. Accompanying it is an intensity in our mind which we may understand as the separating of the subjective from the objective but nevertheless it happens. This is the 'feeling of indignation', and contributes most to our learning.

The essay suggests this as a direct process to speed the growth in our minds.
Rajiv   
May 31, 2007
Writing Feedback / How we may cause natural events to happen - an essay [12]

All actions happen naturally, our sense of becoming involved is but another illusion.

In the effort to explain how we may cause natural events to happen, we try to trace some connection which at one end is rooted in ourself and the other in nature. But this is against the very principle which brings about such things to happen. What we accept instead is our limitations, and do not turn as we do to our physical or intellectual selves for development, but quite the opposite.

We turn to the subject, our sense of identity, and not work upon it in any way, but allow it to suffer as it does quite naturally, its indignations. The result, follows from removing something which obstructs a development, in consequence, something else may be ascribed as its cause.

In this indirect fashion, causes bring about their effects, which as they are completely natural in their development and sequence, have all appearance of happening without intervention. If this suggests a thinking ability in nature, it is better understood as, thoughts relating to an event only seem to be ours, in reality they belong to the event. We look at them and consider them our identities, in much the same way we feel about our appearances.

It may be possible to turn to some aspects of ourselves, and with guidance, root them out. As this is difficult, one can instead, accepting the natural order of reality and evolution, live with the circumstances. The effort is directed at bearing natural suffering and, as it is acting upon the deepest cause linked closely to our identity it hurts us deeply.

There is an intervening will of nature, which tempers harmful actions directed at us. Things hurt sometimes, and at other times just don't. And often, the longer lasting reaction of an ill intentioned act turns out for the good.

One can see nature as totally integrated, and ourselves, carrying as though, imperfections in our identities. We wonder what these could be that bring so much misery in life. After a time we can see how our troubles seem related, all of them adding to make our situation that we wish we could unravel.

Is there an unravelling then in that sequence of bearing injury, not retaliating, and suffering the healing? One accepts this or nothing at all.
Rajiv   
May 31, 2007
Writing Feedback / Eastern thought - an introduction in three parts [24]

As I am asking for your help to make the essays more approachable, I am not sure why they aren't, since the language is intelligible. Yet my distinct sense is that the message in them is not carried through. I really want to know what the reason for this is.

Is it that I have only made the subject appear simple in the way I have expressed it and in fact, a reader is not able to get their arms around it? So the simplicity of the language is really misleading.

Thank you very much for your efforts in trying to answer my questions.
Rajiv   
May 31, 2007
Writing Feedback / Eastern thought - an introduction in three parts [24]

... or in the story I was making above, is this quite acceptable to you -

" Its one thing that the people in the town have this impression about him and perhaps, will not be helpful to him. But its quite another thing to say that his circumstances will be so arranged, that its not because of what the people don't do for him that his life is difficult, but his circumstances themselves, as though showing a mind of their own, wish to taunt him for just the excesses of behavior he showed during his previous years spent there."
Rajiv   
May 30, 2007
Writing Feedback / Eastern thought - an introduction in three parts [24]

Thank you so much Sarah!

My very best wishes to you, and I wish for you to recover soon and completely. I really appreciate your feeling comfortable enough to tell me this. I think you would understand I am more than happy to wait till you are ready with what you want to tell me.

take care!

Rajiv
Rajiv   
May 29, 2007
Writing Feedback / Eastern thought - an introduction in three parts [24]

Dear Sarah,

I truly wish to ask your help in making the essays more approachable - specially the last one above. Please do not hold back from any fear of offending my sensibilities. I would gladly suffer that to make them easier to read and understand. I mean that in total sincerity.

Thank you.

Rajiv
Rajiv   
May 29, 2007
Writing Feedback / Eastern thought - an introduction in three parts [24]

If the second explanation, the one about nature having its own mind, seems only an enchanting story - so would it be, if two men were standing together watching a cannon firing. If one of these men, knew Newton's laws and predicted where the ball would land, would not the other man be equally struck with wonder? Even without bothering to bring up the equations in our mind, or the factors that need be known to arrive at the result, the mass of the ball, the initial velocity.., we have put our faith for explaining all of nature's phenomenon so much in physics, that when we do not have a ready answer we still feel safer believing in physics, than any other way of understanding.
Rajiv   
May 29, 2007
Writing Feedback / Eastern thought - an introduction in three parts [24]

Greetings Sarah!

The point of the story is that, it's the man's intentions which form our picture about him, as they are dilineated in the last paragraph. Its one thing that the people in the town have this impression about him and perhaps, will not be helpful to him. But its quite another thing to say that his circumstances will be so arranged, that its not because of what the people don't do for him that his life is difficult, but his circumstances themselves, as though showing a mind of their own, wish to taunt him for just the excesses of behavior he showed during his previous years spent there.

Thanks
Rajiv   
May 28, 2007
Writing Feedback / Eastern thought - an introduction in three parts [24]

As I see it, there are two non-conventional aspects to the normal understanding people have of karma. The first, as you too indicate is its connection with the re-incarnation idea. But, really more significant is its connection to this other idea - that reactions of things we have done, and we talk only of those in our present life-times, naturally follow from our actions which preceded them. As an example, during his younger years that a man lived in some neighborhood he spent much time on building a farm, which he had to leave without finishing, as he was forced to leave town to take up something elsewhere, and made sense to do so at that time.

So on his return to the old town after many years, he can start work on his farm again, almost as he left it. The people he bought supplies from, though different now, have no problems working again with him; the produce of his farm too, he sees he can find buyers for, pretty much amongst the same group that earlier would have bought from him... so all in all, everything takes on, from where he left it.

But, now, in a manner of speaking, we move closer to what he did during his earlier days, that is, with every project, constructing a fence, or clearing the land to build a barn upon; when he negotiated with the supplier of his material, did he look for ways to take more than store-keeper would have given him happily. Did he perhaps wait for the time when he knew the store-keeper would be away from his shop, and he would be able to take advantage of the wife, or his son who were not so business savvy. Or, for clearing the land for his barn, did he perhaps not care, that what he threw away was messing up a stream flowing by his land.

If no one is the wiser about his actions, we may remark, simply, he's earned bad karma. But then, what is the implication of this remark!

Thanks

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