By George A. Boyd © 2020
Q: How is it that those who say they are spiritual do evil and hurtful acts? How do they justify this?
A: We can characterize seven major types of spiritual groups:
- Practices of the Lower Astral Plane that Wiccans and Occult Initiates utilize
- Practices of the First Cosmic and Supracosmic Paths that teach Occult practices to gain powers
- Practices of groups that identify with a nucleus of identity, keep attention fixed on it, and transform it
- Groups that advocate practicing love and holy virtues
- Groups that teach discernment and wisdom
- Groups that identify with the spirit and use it to unfold a Transcendental ensouling entity
- Groups that coordinate unfoldment between spirit and ensouling entity at the cutting edge of spirituality
When we examine the karmic patterns that emanate from these traditions, we observe that:
- Types one and two generate primarily negative karma.
- Type three yields mixed positive and negative karma.
- Types four through six give rise to primarily positive karma.
- Type seven is mixed: this is dependent upon the karma that arises from the matrix of destiny karma and whether someone is concurrently operating from any of these other platforms.
Q: How can someone recognize he or she is involved with one of these negative karma producing groups?
A: There are several warning signs. Look for:
- Thelema – This is the admonition to do whatever you want, regardless of how it might impact others.
- Evasion of karmic responsibility – This shows up as entertaining ideas that your actions have no karmic repercussions if a certain altered state of consciousness is maintained while doing the action.
- Permission to act on Lower Astral themes – The teaching condones, even encourages use of drugs, libertine and abusive sexuality, criminal acts, misuse of power, and spiritual enslavement of others.
- Grandiose and narcissistic attitude –You come to believe that you are above the Karmic Law and you are superior to others.
- Lack of empathy and compassion – You view only the personal outcome of the behavior for yourself without considering its impact on others.
- Justification of evil deeds – You rationalize the commission of evil deeds as revenge, getting your just dues, or you are entitled to do, be, or have what you want, no matter who is harmed in the process.
- Lack of repentance or remorse –You do not express any regret for engaging in negative actions that harm yourself or others.
The identification that leads to operating from types one and two must be broken.
- You need to make amends to those whom you have harmed.
- You must renounce the beliefs and behavior that lock these karmic impressions into place.
- You must give sincere repentance for each of your evil deeds must be made, together with resolving to never repeat them.
- You must stop any behavior that draws upon the energies of the Lower Astral.
- You must realign with the spiritual core of love and compassion, and release the desire to have power over others.
Continuing in this state of mind will continue to accrue negative karma. At a certain level of accretion of negative karma, this will devolve the ensouling entity at the cutting edge of spirituality.
Moreover, until this karma is resolved, you will be unable to pass into the Light of Liberation. These adharmic actions must be halted. You must remove these impressions from your mind and heart before you can become re-established in the harmony of Dharma.
Those wishing to learn more about the working of karma may enjoy our new eBook, Understanding Karma and Destiny. Those who wish to work on character reformation may enjoy our other new eBook, A Primer on Spiritual Ethics and Character
Is It the Flu or Karma
Is It Just the Flu? Or Is It Your Karma?
By George A. Boyd© 2016
Many aspirants are puzzled why illness and misfortune visit them, and they wonder if this is their karma acting up. One of the key determinations you need to make is whether this is a simple illness—unrelated to any karmic issue you are working through—or whether it does have karmic underpinnings. Here’s how you can tell:
Karma adds additional layers to a physical injury or illness. For example, physical symptoms accompany illnesses. These symptoms can include inflammation, fever, swelling, pain, throbbing, abnormal growth of tissue, formation of scar tissue, nausea, or dizziness—there is something you recognize isn’t right, and you don’t feel well.
Illnesses that are the expression of karma have seven additional layers:
- Etheric blockage – your life energy (chi, prana) doesn’t flow through this area
- Emotional reactions – underlying the symptoms are dysphoric feelings such as emotional pain (suffering), shame, worry, fear, anger, depression, or desperation
- Desire or craving – the symptoms may embody wishes or desires: what you want, but aren’t getting; or what you are experiencing, and you don’t want to deal with anymore
- Imagination – there are the images, dream-like reveries, and animations of the subconscious mind that personify the issue
- Beliefs, memories, and thoughts – this is the cognitive expression of the issue—the beliefs, thoughts, and memories that the issue generates
- Mental impressions – These appear like iron or copper filings that adhere to the causal body. You feel these impressions are imbedded in the helix of the mind. This is the actual substance of karma, which Buddhists call samskaras.
- Seed at the core of the issue – This is the essence upon which all other aspects of karma are anchored. When this seed is burned away through transformation, all of the karmic layers dissolve.
You can do an inquiry through a structured process meditation to determine whether your physical symptoms have a karmic foundation or not.
If the symptoms are localized—for example, you have a throbbing pain in your right elbow—you would ask that part of your body these questions. As you do this process, you are going to put your attention on that part of your body that doesn’t feel right.
If it isn’t localized—for example, you feel achy all over—you would just ask your whole body these questions. Your attention is going to just touch the edge of the symptoms of malaise as you do this inquiry.
Here are the questions and process requests you can make to probe the symptoms of your illness to determine whether they arise from karma:
- What physical symptoms do you cause in me? Your illness might not “tell” you this, but you will simply note what these symptoms are through paying attention to what your body is experiencing in the present time and labeling them: congestion in the nose… aching in the cheeks…
- Show me the blockage that you represent. If your condition is karmic, you will feel a blockage or obstruction somewhere in your body that feels directly connected to the symptoms you are experiencing. If you wish to explore this more deeply, you may wish to trace with your attention where this blockage begins and ends.
- What emotional reactions do you embody? Note if any feelings come up, and what those feelings are. If memories of specific incidents arise as you do this, notice what those incidents are.
- What do you desire or want? [You can also ask, what are you rejecting or avoiding?] You will note what it is you want at a deep level that you are not getting. If you don’t get a response to what you desire or want, ask the alternative question, “What are you rejecting or avoiding?”
- What image represents you? You might get a simple image here, or you might get a wild internal drama enacted before your mind’s eye. Simply pay attention to whatever your question evokes from your subconscious mind.
- What beliefs, memories, or thoughts are associated with you? Here you will pay attention to the cognitive layer where these beliefs, memories, and thoughts express, and simply note what arises.
- Show me the impressions that underlie this karmic pattern and the seed at its core. If your subconscious mind has been giving you information as you asked each of these questions, at this stage you will a see a pattern and a black or golden seed at the end of it. If you get this vision, you will have definite confirmation that the symptoms you are experiencing are rooted in karma.
If you don’t get a response to questions two to seven, it is likely that you have an uncomplicated illness, not related to a karmic substrate. But, this could also mean that your subconscious mind is as silent and mysterious as the sphinx, and doesn’t wish to tell you anything!
If you are getting clear answers to questions two to seven, you may have some initial confirmation that the symptoms you are experiencing do have a karmic substrate. You may wish to hold this information you have received with some reservation, however, because some individuals have a truly wild imagination and make up all kinds of crazy things!
You may find this meditation may be helpful in teasing out whether some naughty thing you did in a past life—or earlier in this life—is catching up with you, or whether you have just caught a bug.
