KARMA IV
The law of cause and effect (karma) exists only because words and concepts exist. Words and concepts give phenomena (dharmas) names, and only then do they exist and continue and become comprehensible, recognizable, and concrete. “In the beginning was the Word…” (Bible). One should understand—and never lose sight of—the interplay between phenomenon and name, because without it, one cannot truly comprehend the phenomenon of karma.
Example: The Atom
Here is just one of infinitely many examples: The discovery of the atom, with all its explosive aspects. Researchers kept looking for the smallest thing within the smallest, and in doing so—through increasingly refined research methods, tools, and conclusions—discovered the atom. One could even say they created it themselves by searching. Had they searched for nothing, they would have found nothing. Had they searched for emptiness they even might have realized emptiness. The process seems to be similar whenever a new approach gets started: you discover something so far unknown and you find an name for it. And any tiniest detail connected gets a further name so that all parts can be distinguished clearly. Or you give an idea a name and put it into a formula or form. In classical Buddhism, this is called “mind-form” (namo-rupa)—the linking of name and form. Nturally matter makes a big part of form, but there is many more form than matter. Then something else is discovered, and it receives another, different name. After a while, researchers forget that they themselves invented the names to begin with, and from then on an atom truly exists for them—an atom, which is basically just a word, has become something concrete – a fact – not merely a label for a pattern or a specific measurement and certain conclusions.
By the time the first atom bomb exploded in the Nevada desert, the atom had become an undeniable reality, existing beyond all doubt, along with nucleus, neutrons, and fields of tension. For scientists, it seems to be extremely satisfying to give new names to new measurement devices, results, and to delve deeper into for example what they once called atom. They were generously funded by governments worldwide to create chains of meaningful conclusions and to play around with them. It was an exciting journey of discovery.
Shifting Perspectives: Science and Doubt
Two generations later, the existence of the atom was so massively confirmed that a new generation of scientists and especially philosophers of science could afford to raise doubts and point out “irregularities” in the state of research—blind spots? For example, light doesn’t always follow the physical rules if you look “closely” or “blurrily”? Previously, if a scientist noted inexplicable irregularities, the answer would be: “Clean your lenses better, insulate your cables, darken your chambers more neatly!” But after two generations, a certain coolness sets in, and it becomes possible to fund studies on apparent irregularities, even at the risk that they might not exist and wouldn’t be worth the effort. (Just as, after two generations of hashish integrating into society, legalization can now be discussed. Getting used to something always takes some time.)
Quanta and Emptiness
This is how we got to the discovery of the quantum—quickly, a new name was found: „quanta.“ Now new universes open up in quantum physics, and again anything that doesn’t fit current theories is set aside again: “First check your instruments, conclusions, and logic!” In eighty years, there will again be space to explore irregularities in quantum physics and to open up to even more sofar completely unknown universes that might even intersect, accepting new surprises. Unfortunately, science strongly – and willing to pay any price – seeks to stabilize any kind of openness as quickly as possible: quickly give names and define forms (namo-rupa). Stabilize. Comprehend. Pin down. This is the secret power of fear. Fear of open infinity and incomprehensibility; well here and then it might also just be greed. It is not easy to embrace the incomprehensible. You got to become really relaxed, let go of striving for results or success, let go of all ambition and simply open up further and further instead. That seems to be very difficult, and it usually takes much practice, contemplation, and meditation—no matter how crazy and contradictory that may sound, because that again means to dance with emotions.
Understanding Phenomena and Names
You should really understand this game this interplay of phenomenon (dharmas) and name. The example with atoms, quanta, and science is only one of infinitely many possible examples. If you internalize just one such example in meditation, everything around you quickly becomes empty and vast. These are the first steps toward understanding emptiness (shunyata)—which is crucial not only in Buddhism but also in Hinduism (see Patanjali for example).
At its core, this Karma IV text is actually supposed to be about emptiness (shunyata).
Incidentally, there is a problem with the term “dharmas”—Sanskrit for phenomena. In plural, “dharmas” refers to all phenomena: everything that has a name is a phenomenon and counts as a dharma—sun, chair, blue, love, beauty, vanity, razor, breasts, meditation, pretty, toenail, hate, catchy song, quantum, getting dressed, etc. But in singular: “dharma,” the word means “The teaching of liberation”—the teachings of the Buddha or of philosophy in general. Amusingly, that which binds or at least confines us, called “dharmas,” in singular “dharma” is what could free us from that bondage. On the other hand, even the path to liberation is only a concept with a name. So, watch out: dharmas and dharma—plural or singular make quite a difference here.
Buddha’s Insight and Karma
Remarkably, 2,600 years ago, the Buddha responded to this realization by sorting the dharmas very calmly and cool! „We can only understand and master the game if we closely examine, get to know, and internalize each chess piece and its possible moves.“ Importantly, Buddha never sought causes in matter—unlike modern scientists and people on the street who tend to believe all thoughts, feelings, and consciousness are just chemical processes in the brain. Buddha based his considerations on consciousness, on cause and effect. That which we are not conscious of need not necessarily exist? Just as, in dreams, we are often aware of many circumstances and forms simply through consciousness alone, isn´t it?
So we return to karma, the law of cause and effect, because Buddha also classified phenomena as “wholesome,” “unwholesome,” and “neutral.” And a further category of meditative states. Thus, one distinguishes “what causes wholesome karma and what causes unwholesome karma, what is karmically neutral, and the role of meditation.” These are probably the connections in which the word karma keeps coming up; nowadays when TV detectives occasionally say: “That must be my bad karma,” etc.
The journey of exploring karma goes much further, in particular when it gets multi dimensional, but the interplay of phenomenon and name is the most important building block for understanding it.
Yours,
Winfried the Quijote
