From: tantric-gems-subscribe@yahoogroups.com   
      
   Tantric Gems - 001   
      
      
   Welcome to a new series of discourses on tantra.   
      
   This is a free service and you may receive a copy of a unique article on   
   tantra about once every two weeks.  These articles are not generally available   
   anywhere on the internet.  They are informative, enlightening and   
   consciousness raising.  Much    
   knowledge can be gained from their reading.   
      
   Given by a contemporary tantric master in the true spirit of yoga for   
   Liberation of Self and Service to Humanity, these articles are a must for your   
   collection and research in this valuable subject area.   
      
   Please feel free to accept if you choose to.   
      
   Thank you.   
      
   ------   
      
   The key themes of the discourse 'The Science of Action' are:   
      
   direct and indirect will   
   desire (vasana)   
   action and reaction   
   karma and karma'shaya   
   reactive momenta (samskaras)   
   pleasure and pain   
   motor and sensory organs   
   vital energy   
   perception   
      
   -----   
      
   The Science of Action   
      
   What is action? The relative change of position or place of an object is what   
   is called action. When an object is transferred from one place to another or   
   when an object acquires a new position temporarily disregarding its former   
   position, we call it an    
   action. When an overweight man by dint of some physical exercise becomes   
   reduced in both size and weight, we call that also an action because now in   
   his reduced state he cannot occupy the same space as he did in his previous   
   form.   
      
   The original form or primary stage of an action is will. This is the reason   
   why will is called the primary action. All other actions are dependent on this   
   primary action or will.   
      
   Apparently one may think that the beating of the heart, a sound sleep, etc do   
   not depend upon the will, but this sort of thinking is not supported by   
   reason, that is, even in these actions will plays a dominant role. The process   
   of respiration, sleep,    
   waking up, etc, depends completely on will-power. In the mundane sphere there   
   are also some actions which are dependent on the will-power of individuals and   
   again there are some other actions which depend on the Cosmic Will. For   
   instance, humans move    
   according to their individual will but the wind blows according to the Cosmic   
   Will. A major portion of the activities which humans perform supposedly by   
   their own will are actually performed by the direct will force of the Cosmic   
   Will.   
      
   Conversely, some actions are performed by indirect will, such as the beating   
   of the heart, in which the direct will of the human being may not be active   
   but indirect will is certainly active. When the indirect will does not   
   function, it should be    
   understood that the individual Sam'ska'ras (reactions in potentiality) of that   
   person are fully exhausted. In that condition, the person concerned will die   
   and that death will be termed "Maha'mrtyu" or "final glorious death." When a   
   person dies by    
   suicide, he or she may not have a direct will to survive, but their indirect   
   will remans partially active, sustained by the desire to be free of the untold   
   sorrows, miseries and humiliations of this life. Within, he or she cherishes   
   all indirect desires    
   to acquire a new, dignified life in another world after death.   
      
   What is this will to survive besides being an indirect will? When a person   
   feels insulted due to some reason, their will works indirectly behind this   
   feeling of humiliation. Their will force did something in the past as a result   
   of which they must    
   undergo the present humiliation.   
      
   Behind the creation of this universe, the Macrocosmic Will is ever active.   
   This Supreme Will of the Cosmic Consciousness (Parama Purus'a in Sanskrit) is   
   termed Shambhuliunga in the language of philosophy.   
      
   When a person does some action independently, that is called "Pratyayamu'laka   
   Karma" (action born of independent will). Suppose you desired to go to   
   Calcutta and then you went to Calcutta - this is "Pratyayamu'laka Karma"   
   because to go or not to go to    
   Calcutta depended entirely on your will. But in an action where you have no   
   freedom, when you are under the pressure of circumstances so that you have to   
   work mechanically, that type of action is called "Sam'ska'ramu'laka Karma." In   
   the case of Sam'ska'   
   ramu'laka Karma, although one's direct will does not work, one's indirect will   
   force is subtly active.   
      
   The consequence or the reaction of what the person did according to one's   
   expressed direct will is converted into their indirect will today and for the   
   experience of reaction, one's indirect will forces a person to do the work   
   mechanically. That is, your    
   previous action created a particular situation in the universe and now in   
   order to restore normalcy you are compelled to act. In an action of this   
   nature, individuals have no free will. You are then only a slave to the   
   dictates of your indirect will.   
      
   Suppose a person committed a theft. While stealing, the independent will of   
   that person worked and now that will ultimately results in actual theft. As   
   long as the reaction is not expressed, their independent will which was   
   responsible for the original    
   action gives rise to a remains in seed form, converted into reactive momenta.   
   The moment the indirect will gets a congenial environment, the person will   
   either be arrested by the police or they will undergo some punishment or   
   humiliation and thus they    
   will have to reap the consequences of their actions.   
      
   In the same way, good reactions of good actions are also, experienced by   
   individuals. Until one's Sam'ska'ras (reactive momenta or potential reactions   
   due to past actions) are totally exhausted, one will either have a blessed   
   life due to one's virtuous    
   deeds or one will be called a sinner due to one's wicked deeds. Once all the   
   good and bad reactions are undergone, they are beyond the bondage of vice and   
   virtue.   
      
   All actions, whether crude, physical, extroversial or subtle are sure to   
   remain with the individual in the potential form of seeds of reaction. These   
   potential reactions, with the help of indirect will, get expressed in the   
   external world. Suppose you do    
   harm to a person, then the reaction of your action will lie in potential form.   
   At a proper time and environment, you will have to experience the reaction.   
   And again, even if you actually do not harm anyone but you mentally think of   
   doing harm,    
   accordingly the corresponding Sam'ska'ras (reactive momenta) will remain with   
   you. Whatever may be your feelings towards a person, whether good or bad,   
   there is sure to be reaction and that reaction remains in potential form in   
   your subtle mental sphere.   
      
   This is the reason why intelligent people look upon this universe with an   
   attitude of equanimity and pray for the welfare of all. "Sarves'am' maungalam'   
   ka'unks'e."  Otherwise they consider people will have to suffer endlessly for   
   their mean-mindedness.   
      
      
   [continued in next message]   
      
   --- SoupGate-Win32 v1.05   
    * Origin: you cannot sedate... all the things you hate (1:229/2)