Bad Karma

Karma works on many levels we could say, it has both subtle and grosser qualities taking effect in an infinite number of ways, yet all results stem from a cause, and all actions belong to the doer of the actions. We each become subject to the results of our own doings, but not necessarily straight away, and not necessarily will we recognize the effects of our actions as being likened to the cause, yet we can know by our own experiences that where we apply ourselves with good intentions we are likely to get good results, and where we apply ourselves with intentions which are motivated by ill-will, greed, selfishness, or hatred, then we will likely get results which we consider to be negative results, leading to further dissatisfaction and suffering. This is because karma is interactive throughout all things at all times and so the effects of our actions will also be influenced and balanced with an uncountable number of other inter-woven causes and effects. But time has proven to us through demonstration that on a larger scale we ourselves are the benefactors of our karma, we can expect to benefit if we act accordingly to the way, which is right, and we can expect to experience suffering if we choose to act in ways, which are conducive to harm. Over an inconceivable amount of time we believe we have taken re-birth once again in the human realm where we can develop and cultivate our higher wisdom and reap the benefits of doing so, with good results we then should dedicate the merits created by our good deeds to all beings without exception, there is greater merit in doing good deeds for others and cultivating good qualities with good will towards others, than there is doing good things for oneself and close associations alone. The Buddha teaches that we should express ourselves in ways, which are wise, and incorporate compassion and kindness towards others; this is also being a cause for merits in the world and all beings up to and including the Buddha’s. We should rejoice at the well being of others, and try to maintain our practice with the effect that we cause some goodness in the world. It could be noted that there is no good karma or bad karma as such, karma is simply the working law of cause and effect, so whatever karma takes a result it is simply a result, whether that is good or bad is distinguished by our personal preferences and opinions at the time, as such we give it a category in either ‘good’ or ‘bad’, but in reality karma is neither good or bad, it is just the way things turn out according to the deeds we do, so we should take some care in choosing how we act in this life, without due care we are likely to revolve in the cyclic existence of Samsara getting lost again and again, inhabiting the realms of others where suffering takes on a new meaning, and all because we lived in ignorance. By choosing to develop mindfulness in our ways we can create better circumstances both for ourselves and in turn for all others also, but all this should be done while developing a selfless attitude in life with intentions which are good. Because karma is a complex system of dynamically inter-related actions and their effects it is impossible to predetermine how the results of our deeds will take effect, for this reason it is considered to be an ‘unconjecturable’, if one were to attempt to know all the results and causes of their experiences they would still never know even after an inconceivable amount of time it would be like attempting to know the square sum of infinity. It is much better for one to pay attention and be heedful of their thoughts, speech, and actions in order to create causes for positive change, one should know how karma works to some extent, such knowledge is beneficial at times, but it is much more important to be aware of what is going on in the here and now. It is important to know that our karma is not fixed or definite, and so if we have created circumstances, which are harmful or cause us, suffering then we can still put the teachings of the eightfold path to practice and begin to change things for the better in the longer term. Likewise one should be careful not to undo any good results by being careless in their ways any further than one already has been in the past. Kamma is simply action. Within animate organisms there is a power or force, which different names such as instinctive tendencies, consciousness, etc. This innate propensity forces every conscious being to move. He moves mentally or physically. His motion is action. The repetition of actions is habit and habit becomes his character. In Buddhism, this process is called Kamma. ‘Kamma is volition,’ says the Buddha. In its ultimate sense, Kamma means both good and bad, mental action or volition... Since there are no hidden agent directing or administering rewards and punishments, Buddhist does not rely on prayer to supernatural forces to influence karmic results. According to the Buddha, Kamma is not not not not nether predestination nor some sort of determinism imposed on us by some mysterious, unknown powers or forces to which we must helplessly submit ourselves. Buddhists believe that man will reap what he has sown; we are the result of what we were, and we will be the result of what we are. In other words, man is not one who will absolutely remain what he was, and he will not continue to remain as what he is. This simply means that Kamma is not complete determinism. The Buddha pointed out that if everything were determined, and then there would be no free will and no moral or spiritual life. We would merely be the slaves of our past. There would be no cultivation of moral and spiritual growth. Therefore, the Buddha accepted neither strict determinism nor strict indeterminism.

Judicial Commission

The Judicial Commission of New South Wales is a statutory corporation that provides continuing education to and examines complaints made against judicial officers in New South Wales, a State of Australia. The commission is headed by the Chief Justice of New South Wales and consists of the heads of each of the major courts in New South Wales plus community representatives. The commission is the only body of its type in Australia. Similar bodies are in existence in Canada, India and the United States. The work of the commission is split into two distinct areas. The first is a conduct division which deals with complaints about judicial officers. The other area is the educative function, which provides information on sentencing information, legal development and ongoing training for judicial officers. The commission marked a significant change in the legal system in New South Wales. It restored public confidence in the judicial system which had been rocked by a serious of scandals and allegations of misconduct in the early 1980s. The commission eliminated the political process from the removal of a judge from public office. Judges were no longer subject to the whim of the government of the day in whether they could be removed from office. Instead, the commission now provides a means outside of politics for the dispassionate consideration of misconduct by judicial officers. As one present judge has suggested, the commission has actually improved and safe-guarded independence of the courts. The model for a judicial commission has received support for introduction elsewhere in Australia.

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