Is karma a Infinite loop

The expectations of rewards attached to good deeds are like a trap connecting one
to people, places, and events. These expectations, whether fulfilled or not, in turn,
generates more karma. Thus, this goes into an endless loop.
An infinite loop (sometimes called an endless loop ) is a piece of coding that lacks a
functional exit so that it repeats indefinitely. In computer programming, a loop is a
sequence of instruction s that is continually repeated until a certain condition is reached.

An infinite loop is not a loop that can go on forever. It's a loop that does go on forever, and
these are always bad. These kinds of loops are the result of a logic error. Loops such as
while(true) are only an infinite loop if there is no way out of the loop

Like all loops, infinite loops can be exited prematurely using the break and exit statements,
and a single loop iteration can be cut short by using the continue statement, which jumps
to the next loop iteration.

An infinite loop is a loop that runs indefinitely and it only stops with external intervention
or when a break statement is found. You can stop an infinite loop . You can generate an
infinite loop intentionally . The break statement can be used to stop a while loop
immediately.

What are infinite loops? An infinite loop is a piece of code that keeps running forever as the
terminating condition is never reached. An infinite loop can crash your program or browser
and freeze your computer. To avoid such incidents it is important to be aware of infinite
loops so that we can avoid them.

What is karma?
‘Karma’ means action, to do something. Here, action refers to not only
physical activity but also includes any mental actions. We can say that
Karma happens through actions, words, and even thoughts.

Considering the principle of cause and effect, any action performed

through whichever means will have an impact. It is justified that good
deeds must yield good results and evil deeds yield wrong results, and
Karma theory follows the same.
Now, how do we classify any action as good or bad? This topic is again
very relative. Everyone has a different view of good and bad deeds.
Broadly we can say good karma brings around positive impact and bad
karma bring around negative implications.

Be it good or bad karma; the karma cycle is responsible for placing a soul
into endless loops of birth and death. The expectations of rewards
attached to good deeds are like a trap connecting one to people, places,
and events. These expectations, whether fulfilled or not, in
turn, generates more karma.

Thus, this goes into an endless loop.

Death is like dropping the physical sheath, which remains attached to the
soul in the physical plane.

However, the mental, astral, and causal bodies continue to exist along
with lifetimes' impressions, feelings, and memories. (to be continued...)

Karma: A matter of faith

No divine will or external agent intervenes in the relationship of the moral act to its
inevitable result. The law of karma thus represents a markedly nontheistic theodicy,
or explanation of why there is evil in the world.

Karma is a belief that comes from Hinduism and Buddhism. It teaches that
eventually you get what you give, good or bad. It's a reasonable idea.
Fate is that one cannot change. On the other hand, Karma is the result of your
actions. If you do something good, you will get good tings in return and if you do
bad things, you will only encounter bad things. Fate means that there are no
choices in life; it is predetermined.

In religions such as Hinduism and Buddhism, karma is the belief that your actions
in this life affect all your future lives.
Karma. Karma is found within many forms of Indian religion including Buddhism,
Hinduism and Jainism. In Sanskrit karma (Pali: kamma) means 'action'. It is linked to
systems of cause and effect, as well as being a key factor in rebirth
Doctrine of karma
The doctrine of karma implies that one person’s karma cannot have an effect
on another person’s future. Yet, while karma is in theory specific to each
individual, many aspects of Indian religions reflect the widely held belief that
karma may be shared. For example, the doctrine of the transfer of merit,
whereby one person can transfer his good karma to another, is found in both
Buddhism and Hinduism. Ancestral offerings and other rituals for the
departed show that acts done by the living are believed to influence the well-
being of the dead. Finally, pious activities, including pilgrimages, are often
performed for the benefit of living or deceased relatives.
Karma is not a doctrine of distress but a harbinger of hope. Though born with a certain karma
which determines one’s ancestory, heredity and circumstances ; one has the freedom to
liberate himself from the past karma by performing righteous action in the right spirit. Today’s
action is tomorrow’s karma. When one gives up his wicked ways and firmly resolves to
abandon evil in future, soon he overcomes grief.

Law of causation action and reaction

This law of cause and effect can be said to be a spiritual equivalent of the Newton’s law of
motion which states that for every action, there is an equal and opposite reaction. Being
universal in nature, the doctrine of karma is impartial. It is not biased in favour of or against
anyone.

Not only the outward life, the law of karma applies to the inner being also. Apart from the
worldly rewards and punishments, any noble or evil deed produces corresponding pleasant or
unpleasant vibrations inside which cause a sense of satisfaction or guilt in the mind. That is
why it is said that one is not only punished for his evil deeds but also by his evil deeds.

Every moment of life, one is doing something or the other. Corresponding good or bad results
are, thus, continuously being created. These fruits accrue to the individual who is performing
the actions. Some of these results are expended in this very life ; and others remain pending.
Since the unconsumed fruits of actions must eventually be consumed, the impressions of such
pending results are carried along by the soul as it passes from one life to another. The pending
results, thus, become the basis on which the quality of one’s next life is determined. In that life
again, actions produce results and cause yet another birth. Impelled by the chain of some non-
fructified actions and unconsumed fruits of some other actions, one keeps on moving from
birth to birth. The load of one’s karma is carried by the soul from life to life. In other words,
man evolves in accordance with his actions ; and the cycle of cause and effect does not break
even at death.

No one can avoid, evade or cheat on karma. Every deed has to bear its favourable or
unfavourable fruits. One has to face the consequences of his deeds, either in this life or in the
future lives. But it does not imply that doctrine of karma is the same thing as fatalism. The
doctrine of karma does not subscribe to the view that all events are decided in advance by a
supernatural power ; and human beings have no control over them. This doctrine does not
negate the role of personal efforts in one’s evolution. On the contrary it assures that one’s
materialistic growth and spiritual attainment is in his own hands.

From the viewpoint of the self, karma is neither good nor bad. Every karma binds the soul to
the wheel of birth and death. Chains of gold bind as firmly as the chains of iron. The aim of any
spiritual practice is to free oneself from the bondage of works.

To conclude, the law of cause and effect is impeccable, universal and totally unbiased. Yet, it
can be transcended by gaining knowledge of one’s true nature. When one realises himself to
be the imperishable soul, he attains that realm of reality which is beyond the burden of karma.
He then reaches that state of being which is beyond any sorrow.

Philosophy of karma
karma, Sanskrit karman (“act”), Pali kamma, in Indian religion and philosophy,
the universal causal law by which good or bad actions determine the future modes of an
individual’s existence. Karma represents the ethical dimension of the process of rebirth
(samsara), belief in which is generally shared among the religious traditions of India.
Indian soteriologies (theories of salvation) posit that future births and life situations will
be conditioned by actions performed during one’s present life—which itself has been
conditioned by the accumulated effects of actions performed in previous lives.
The doctrine of karma thus directs adherents of Indian religions toward their common
goal: release (moksha) from the cycle of birth and death. Karma thus serves two main
functions within Indian moral philosophy: it provides the major motivation to live
a moral life, and it serves as the primary explanation of the existence of evil.
Derived from the Sanskrit word karman, meaning “act,” the term karma carried no
ethical significance in its earliest specialized usage. In ancient texts (1000–700 BCE) of
the Vedic religion, karma referred simply to ritual and sacrificial action. As the
priestly theology of sacrifice was articulated by Brahman priests over the following
centuries, however, ritual action came to be regarded as effective by itself, independent
of the gods. Karma as ritual functioned autonomously and according to a cosmic ritual
law

karma
The theory of karma as causation holds that: (1) executed actions of an individual affects the
individual and the life he or she lives, and (2) the intentions of an individual affects the individual and
the life he or she lives. Disinterested actions, or unintentional actions do not have the same positive
or negative karmic effect, as interested and intentional actions. In Buddhism, for example, actions
that are performed, or arise, or originate without any bad intent, such as covetousness, are
considered non-existent in karmic impact or neutral in influence to the individual.[20]
Another causality characteristic, shared by karmic theories, is that like deeds lead to like effects.
Thus, good karma produces good effect on the actor, while bad karma produces bad effect. This
effect may be material, moral, or emotional – that is, one's karma affects both one's happiness and
unhappiness.[17] The effect of karma need not be immediate; the effect of karma can be later in one's
current life, and in some schools it extends to future lives.[21]
The consequence or effects of one's karma can be described in two forms: phala and samskara.
A phala (lit. 'fruit' or 'result') is the visible or invisible effect that is typically immediate or within the
current life. In contrast, a samskara (Sanskrit: संस्कार) is an invisible effect, produced inside the actor
because of the karma, transforming the agent and affecting his or her ability to be happy or unhappy
in their current and future lives. The theory of karma is often presented in the context
of samskaras.[17][22]

Subtle cause and effect of karma

The connection between the ritual and moral dimensions of karma is especially evident
in the notion of karma as a causal law, popularly known as the “law of karma.” Many
religious traditions —notably the Abrahamic religions that emerged in the Middle
East (Judaism, Christianity, and Islam)—place reward and punishment for human
actions in the hands of a divine lawgiver. In contrast, the classical traditions of India—
Hinduism, Buddhism, and Jainism, much like the Vedic sacrificial theology that
preceded them—view karma as operating according to an autonomous causal law. No
divine will or external agent intervenes in the relationship of the moral act to its
inevitable result. The law of karma thus represents a markedly nontheistic theodicy, or
explanation of why there is evil in the world.

Once a divine judge is taken out of the equation, a new question arises: within a causal
sequence, how can an act produce an effect at a future time far removed from the act’s
performance? Different Indian moral philosophies provide different answers, but all
acknowledge some kind of karmic residue resulting from the initial act. Jainism, for
example, regards karma as a fine particulate substance that settles on the soul (jiva) of
one who commits immoral actions or has immoral thoughts, making it impure and
heavy and miring it in the material world of rebirth. The Vedic ritualistic tradition that
preceded Hinduism contributed the concept of the apurva, the latent potency created
within the soul by ritual and moral actions. Much like a seed, an apurva sprouts into
new realities in the distant future. Other traditions—e.g., Yoga and Buddhism—provide
psychological explanations in which karmic residue produces dispositional tendencies
(samskaras) and psychological traces (vasanas) that determine the future births and
personality traits of an individual. Each of these examples demonstrates how the
concept of karma provided a bridge between cause and effect separated by time.

Re-incarnation
Life does not end at the death of the physical body. The body dies but the
soul does not. It lives on in a counterpart of the physical body which is
called the astral body. The astral body is made of astral matter and resides
in a world not unlike this one, called the Devaloka or Second world. In
other words, in order to perfect itself, to spiritually unfold and evolve, the
soul lives on in another body after death, the astral body. At the right time,
according to its karma, it is reborn into a flesh body. Thus the astral body,
with the soul within it, enters a new physical body. This same cycle is
repeated many times until the soul spiritually unfolds and reaches a
certain state of perfection or mature evolution. These repeated cycles of
births and deaths are known as samsara. The soul passes from one
physical body to another. Each time it does so, the Hindu says, the soul
has reincarnated. This is the process to which the name “reincarnation” is
given.

Therefore, the Hindu does not believe in a single life on earth, followed by
eternal joy or pain. Hindus know that all souls reincarnate, take one body
and then another, evolving through experience over long periods of time.
To a Hindu death is not fearsome. Like the caterpillar’s metamorphosis
into the delicate butterfly, death does not end our existence but frees us
to pursue an even greater development. The soul never dies. It is
immortal. Physical death is a most natural transition for the soul, which
survives and, guided by karma, continues its long pilgrimage until it is one
with its creator, God. Reincarnation is the natural cycle of birth, death &
rebirth, called samsara. When we die, the soul leaves the first world
physical body, it lives for a while in the Devaloka, the Second World,
before returning again to earth, the Bhuloka or First World.

Delusion
Sastras teach that by practising good deeds it is possible to lessen the sinful
effects of bad karma. Sin accrues easily in our lives, knowingly and
unknowingly, even as dust accumulates despite constant cleaning. It does not
require any conscious effort for dust to settle down on cleaned surfaces. So
practice of punya karma is advised as a step in cleaning or ridding us of the
sinful effects of our bad karma, pointed out Sri Kesava Dikshitar in a discourse.

In the Gita, it is clearly shown that all beings are subject to the subtle
impressions or vasanas of previous experiences in past lives. These become
manifest as distinctive likes and dislikes in their successive births. People tend
to think that whatever causes the experience of joy is good and is to be desired
and that whatever causes sorrow is bad and has to be avoided. For instance, the
vasana for tasting a particular dish or drink drives one to satisfy this desire and
this becomes a habit which is difficult to break. The vasana is strong in the
mind of the person. If properly analysed, there is no joy or merit in that dish, or
for that matter any object in the world however attractive it may appear to us.
But owing to the vasanas that are strong and can easily sway the mind, people
are instigated to go after these worldly attractions. This leaning to the objects of
the world is present right from birth and is the cause of delusion.

Power of karma in relation to destiny

Karma simply means to perform actions, but it is the motive or intent of the actions
that determines one’s destiny. Therefore, each human being, and not the Almighty
is the architect of his or her own future. Destiny functions on the spiritual law of
action that is subtle and cannot be influenced or manipulated by humankind. A
majority of humanity believes in this spiritual law in one form or other, irrespective
of religious following or inclination. Many of us have been taught that when we
make mistakes by performing actions outside the moral code of ethics, we can
simply ask forgiveness from God, which would surely be granted. Therefore, we
continue committing same mistakes again and again, which has brought us into a
helpless stage as we knowingly commit immoral actions, fully cognisant of the
consequences. In spite of knowing the fact that the actions we are committing are
grossly immoral, we don’t have the moral strength to stop these. This is because
our intellects have become amoral; our power to reason has got exhausted and our
conscience has gone into hibernation. We live in the hope that either the Almighty
is not looking at us or that we will be granted forgiveness for all our sins. However,
this is not how the eternal spiritual laws operate, because the universal law of
Karma is the arm of the spiritual judiciary that dispenses divine justice. Hence,
under spiritual law, “justice is never denied or delayed.” So, one must always
remember that, past is history, future is a mystery; But, the present is an enormous
legacy and a rewarding gift for us to reshape our destiny

Rational of spiritual healing

Healing automatically occurs when all NEGATIVE energy is REMOVED
from a patient. It never occurs by sending positive energy only - because
we all are permanently surrounded and immersed in an OCEAN of divine
love on this planet. If we are in an unhealthy or destructive environment -
then we have to learn to change that self chosen environment by changing
or making decisions and thus moving into other environment.
For example:
Pain of any kind ALWAYS is the result of a most severe warning as a
manifestation of TOO MUCH karma being built up and accumulated by
ego - by TOO MUCH pain being caused TO OTHERS and accident or
severe illness being just about to happen. Pain TO others can be caused
in many ways, mental, emotional, spiritual or physical. By active action OR
by mere passivity - inaction - of a person ! Wrong action need as much to
be stopped as inaction Both can be detrimental to all creation hence both
may need correction for all creation to succeed and re-unify one day.
When anyone - for example YOU - really wants to heal, then you have to
be ready to FULLY accept AND ABSORB all NEGATIVE energy - ALL
karma - from the person you want to heal. You should also consider that
what may have "crushed" that person or caused cancer or severe body
damage of any kind by any means to that person you want to heal - such
energy may as well do same or similar damage to YOU, the healer - unless
you have truly developed divine Love to a degree of true and absolute
perfection and can pay in full ALL karmic "bills" for that person AND teach
that person in a spiritual, loving and spiritually correct way how to prevent
creation of NEW karma after healing.
Absorbing karma - even full karma created by others is done at the right
time - as an act of divine grace and mercy - USUALLY AFTER that person
has proven to be willing to LEARN to love and to LEARN to prevent pain
to OTHERS - as the pain anyone ever feels merely is a reflection of a part
of the pain caused TO others by the suffering one.
True lasting holistic healing is achieved by FIRST preventing the
possibility of creating new damage to any one and then by fully absorbing
and repairing all damage that has been done already. Sometimes it is
helpful to have the creator of karma clean up at least part of HIS mess - it
makes him aware of how much work it may be to heal damage done to
others and may help him to be MORE aware of all possible actions
BEFORE he is planning or doing such actions again. It may make him
more humble and more cautious for the remainder of eternity.
Reference from holy books
Bhagavad Gita has provided mankind with the science of spirituality and a way of life by which the
doctrine of karma, the natural order of cause and effect, can be transcended. The state of
transcendence can be achieved not by any arbitrary interference with the laws of nature but by
breaking the chains of karma through cultivation of an attitude of detachment and an unshakable faith
in the Divine. Through such devotion, one discovers himself to be the unchanging self which is beyond
the bondage of works

In Surah Al Mulk, Aayat 67:2

“[He] who created death and life to test you [as to] which of you is best in
deed- and He is the Exalted in Might- the Forgiving”

Allah / God created life as well as death to know who amongst the people are
pious souls, who do good deeds. In this very line, it is made clear that the
theory of karma does prevail, because of which some people are rich while
others are poor, some are healthy while others aren’t and so on.

Motive of karma
Be concerned about the action and not about the fruits of the action.
Lord Krishna.

What you receive as a reward for your good actions depend upon the motive
behind those actions. For example, you built a charitable hospital but the
motive was to get a name for yourself more than the alleviation of miseries.

While the law will naturally reward you for your good karma, yet, the mixed
motive will limit the benefit or joy you derive from that reward.

This is apparent in the lives of many successful people and even some
celebrities, where you find they have little joy of living despite having
everything in life.