Karma and content

To explain karma and content, one must first understand that content is consciousness.

Content is not merely what is written, spoken, seen, or remembered. Content is the tunnel of awareness that you experience as you—not you as the self, not you as personality, not you as the social construction of identity, but you as chi. You as movement. You as the living current of wisdom passing through form.

Chi is the wisdom of the cosmos itself.

This wisdom is harmony. This wisdom is refinement. It is not a fixed thing. It is not an object placed in the hand. It is not a possession of the intellect. We are forever in the process of the refinement of wisdom, whether we know it or not. Even as the quantum and the quasar hold themselves to a unity, there is a wisdom which does this. There is a principle of coherence that allows the smallest movement and the largest burning star to remain in relation. We try to translate this into other words. We call it math. We call it design. We call it physics. We call it discovery. Yet often, in our arrogance, we forget that what we have discovered was already holding itself together before we found the language for it.

Chi has been likened unto magic, science, ether, spirit, force, and will one day be called something else by something else. But it is chi that holds it all together. It is chi that makes relation possible. It is chi that allows content to surround content, consciousness to move through consciousness, and life to continue in wisdom even when the self misunderstands the process.

The content which surrounds the content—the consciousness, whether yours or the cosmos—cannot be possessed. Neither you nor the universe possesses consciousness as property. You cannot possess consciousness, for to possess it would make it static. It would make it the same. It would make it unmoving. To possess consciousness would mean consciousness is still, and consciousness is not still. It moves, refines, unfolds, returns, dissolves, appears again, and continues.

This is where faith enters.

There comes a matter of faith to let consciousness go. To let it move. To let it restructure. To let it continue forward, or backward, according to a wisdom greater than the immediate fear of the self. The self wants to grip. The self wants to know. The self wants to own the experience and say, This is mine, this is what I am, this is what it means. But consciousness does not obey ownership. It obeys movement. It obeys refinement. It obeys wisdom.

To fool with this understanding too much, to fidget with it, to force it into a shape because one is afraid, only blossoms more fear. Fear begins when the self tries to stop what must move. Fear begins when consciousness is treated as an object. To put yourself in fear is to put yourself back into existence, but now with more contemplation of the confusion. You have not escaped. You have simply returned with a heavier question.

Karma is the flow.

Karma is the relationship between chi and movement, chi and the self. It is not merely punishment. It is not merely reward. It is not a scoreboard held by the heavens. Karma is the quality of motion between your inner nature and the direction of your life. Bad karma is the flow that becomes obscurant, obstinate, and blocked. It is the movement that frustrates wisdom. It is the refusal to continue. It is the knot around the self, sometimes in the hope of something new, sometimes in the desperate return to what is old.

Good karma is that which supports the flow to continue forward. It does not always feel pleasant. It does not always arrive as happiness. Good karma is not comfort; it is alignment. It is the condition in which wisdom can keep refining itself through you without becoming trapped in fear, obsession, or false possession.

Yes, HE is right: God/Goddess on one hand, Buddha on the other, to stop karma. But once again, to free yourself from experience, from the God, you must bring forward a moral. This also frees you from the Buddha.

For liberation is not merely escape from experience. Liberation is the extraction of truth from experience. It is the moral brought forward. It is the wisdom carried consciously from what was suffered, witnessed, loved, lost, and understood.

So the question becomes this: is freedom found by escaping experience, or by drawing the moral from it and carrying that truth forward?

To me, freedom is not the refusal of life. Freedom is the refinement of life into wisdom.