Natalie Solent ponders karma. She doesn't believe in it herself, but finds somebody else who can make a decent argument in its favour.
Sceptics may look critically upon the Bible or the books of Buddhism and find in them “mistakes" - not only imprecisions but also apparent illogicalities. A real mistake though would be for the sceptical to dismiss the works on the basis of imperfection in the rendering of ancient words. Why assume that the undoubted fallibility of the authors of the texts necessarily reflects on the original wisdom of the prophets, whose words and meanings the authors have filtered through their own imperfect consciousness? Wouldn't it be wise to believe that the original words as spoken were not only likely to be such that they were not completely comprehended by those who recorded them for us but were conceivably, simply not fully comprehensible at all by any one of us lesser mortals.
The concept of karma is probably best known in the West today for such teachings as that "we choose our own parents"; that our fortune in this life results from karma earned by our actions in past lives; and that our future luck or fate is determined by our actions - the karma we are creating - in this present life.
Beyond this what we have today of the wisdom of Buddha, as it's come down to us through so many pens in verse, sutra, koan and haiku, is a wonderful resource for those looking for enlightenment. Fortunately too, for those able to resist the charm of a little study of the teachings of Buddhism, there are other angles from which to consider the message in the idea of karma.
From one perspective karma may be conceived as being both the provenance of the genes passed on to us by our parents, who were kind enough to give us life, and of the environment - some of which our parents created about us - in which we've grown up.
Along with the great gift of life that we receive from our parents comes the karma, because the gift is given by our parents (not somebody else's), and because it's also our parents who bring us up, providing our childhood environment, our siblings and even our peers. The environmental effect is due largely to our parents choosing for us the neighbourhood in which we grow up, the school(s) we attend, and myriad lesser matters like the sports we play, clubs we join as kids, and so on. Put another way the argument here is that our life is a gift, given us by our parents; we should accept along with that gift the realization that our parents are not perfect and the upbringing and environmental influences, as well as the genes that they provide us, are of this world.
A mortal birth of parents not wholly unlike us must predestine us in many ways. Such is our karma, while we're young and before we're wise enough to understand that our lives are our own to make of what we may, whatever our inheritance from our parents and our genes.
Now this point of view may be too irreligious for those who believe in a personal God, the chance of salvation, or literal reincarnation and doctrinal teaching on karma. These thoughts have not been set down to dissuade anyone from their beliefs, rather, the aim has been merely to offer some secular comfort to readers not inclined to adopt any such articles of religious faith but perhaps hoping for a little more 'spiritual' meaning in their lives.
As an illustration of this notion that we are the product of our parents, our genes, and of the environment that these factors combined to create when we were young, let's consider an alternative social phenomenon such as the ant colony, or a bee hive. Does any individual of the ant colony stand out long from the crowd, capture your imagination and empathy particularly, make you feel a kinship with it especially? Most likely not. We see the life of the nest or hive, the herd or the colony, as being an integral whole far greater than its many parts. The individual members of these observed societies are clearly of less individual importance than the society to which they each contribute a meaningful - but not irreplaceable – part.
Finally another reward from the pursuit of satori, or 'enlightenment', in this world is that our ingrained attachment to the life of our own self almost inevitably begins to fade, to be replaced by an understanding that we are not alone and not wholly individual but are related one to all, each one of us reflecting - not encompassing - the whole of humanity. For some this satori plays a role similar to that which for others requires 'faith in Christ', or belief in the possibility of salvation promised by the Koran, Bible or Holy Torah.
"There are many paths through life, ours but to choose"