by Noel Huntley, Ph.D.



The mechanism of karma appears to be a by-product of the design of life and the universe, and as a result provides a natural scheme of salvation.


We consequently have what we call karmic lessons. Without this karmic law (referred to in channeling as the 'great karmic law'), entities of consciousness would accumulate negativity and eventually become totally fragmented from the whole, resulting in annihilation. In turn this could ultimately destroy the whole. Thus it is desirable to have a mechanism which protects the whole.

The fragmentation results because in order to do something to another, which one would not want done to oneself, one must block off one's ability to perceive the other person's viewpoint. In doing this, one builds up occlusion within consciousness, fragmenting it, lowering the vibrations, and one gradually sinks into increasing unconsciousness. Note that such a process can't be observed when it is a gradual devolution. Consciousness fundamentally can only know its own state.

The karmic law creates debt whenever harm is done to another, which must be paid back. It is a mechanism which safeguards the whole (All That Is, God) but gives freewill to the fragments. Note that the law also pertains to good actions being returned to one, but the consequences of negative actions is of more concern.

It has been stated that this law cannot be annulled but it would appear this doesn't mean it can't ever be overridden by special procedures, either by the individual or on a grand scale by possibly such authorities as the so-called Karmic Board, or God.

In the East, people have retained an understanding of karma, contrary to Western education which omits it. Nevertheless, there has been a tendency, particularly in the East, to avoid helping another in karmic matters, with the misconception that they will incur karma by interfering with the individual's lessons.


However, to the contrary we can know that omission in helping others can incur karma. This is one of the reasons Christianity rejected karma, believing that members would similarly take on this belief in contradiction to the Christian teaching regarding serving others.

Individual karma often occurs in group experiences as group karma in which the members of the group plan the events prior to the particular lifetime. And of course this planning of a lifetime always applies to any individual karma that needs to be resolved similarly, which has resulted from past lives. This karma, created from previous lifetime experience, is brought into events which are planned prior to a lifetime with a view to resolving it.

The physics of karma has been described in terms of 'cause and effect'.


Fundamentally, however, and from the higher viewpoint, in which space and time are spanned, cause and effect is simultaneous. For example, the perpetrator harms the victim. Did the perpetrator cause this harm? From the third-dimensional viewpoint they apparently did, but taking into account more data we know that the victim also attracted the perpetrator. That is, each sought out the other - it is a simultaneous phenomenon.

This is an example of duality - a two-polarity system. The perpetrator pole and the victim pole are interdependent. You can't have one without the other. Evil can't exist without the opposite pole of receivers of evil.

Now this duality gives us a mechanism for the return of energy in order to learn lessons. A whole energy (quantum state) divides into two poles. One pole acts as a debt to pay back the energy. The process of paying back the energy is the same as the process of one pole or energy seeking wholeness by returning to the other to cancel it, leaving a condition of unity (higher dimensionally). That is, the energy seeks wholeness and the poles come together, causing a return to self of what was inflicted on another.

We might expect then that every selfish action splits unity into the two poles of the duality. The condition prior to this division is a harmonious, more four-dimensional one. All energies can operate in phase in this nondual 4D state, which means anyone can duplicate (can be) another's viewpoint and no harm is possible.


But by dividing the unity into two poles, these energies are kept separate (and, in addition, the frequencies are lowered).


Actions on the part of the individual utilizing the energies of one side of this duality can harm another. The other pole, the debt, will then seek the first pole to achieve unity, as this happens the individual experiences the negativity they originally put out. This experience, even subconsciously, can sometimes produce a cancellation of the opposites and a subsequent resolution of the karmic distortions.

This principle of cancellation given here has general physics applications. When we say bringing together the two poles (to cancel the debt/karma), this is the same as phase conjugation in which two wave patterns, one reversed relative to the other (which simply means 180 degrees out of phase), come together and cancel one another. This was achieved with the Priore machine in the 1970s which was developed to cancel disease patterns, before the invention was suppressed.


Another application of cancellation and phase conjugation was achieved by the Germans during WWII. They coated their U-boat periscopes with a material which caused radar to be reflected by 180 degrees, thus canceling itself. Note that in these examples of cancellation there is no reference to the two poles coming together to form a unity as in the karmic examples - this wouldn't be recognized in our current physics anyway - but in fact they do higher dimensionally.

The duality configuration is exactly the same as given in the article on the basic energy unit: the two centripetal spirals of energy coming from the 4D periphery of the vortex to the centre, forms two poles and the subsequent oscillation between them. In terms of physics, the two poles shouldn't be visualized as in 3D, side by side, but one pole 'inside' the other 4th-to-3rd dimensionally (but is symmetrical with it).

Thus if we have two people, A and B, representing the perpetrator and the victim respectively, each will have this duality in their own mind, that is, perpetrator/victim polarity. Person A will, say, be dramatizing the perpetrator, and B the victim (they may change roles in another life).


Each person projects out into the external world the imbalance. Person A seeks a balance by finding a victim B, and person B seeks a balance in perpetrator A. Eventually the duality resolves into unity and wholeness but it appears as though it may take many roles of A and B, alternating from perpetrator to victim until they resolve the imbalance internally by observing their internal condition reflected outwards. Conscious awareness of this will speed up the process.

The ego is essentially a mass of unresolved dualities each influencing the individual to resolve the polarities into unity. We can draw the conclusion that a behavior which involves no effort to resolve these dualities results in learning by misadventure; that is, the basic imbalance reacts to seek balance - person A kills B, and A must now be killed. This is the slow and painful way of overcoming karma - it isn't very efficient.

Is there any other way this could be resolved? It is apparent that if A attempts self-improvement to a sufficient degree, or works in service to others, etc. the basic reaction is alleviated and A will not have to be killed in turn. The very activity of applying effort to bring about change of a positive nature will eventually cancel the karma.


A miraculous change would always be possible, however, in which A perceives the imbalance within self by some therapeutic process or otherwise, and realigns it, resolving the karma immediately. These negatively karmic thoughts are of low frequency and it appears that they are stored as crystallized imprints in cells. It would be ideal to release these, transmute these energies, before they manifest in physical reality.


The (Anna Hayes) Ashayana Deane' material gives some procedures for this, though they might be considered advanced for humans.

The mechanism described here will adhere of course to rigorous physics but karma in general will entail various factors that we can envisage as superimposed on the rigid mechanism.


For example, intervention from high levels (already alluded to) and manipulation of karmic energies in situations where, for instance, a large group of people may experience a disaster to offset the karma of the whole race. Also, on the down side, karma can be coded into the DNA to incline people to commit negative acts and then (coded to) receive them back on themselves.

Possibly the most advanced method as far as knowledge is concerned, of handling karma, requiring not only persistence but a great deal of awareness, is through the recognition that the environment is reflecting one's inner state. More specifically, all problems, discomforts, conflicts impinging on one from the environment are fragments of oneself which one has disowned.


This applies even if one is merely an observer of a discomforting situation. If one can understand that these experiences reflect one's own attributes that one has rejected, and integrate these into self - bring them in, not push them away - Karma becomes pointless.

As one may have realized, this method will involve intricate organization of group relationships so that it works for everyone. Science would reject this as impossible but we say it isn't (see article
The Theory of One). It actually means that not only is oneself involved in this process but also others, even if it is a simple observation of another's problem.


For example, you observe another's illness (the importance of which will depend how close this person is to you), and if a positive attitude is taken it will include both oneself and one's view of the other person, aiding not only resolving one's own disowned experiences, relating to the observation, but also the other person's illness. The implication here is that more than the ill person may be involved in that person's illness.

Thus the strict and apparent unwavering mechanics of karma on the lower level must be viewed in relationship to a larger context involving other solutions for the karma, along with factors from higher influences, probabilities and intervention.