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.

When the Stakes Turn Toxic

Anyone who’s bought a lottery ticket or played bingo has gambled. Gambling is any game of chance in which money changes hands. It’s common in most cultures around the world. Many people enjoy gambling as recreation without causing harm to themselves or others. Yet some people can’t control their impulse to gamble, even when it takes a terrible toll on their lives.         

For these gamblers and their families, researchers have been making progress in several areas. Scientists are learning why people have problems with gambling: how common it is, what goes on inside the gambler’s brain, which is at risk and what kinds of treatment can help.

Problem gambling is defined by some researchers as gambling that causes harm to the gambler or someone else, in spite of a desire to stop. Between 2% and 4% of Americans struggle with this condition. Problem gambling can progress to a recognized psychiatric diagnosis called pathological gambling.

Pathological gambling may affect from 0.4% to 2% of Americans. “Pathological gambling comes with a constellation of problems that contribute to chaos,” says Dr. Donald Black of the University of Iowa. “It’s associated with worse physical health, excessive smoking, excessive drinking, not exercising, not seeing primary care doctors and worse dental care. It also fuels depression, family dysfunction, crime, bankruptcy and suicide.”

Together, pathological and problem gambling may affect up to 5% of Americans. That number may rise, though. Laws in many states are creating more options for legal gambling, and internet gambling is becoming more common.

Still, gambling is often done in family settings, condoned or encouraged by parents. And the younger you start, the more likely you are to get into trouble later on. From 3% to 8% of adolescents have a problem with gambling.

Dr. John Welte of the University of Buffalo has found that, across the lifespan, gambling problems are even more common than alcohol dependence. They are also much more common in males, in young people, and in people who live in relatively poor neighborhoods. “That’s not true of the prevalence of alcoholism,” says Welte. “Alcoholism is much more democratic. So think about motives for gambling. People are hoping that winning will improve their lot. That makes them more vulnerable to developing a gambling problem.”

In a study of mostly African-American inner-city youth, Dr. Silvia Martins of Johns Hopkins University has found that about 15% have some form of problem gambling. Most at-risk were adolescents and young adults who began showing symptoms of depression at age 12. They were highly impulsive, although not hyperactive or aggressive. As the African-American boys developed into their teens and early adulthood, gambling appeared to be a separate risk factor for early fatherhood and criminal arrest.

“We are following up with these inner-city kids every single year as they enter adulthood,” says Martins.

But why is gambling irresistible to some folks and not others? Using advanced imaging techniques, Dr. Alexander Neumeister of Mount Sinai School of Medicine looked at the brains of people with gambling problems and alcohol problems. He measured the number of special receptors involved in regulating impulse control and other factors.          

“A key feature of addiction is impaired impulse control,” says Neumeister. “Abnormal function of the forebrain leads to reduced tolerance to waiting.” The resulting impatience may cause people to act without considering the consequences. “Our imaging clearly points toward the importance of impaired forebrain function in addiction.”

Pinpointing areas in the brain’s reward center, Neumeister’s team found that people with alcohol addiction and gambling problems show different functioning of these special receptors compared to healthy people. The differences were related to the severity of addiction. Other researchers are trying to develop drugs that could treat the affected areas.

Talk therapy can also help. Dr. Nancy Petry at the University of Connecticut Health Center works with pathological gamblers and people seeking treatment for drug use disorders. Gambling problems arise in about 10% to 20% of substance abusers. Petry compared the use of different types of talk therapy, including very brief interventions and cognitive-behavioral therapy CBT. CBT teaches people how to think differently about problems and then act on that knowledge.

“We found very brief interventions and CBT were effective in reducing gambling and gambling-related problems,” Petry says. “There was a significant improvement relative to usual care or standard forms of treatment like Gamblers Anonymous [a 12-step program].”

Anybody can have a gambling problem, and no one should feel ashamed or be afraid to seek treatment. “Pathological gambling is a medical disorder, not a sin or a vice,” says Dr. Carlos Blanco of Columbia University and the New York State Psychiatric Institute. “There is no stereotype. The main predictor of outcome is really motivation.”

In other words, what counts most is a strong drive or desire to take action. Blanco offers gamblers motivational interviewing, which helps them explore their mixed feelings about trying to quit gambling. This primes them to be ready and willing to begin CBT. Using both therapies together can be very effective.

If you have concerns about your gambling, ask for help. Your health provider can work with you to find the treatment that’s best for you.

Card Games Rules

A new card game starts in a small way, either as someone's invention, or as a modification of an existing game. Those playing it may agree to change the rules as they wish. The rules that they agree on become the house rules under which they play the game. A set of house rules may be accepted as valid by a group of players wherever they play, as it may also be accepted as governing all play within a particular house, café, or club.

When a game becomes sufficiently popular, so that people often play it with strangers, there is a need for a generally accepted set of rules. This need is often met when a particular set of house rules becomes generally recognized. For example, when Whist became popular in 18th-century England, players in the Portland Club agreed on a set of house rules for use on its premises. Players in some other clubs then agreed to follow the Portland Club rules, rather than go to the trouble of codifying and printing their own sets of rules. The Portland Club rules eventually became generally accepted throughout England and Western cultures.

It should be noted that there is nothing static or official about this process. For the majority of games, there is no one set of universal rules by which the game is played, and the most common ruleset is no more or less than that. Many widely played card games, such as Canasta and Pinochle, have no official regulating body. The most common ruleset is often determined by the most popular distribution of rulebooks for card games. Perhaps the original compilation of popular playing card games was collected by Edmund Hoyle, a self-made authority on many popular parlor games. The U.S. Playing Card Company now owns the eponymous Hoyle brand, and publishes a series of rulebooks for various families of card games that have largely standardized the games' rules in countries and languages where the rulebooks are widely distributed. However, players are free to, and often do, invent house rules to supplement or even largely replace the standard rules.

If there is a sense in which a card game can have an official set of rules, it is when that card game has an official governing body. For example, the rules of tournament bridge are governed by the World Bridge Federation, and by local bodies in various countries such as the American Contract Bridge League in the U.S., and the English Bridge Union in England. The rules of skat are governed by The International Skat Players Association and in Germany by the Deutscher Skatverband which publishes the Skatordnung. The rules of French tarot are governed by the Fédération Française de Tarot. The rules of Poker's variants are largely traditional, but enforced by the World Series of Poker and the World Poker Tour organizations which sponsor tournament play. Even in these cases, the rules must only be followed exactly at games sanctioned by these governing bodies; players in less formal settings are free to implement agreed-upon supplemental or substitute rules at will.

 

California Card Rooms

State law requires that every owner, lessee or employee of a gambling establishment obtain and, thereafter, maintain a valid state gambling license. The Bureau of Gambling Control Bureau investigates the qualifications of individuals who apply for state gambling licenses to determine whether they are suitable and to ensure that gambling is conducted honestly, competitively and free from criminal and corruptive elements.
Gambling License

An owner of a gambling establishment must apply for and obtain a valid state gambling license from the Bureau and the California Gambling Control Commission. The Bureau's Licensing staff will conduct in-depth background investigations on applicants to determine whether they are suitable to hold a state gambling license. Suitability is determined by a number of factors including but not limited to the applicant's honesty, integrity, general character, reputation, habits, and financial and criminal history.
Additional Tables

The owner of a state-licensed gambling establishment who wishes to operate additional tables on a temporary or permanent basis must submit a request to operate additional tables to the Commission. The number of tables requested cannot exceed the total number of tables authorized under local and state law for the gambling establishment.
Game/Gaming Activity Approval

All controlled games pai-gow, poker, etc. and gaming activities jackpots, bonuses, tournaments, etc. must be approved by the Bureau and must comply with local gaming ordinances prior to their play at a licensed gambling establishment within California.