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Buddhism - Karma
1. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.
2. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.
Karma is the foundation stone of Buddhist ethics. The understanding that the seeds of good or bad "Karma", may be sown by an individual’s actions, deeds and even thoughts, is key to achieving the path to "Nirvana", and awakening.
Karma is the Sanskrit word that translates as "action". The Pali word is Kamma.
However, "intention" is of key importance in the understanding of Karma. Intention is the choice to act in a certain manner, and gives direction to a thought, speech or an action. Thus action is preceded by intention, or intention to act.
Karma is not limited to Buddhism alone, but is a part of both Hindu and Jain teachings. The moral aspects of Karma is also found in most every other religion and philosophy. Indeed, the idea that "we reap what we sow", has a common grounding in religions and beliefs throughout the modern world. Yet Buddhism, [together with Hinduism, and Jainism], takes this notion a step further, with the belief that Karma, good and bad, can affect not only a present lifetime, but other future lifetime’s yet to come.
Indeed, it is no coincidence that Karma has a foundation in Buddhism, since the Buddha himself, was both, born a Hindu, and was later taught, and followed Jainism teachings.
Karma is sometimes mistaken, and compared with the idea of "determinism", or pre-determined destiny. That it is the set outcome that governs the future existence and circumstance of an individual, and his future fate. However, this is not the true understanding behind Karma. The affects of Karma may be unavoidable, and irreversible, yet they are by no means set. These effects are a measure of their potential, both good and bad, and may be understood as such. And with this understanding, a lifetime in the practise of good Karma, and the avoidance of wrong doing can be established.
The principle of Karma lies in the understanding of cause and effect. That the thoughts, actions, and speech, of an individual "will" later affect his circumstance, and affect the outcome of his life. By guarding against all bad Karma, and "ill will", in thoughts, actions and speech, the individual may "sow his own seeds" of peace. Karma promotes positive thinking and mindfulness, for both oneself and for others.
Thus Karma is firmly grounded in the notion of freewill. Whereby an individual may take charge and responsibility for his own actions, and thus attempt to ensure a path of peace and freedom from suffering. The ultimate goal being that of "Nirvana", [the final freedom from all attachment and suffering].
Once more, Buddhism shows itself as a very logical and objective philosophy. By understanding the root of cause and effect, and applying a method for the mastery of circumstance and coexistence with every day life, Buddhism shows itself as a practical guide to well being. Buddhism again shows a similarity with the ideas of contemporary science, and of cause and effect, and with psychology, and self help.
Because the consequences of Karma, and the results of cause and effect may not be immediate, it may be almost impossible to understand which actions have caused which events. This delay may be propagated throughout a lifetime, or even beyond into re-birth. Therefore it is essential to guard against any possibility for wrong thoughts, or actions in the first instance. By promoting an existence of goodwill and understanding, bad Karma may be avoided.
The method to guard against the seeds of bad Karma is "mindfulness". Both through meditation and a conscious practice of watching thoughts, and understanding the affects of thoughts on the mind. By being "mindful" of one’s thoughts, wrong speech and wrong actions can be avoided, and thereby good Karma can be maintained. It is only when we succumb to the impulses of irrational and misguided thoughts, and moods, that our good Karma is put at risk.
This is similar to the practice of refraining from negative desires and impulses, or abstention from all negative actions, or taking time to think before acting; mindfulness is the exact same method to guard against thoughtless reaction to circumstance. By not permitting irrational thoughts and impulses to transform into actions.
"Watch your thoughts, for they become words.
Watch your words, for they become actions.
Watch your actions, for they become habits.
Watch your habits, for they become character.
Watch your character, for it becomes your destiny".
[Unknown reference]
The belief in the seeds of Karma both good and bad, can affect both the present life, and future lifetimes yet to come. The extent or potential of these "seeds", is dependant upon the individual, and his responsibility for his thoughts and actions, and his good and bad deeds. These "seeds" are a measure of past occurrences and events, and accumulate a potential of either positive or negative results. The positive seeds may counteract any negative seeds, and vice versa, and a final aggregate of potential follows the individual through his life, and beyond into re-birth.
The severity of bad Karma is believed to be a measure of the weight of it’s action, and it’s intention. Thus a similar action may be rendered lesser, if an intention to act was pure, or the motivation of delusion or malice was removed. In other words, an action that may cause harm through no ill will, or the best of intentions, would render less negative effect than the same action delivered with intent.
Similarly, by continuing on a course that promotes negative Karma, even though we may know better, can only increase the cumulative effect, and will lead to even more suffering.
This may sound merely like good common sense, and be both logical and justified. And so it should, this is exactly the premise for the understanding of Karma - simplicity. There is nothing complicated with the notion that good intentions and actions promote well being, whereas ill intention or motivation will promote the opposite.
This is not all "doom and gloom" however. These seeds of bad Karma, albeit already sown, in past lives or even this day, may be overcome with the acceptance of circumstance, and the realisation that any further wrong action can be avoided in the future. Ultimately, the idea of the acceptance of one’s fate and responsibility of one’s own actions, is a positive philosophy, that leads to wisdom and understanding.
The effects of bad Karma, although unavoidable, may also be lessened, depending on current circumstances. For example, if we endeavour to lead a life in the guidance of the "Dharma" or Buddha teachings, choosing to walk the "middle way" of the "eightfold path" of mindfulness; then the outcome of previous bad Karma and it’s effect may be less for us than if we lead a more reckless life.
The act of mindfulness, and good intentions and actions may also prepare a circumstance whereby the effects of any bad Karma may be rendered less. For example, if we lead a life such as to be mindful, and are reaping the results of such, any effect from bad Karma may be rendered almost insignificant, and pass almost unnoticed?
The potential of understanding Karma, and leading a life of mindfulness opens the doorway to a peaceful existence, whereby suffering can be limited as much as can be possible. Karma is the stepping stone to compassion and the understanding of oneself and others. Certainly the practice of compassion towards others would be rendered useless, if it were not with the understanding of oneself, the practice of mindfulness, and the understanding of Karma, and cause and effect.
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