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What is Karma?

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The concept of Karma is often confused and lost, but it is an important part of both the Buddhist and Twelve-Step spiritual programs.  The most common English translation of the word karma is “action.”  In Buddhism, karma is the basis of samsara.  In essence, karma is the foundation of the cause and effect relationship of everything in our world.

Karma Basics

Cause and Effect

In Buddhism the word karma is often translated as “action” or “doing.”  In this sense, karma is anything we do, think, or say.  The concept of causality in Buddhism teaches us that everything that arises has a cause.  Nothing springs up spontaneously.  Karma is the cause of the world around us.  As we learn that happiness comes from within, not anything external, karma is the way in which we cause our future to change.

In the Upajjhatthana Sutta (AN 5.57), the Buddha states:

“I am the owner of my karma. I inherit my karma. I am born of my karma. I am related to my karma. I live supported by my karma. Whatever karma I create, whether good or evil, that I shall inherit.”

 

Kalu Rinpoche describes karma as:

“the unfailing connection between what we do now and what we experience later.”

 

According to this our actions, thoughts, and speech define the world we meet each day.

 

Karmic Intention

In order for an action to create karma, there must be intention behind it.  If we accidentally step on somebody’s toes, this does not create “bad karma.”  In order for an action to have karmic consequence, we must have a set intention behind it.

Actions that cause harm to others without our intention, however, are still hurtful to us.  Although they do not cause any karma, they may warrant an amends or apology.

 

Good Karma and Bad Karma

There is a common perception, especially in the West, of “good karma” and “bad karma.”  However, in Buddhism, this is not the case.  Neither God, the Universe, the Buddha, nor anyone else is keeping tabs of your actions and listing them as either good or bad.  Karma works in a simpler way.  When karmic action is performed, it creates a layout for the future, as we just discussed.  The main effect of karmic actions is a suffering or freedom created within us.  It is especially important to take note that doing a good deed after a bad deed does not cancel the bad deed out.

 

Taking Karmic Action

Creating Karma

In many Buddhist traditions, there are several prerequisites for an action to be considered of karmic value.  Some westerners use the term “premeditated action” to refer to karmic actions.  First, there must be intent.  In order for an action to have karmic value, the intent to act must be present.  If an action is taken without intent, it does not cause karmic consequence.  A common question is, “If I lose my temper, and snap, does this create karma even though I had no intent to?”  The simple answer is yes.  Chances are you hurt someone else and yourself.  Also, with examples like these, we at one point had the intention of not dealing with our anger.  In short, if we become angry or lose control, our actions do have karma because we refused to deal with our behavior, thoughts, speech, or feelings.

The second aspect of a karma is the preparation.  Using the stepping on the toes example, there was not preparation or thought put into the action.  In order for an action to be of karmic value, you must prepare either physically or mentally.  As with the anger example, karmic value is attached because we prepared by averting our attention from our anger.

The third requirement of a karmic action is follow through.  Thinking of performing an action or saying something is not enough to create karma.  We must actually follow through with it.  However, thoughts are also of karmic value, so harmful thoughts in themselves have karmic value.  This is a bit of a tricky one.  If we have the thought of doing something hurtful, but do not do it, we have not created karma with our speech or actions, but we are on our way with our thoughts.

Finally, there must be a sense of satisfaction.  Often, our immediate response to our actions is pleasure or satisfaction.  This initial response is the cap on karmic action.  If we are just thinking about saying something or doing something and don’t, it is through this final requirement that we cease the karmic cycle.  If we recognize our thoughts of poor action as harmful, we may stop the karma before creating it.

Purifying Karma

The Buddha said, “There is not fault so serious that it cannot be purified by the Four Powers.”  The Buddha taught that in order to purify our karma, we must take some action, and he taught these in the form of the Four Powers.

The first is the Power of Regret.  It is crucial to see the difference between guilt and shame and regret.  Guilt and shame are negative, harmful feelings that do us no good.  We must have regret that is aimed at a solution, at positivity, and at bettering ourselves.

The second is the Power of Support.  This is essentially the action of taking refuge in the Three Jewels (Buddha, Dharma, Sangha).  When we perform a negative action that we wish to purify, we must share it with the Buddha and with the Sangha, and follow the Dharma.  We also must practice compassion and love toward all sentient beings, practicing Bodhicitta.

The third is the Power of Resolve.  The Power of Resolve consists of promising to cease the action committed.  If we harmed someone by a certain thought, action, or way of speech, we resolve to work on not behaving in such a way.

The final power is the Power of Antidote or Power of Practice.  This involves taking action to better ourselves.  To combat ignorance, we may read texts or work with a teacher.  To combat anxiety or anger, we may meditate.  The list goes on and on, as there is always action we may take.  We may go to those we have harmed and let them know of the Four Powers, or our action to better our behavior.  We may let them know we regret our actions, we are seeking support, we have resolved to not behave this way anymore, and that we are taking action to better our behavior.

 

Karma and the Twelve Steps:  Buddhist Amends

If you are familiar with Twelve-Step programs, you read about the Four Powers and probably notice a similarity to several steps.  Having regret and looking for support is very similar to the Fourth and Fifth Step.  The Power of Resolve is similar to the Sixth and Seventh Steps.  The Power of Practice is congruent with the 8th and 9th Steps.  We may use these concepts in perfect congruence with our programs.  As with any concept, we take what we need and leave the rest.

The post What is Karma? appeared first on The Easier Softer Way Meditation and Malas.


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