Throughout the various incarnations we progress in the level of consciousness up to achieve total perfection, is the pursuit of the perfect man. The karmic reincarnation process is based on the immutable laws of birth and death, although once incarnated in a physical body being has the ability to move freely according to the impulses that dictates their free will.
Despite the existence prefiguring man possesses the power of individual freedom, which allows voluntary choice of the development of life, filling it with positive and negative experiences. The behavior of man can remove the old karma and create a new higher value on the scale of our spiritual purification.
According to various dharmic religions, karma (Sanskrit: कर्म) be a transcendental energy (invisible and immeasurable) derived from the acts of individuals. According to the laws of karma, each of the successive reincarnations would be determined by actions committed in previous lives. It is a central belief in the doctrines of Buddhism, Hinduism, yainismo the Ayyavazhi and spiritualism. Although these differences in religions express the same meaning of the word karma, have a common basis for interpretation. Generally karma is interpreted as a cosmic ‘law’ pay, or cause and effect.
Within Buddhism it is an idea widely synonymous with destiny. However, Nichiren Buddhism (was a Buddhist monk of the thirteenth century in Japan. He is the founder of Nichiren Buddhism, a branch of Japanese Buddhism, covering schools Nichiren Shu, Nichiren Shoshu, the lay movement Soka Gakkai and other schools) argues that the transformation of karma lies the motive force to create big profits and a life with true sense of purpose.
However, what “karma” means? “Karma” comes from the Sanskrit word ‘karman’ which means ‘action’. It is not related to a static past that sentence, or a predestined future, which also condemns; “Action” means the actions, words and thoughts produced by each person. That nothing can generate, unless that person; or is it purely personal, unique and own. But do not see karma as only “action”; is more appropriate to think of this action and its “potential influence” in life. Or, in simpler terms, karma can be understood as habits, inclinations or tendencies that tend to recur.
But karma should not be seen as a fatalistic concept. It does not mean “hopeless fate.” The idea that something other than oneself, controls our destiny can be focused, in a sense, as an escape to get away from the fact that we have to confront and challenge the real problems and sufferings . Also, this idea can be the expression of a deep sense of powerlessness.
But none of this is related to the concept of karma that Buddhism explains. In fact in Buddhism, we create karma in three different ways: in thought, word and action. Stocks have certainly greater impact than words. Similarly, when we put our ideas into words, karma we create has greater scope than that generated by the simple act of thinking. Nevertheless, since both actions and words are born of thought, what lies in our hearts also of paramount importance. Karma can be considered the heart of our personality; It is the deep trend that has been recorded in the deepest levels of our lives. But every moment also represents a unique opportunity for us to transform our innermost internally, making us more and better human beings.
On the other hand, Nichiren Buddhism teaches that one should consider karma as “something of this that marks the future.” Karma, then, is both present and future causes. In other words, the victorious action today is the triumph of tomorrow. Or as a former expresses Buddhist text: “If you want to understand the causes that existed in the past, viewing the results as they are manifested in the present.” Therefore, a very important aspect of the concept of karma is your relationship with the law causality (cause and effect.) Any action, thought or word is a cause, and that cause latent effects generated. If the result is positive, the effect is positive; and conversely. The law of cause and effect is inexorable. This depends only on d ourselves. It is self-generated energy per person: you do your karma and transforms.
Therefore Buddhism teaches that both the cause and the solution are in person. According to Shakyamuni Buddha: “If a person commits an act of good or evil, she becomes heir to that action. That is because that action never really goes away. ”
The notion that prevailed in the pre-Lotus Sutra teachings was that if you did good causes received positive effects; and if not committed wrongdoing, received no adverse effects. But however, Nichiren Buddhism, what matters is not the cause and effect, but of course the person.
The idea of causality referred to here poses that for every act of individual positive or negative compensation received in the actual existence there must be a specific cause in a past existence. The basic principle is very clear, but extremely difficult to implement in reality. If you receive a certain specific compensation for every bad act committed in the past, the time it takes a human being to atone for every one of its causes accumulated negative karma would really incalculable. While the idea of general causation hold, to become a Buddha could only be possible after countless lifetimes devoted to Buddhist practice …
Ultimately, while we sustain the idea of the overall balance of causality or cause and effect, the principle of “karmic” transformation will always remain inaccessible. In addition, the Daishonin clearly states that his teaching does not focus on this type of causality. In this regard, Daisaku Ikeda explains:
Negative karma is encompassed by the state of Buddhahood, and it acts purifying force. To use an analogy, the emergence of the state of Buddhahood is like the sunrise. When dawn occurs in the east, the stars which until then had flickered in the night sky in a matter of moments, no longer visible, and to give us the impression that they are gone… If that happened, it would be contrary to the principle of causality. But just as the light of the stars and the moon seems to disappear when the sun rises in the same way, breaks the state of Buddhahood in our lives, we suffer the negative effects associated with each fault committed in the past. In other words, this view does not contradict or negate the general causation, which remains a basic premise of Buddhism. But it is included within what might be called “greater causality.” The latter, more comprehensive or inclusive, is the causality of Buddhahood, expressed in the Lotus Sutra and the Mystic Law.
Can we avoid the effect of our actions? Can we eradicate our karma before it affects our lives? No and no. We can not avoid or evade the payment of our past actions, but we can use the power of a life force to transform the negative karma that causes us suffering. The practical terms, we can say that the strength to overcome the karma when you really face a concrete and real way is acquired. Precisely because we are face to face with our destiny, we can grow an enormous capacity to solve all kinds of problems or hardships.
“If, we reap what we sow; the hand that punishes us is our own hand. In the domain of eternal justice the offense and the punishment are inseparably connected as the event itself, because there is no real distinction between action and outcome… connected with the terrible fact of our individual responsibility for who we are today, it gives us the assurance that we have under our control remedy the evil and increase good. We and only we can free ourselves from the constraints, through the healing powers of purity, love, and spirituality. In Eastern language, the purpose of life is to work our negative Karma (actions) and sow positive Karma. And as it is certain that today’s crop planting rose yesterday, every bit of thought and feeling, word and deed bears his harvest of reward or punishment. The inherent result of each blink of the human will continually puts a fee to the Day of Judgment and offers unlimited opportunities to improve. “
This article was written by Psalm Triginta