There are many teachings about Karma. Most of them define karma as “action”. In some teachings karma is meant to explain everything that happens and that our past actions (our karma) sets into motion a series of events that influences present situations. Some teachings imply that karma acts as a universal justice system that guarantees that we all get our “just desserts”. Buddha was a masterful teacher and defined karma in a slightly different way. Buddha defined karma as “intentionality”. It is the intentionality that moves us to act and it is our intentional actions that are put out into the world and have their effect (ripening karma). He taught that karma is just one of the many causes and effects that influence events.
In an analogy adapted from a contemporary teacher Gil Fronsdal, karma can be described in this way: There is an ocean of causes and effects in the world and karma is just one of the causes and effects that influence results. Think of a lake with a floating white lotus blossom and a small frog sitting on the blossom. Now toss a rock into the lake and watch the wave flow out. Does the frog jump or not? Does the lotus blossom move? Probably it does if the rock was tossed close enough. Now pick up a handful of pebbles and toss them in. Many waves are produced each influencing other waves, the lotus blossom and the frog. The frog jumps (another wave!). Which pebble made the frog jump? Now let’s all get into the lake and throw our pebbles. Do you see why Buddha said we can never figure out the complexity of how karma works? And what if the wind came up causing more waves? This is a cause that had nothing to do with our intentional rock throwing.
The teaching of Karma wasn’t meant to explain everything that happens. If we get sick, get cancer, get assaulted and robbed, or have a roof leak or car problems, it may be just due to bad luck and nothing what so ever to do with any previous intentional actions on our part in this life or previous lives (if you are so inclined). The teaching of karma was meant to show us how intentions influence our happiness and suffering and to teach us that we are responsible for our actions and their results. When we act from an intention of craving, anger, or delusion it has results. Some results are immediate. The moment we are angry there is an immediate physical effect in our bodies and we suffer. When we act on this anger the results of that action set in motion effects which lead to more unskillful states (if nothing else we have deepened our own habit of anger). In the same way when we act from a place of love and compassion we may experience the feeling of joy. That act has set in motion the circumstances for more skillful actions in the future (by our self and others perhaps).
Karma is so important because it teaches that choices determine our happiness. When we see happiness as beyond our own influence we look to the material world (wealth, good jobs, fancy houses and cars) or to others (relationships, successful children, the perfect partner) for happiness and contentment.
True happiness is found in the choices we make. We have control over these choices. Far from being a fatalistic theory of explaining how “bad” things happen to us, it is theory that puts us in control of our inner peace and happiness. This is a beautiful, insightful and liberating teaching.
The Dhammapada is a collection of 419 verses said to be the essential teachings of the Buddha. The first verse is about our intentions (our thoughts) and follows:
“We are what we think. All that we are arises with our thoughts (intentions)
With our thoughts (intentions) we make the world.
Speak or act with an impure mind and suffering will follow you
As the wheel follows the ox that draws the cart.
We are what we think. All that we are arises with our thoughts.
Speak or act with a pure mind and happiness will follow you
As your shadow that never leaves”
True happiness (awakening to our true nature) is realized when we see for our self through our own direct experience that our inner peace does not require any addition to or subtractions from the present moment. It merely requires a letting go of grasping for happiness that lies outside of our heart’s true release. Our choices (our karma) take us to this other shore. Choices are our raft. Enjoy the ride! And when you reach the opposite shore, let go of the raft.
This week take a few moments to reflect on some of the intentions that drive our speech and our actions. Here are some suggestions:
• What is the intention behind something you are about to say?
• What is the intention behind something you are about to do (an action)?
• What is the physical effect you feel when you notice this intention to speak?
• What is the physical effect you feel when you notice this intention to act?
• What choices did you make when you were able to notice these effects from your own direct experience?
May you be well, happy and peaceful. Floyd
