Ancestral Karma

Ancient Theories & Concepts on Karma

Karma is a concept in Hinduism which explains causality through a system where beneficial effects are derived from past beneficial actions and harmful effects from past harmful actions, creating a system of actions and reactions throughout a soul’s reincarnated lives forming a cycle of rebirth. The causality is said to be applicable not only to the material world but also to our thoughts, words, actions and actions that others do under our instructions.

Karma (Sanskrit, also karman, Pāli: kamma) is a Sanskrit term that literally means “action” or “doing”. In the Buddhist tradition, karma refers to action driven by intention (cetanā) which leads to future consequences. Those intentions are considered to be the determining factor in the kind of rebirth in samsara, the cycle of rebirth.

“Karma” literally means “deed” or “act”, and more broadly names the universal principle of cause and effect, action and reaction, which Hindus believe governs all consciousness. Karma is not fate, for we act with what can be described as a conditioned free will creating our own destinies. Karma refers to the totality of our actions and their concomitant reactions in this and previous lives, all of which determine our future. The conquest of karma lies in intelligent action and dispassionate reaction. Not all karmas rebound immediately. Some accumulate and return unexpectedly in this or other lifetimes. Human beings are said to produce karma in four ways.

 

Four Types of Karma

 

1. Sanchita Karma (Sum Total Karma or “Accumulated actions” or the Arrows in the Quiver)

Sanchita Karma is the vast store of piled-up Karma accumulated in the preceding and in all other previous births and yet to be resolved. In other words, it is the aggregate sum of yet unseen Karmas committed during innumerable previous existences. This is your total cosmic debt. Every moment of your every day, you are either adding to it or you are reducing this cosmic debt. It is waiting to be fulfilled in your future births. So unless and until the Sanchita Karma of a Soul is zeroed, it keeps on birthing in new physical bodies, in order to exhaust it’s balance Sanchita Karma.

2. Praarabdha Karma (Fructifying Karma or “Actions began; set in motion” or Arrows in Flight)

That portion of the Sanchita Karma destined to influence human life in one or the present incarnation is called Praarabdha. In other words, Praarabdha Karma is Karmic Template (of that portion of Sanchita Karma) that is ripe enough to be experienced by you and alloted for this lifetime for you to work on. If you work down your agreed upon debt in this lifetime, then more past debts will surface to be worked on. And that much Sanchita Karma gets dissolved.

Jyotish, the Vedic Astrology and any other authentic method of Astrology, at it’s best, can reveal only the Praarabdha Karma. Thus the Natal Horoscope is the Blue Print of the Karmic Energy Patterns of the Praarabdha Karma only.

3. Kriyamana Karma (Instant, Current Karma or “Being made” or Arrows in Hand)

Kriyamana Karma is the daily, instant Karma created in this lifetime and that we create in our life because of our free actions. It refers to those which are currently in front of us to decide or act on. This contributes to our Future Karma in a big way. They can also be worked off immediately. These are debts that are created and worked off – i.e. for example, you park your vehicle in a ‘No Parking Space’, you get caught and you are fined (punished) immediately.

While some Kriyamana Karmas bear fruit in the current life, others are stored for enjoying in future births. Thus the Kriyamana Karma is classified into two sub-categories: Arabdha Karma – literally, ‘begun, undertaken;’ the Karma that is ‘sprouting’- and Anarabdha Karma – ‘not commenced; dormant’ or ‘The Seed Karma’. An example : two persons committ a theft and one of them get caught – Arabdha Karma – and the other one got away – Anarabdha Karma. The thief who got caught, immediately starts to feel the effect of the cause or the reaction to his action; he gets caught and goes to jail. The other robber who escaped, will have to experience, in this life or in a future one, the effect of this wrongful action.

The Horary Chart of Prashanna and Aaruda methods of the Vedic Astrology, Tarot Reading, Runes Casting and I-Ching Reading, when done under guidance, can reflect both the Praarabdha Karma as well as the Kriyamana Karma. However, the Energy Consultancy (Energy Audit) and the resulting LifeForce Energy Assessment Report will be more accurate and more specific. It is, in a way, your latest Karmic Energy Bank Statement in the context of the query.

4. Aagami Karma (Future Karma)

Aagami Karma is the Karmic Map that is coming, as a result of the merits and demerits of the present actions of your current birth. In other words, it is the portion of Karma that is created because of the actions in the present life and that will be added to your Sanchita Karma. If you fail to work off your debt, then more debts are added to Sanchita Karma and they become more Karmic Seeds and are served to you in more future lives.

Jainism

In Jainism, “karma” conveys a totally different meaning from that commonly understood in Hindu philosophy and western civilization. In Jainism, karma is referred to as karmic dirt, as it consists of very subtle and microscopic particles (pudgala) that pervade the entire universe. Karmas are attracted to the karmic field of a soul due to vibrations created by activities of mind, speech, and body as well as various mental dispositions. Hence the karmas are the subtle matter surrounding the consciousness of a soul. When these two components (consciousness and karma) interact, we experience the life we know at present.

Taoism

The karma doctrine of Taoism developed in three stages. In first stage, causality between actions and consequences was adopted, with supernatural beings keeping track of everyone’s karma and assigning fate (ming). In second phase, transferability of karma ideas from Chinese Buddhism were expanded, and a transfer or inheritance of Karmic fate from ancestors to one’s current life was introduced. In the third stage of karma doctrine development, ideas of rebirth based on karma were added. One could be reborn either as another human being or another animal, according to this belief. In the third stage, additional ideas were introduced; for example, rituals, repentance and offerings at Taoist temples were encouraged as it could alleviate Karmic burden.

Spiritism

In Spiritism, karma is known as “the law of cause and effect”, and plays a central role in determining how one’s life should be lived. Spirits are encouraged to choose how (and when) to suffer retribution for the wrong they did in previous lives. How we know of this without remembering we had the choice is ambiguous. Disabilities, physical or mental impairment or even an unlucky life are due to the choices a spirit makes before reincarnating (that is, before being born to a new life).

What sets Spiritism apart from the more traditional religious views is that it understands karma as a condition inherent to the spirit, whether incarnated or not: the consequences of the crimes committed by the spirit last beyond the physical life and cause him (moral) pain in the afterlife. The choice of a life of hardships is, therefore, a way to rid oneself of the pain caused by moral guilt and to perfect qualities that are necessary for the spirit to progress to a higher form.

Buddhism 

The Buddha defined karma as intention; whether the intention manifested itself in physical, vocal or mental form, it was the intention alone which had a moral character: good, bad or neutral  The focus of interest shifted from physical action, involving people and objects in the real world, to psychological process.

Theosophical Society

The idea of karma was popularized in the Western world through the work of the Theosophical Society. In this conception, karma was a precursor to the Neopagan law of return or Threefold Law, the idea that the beneficial or harmful effects one has on the world will return to oneself. Colloquially this may be summed up as ‘what goes around comes around.’

The shastras written about karma go into some detail about possible consequences of karma. There is often talk about coming back as a variety of different object when it comes to reincarnation and pasts lives. In this case, it holds true, or at least insofar as the texts state. The Kathaaka grhya sutra states, “some human beings enter the womb in order to have an embodied existence; others go into inorganic matter (the stump of a tree and the like) according to their deeds and according to their knowledge”.[not in citation given]

The “primary critique” of the Buddhist doctrine of karma is that some feel “karma may be socially and politically disempowering in its cultural effect, that without intending to do this, karma may in fact support social passivity or acquiescence in the face of oppression of various kinds.” Dale S. Wright, a scholar specializing in Zen Buddhism, has proposed that the doctrine be reformulated for modern people, “separated from elements of supernatural thinking,” so that karma is asserted to condition only personal qualities and dispositions rather than rebirth and external occurrences.

Karma is the executed “deed”, “work”, “action”, or “act”, and it is also the “object”, the “intent”. Halbfass explains karma (Karman) by contrasting it with another Sanskrit word kriya. The word kriya is the activity along with the steps and effort in action, while karma is (1) the executed action as a consequence of that activity, as well as (2) the intention of the actor behind an executed action or a planned action (described by some scholars as metaphysical residue left in the actor). A good action creates good karma, as does good intent. A bad action creates bad karma, as does bad intent.

The belief in Good and Evil is a central support pillar for the Karma Myth. If someone does something that we judge as bad we want to know that we are compensated by them “having bad karma”. Of course this does not address the fact that they believe they are doing good and that they will be rewarded for their good acts with good Karma.

The consequence or effects of one’s karma can be described in two forms: phalas and samskaras. A phala (literally, fruit or result) is the visible or invisible effect that is typically immediate or within the current life. In contrast, samskaras are always those invisible effect that are produced inside the actor because of the karma, thus transforming the agent and affecting his or her ability to be happy or unhappy in this life as well as in future lives. The theory of karma is often presented in the context of samskaras.

Up til now, we’ve talked exclusively of negative karma, but karma can also of a positive kind. If we do a thing very good as a result of compassion or love, that will also create karma, but in your favor. And that good can possibly rebound to us by having something good happen to us, or will assist in re balancing the bad karma that we may perhaps have incurred. However, undertaking good simply to earn positive karma isn’t enough. Good karma is earned only when the good deeds are performed via a sincere desire to do good, or by way of something done with compassion or love. Your reason behind the act is an important factor. The same can be said for bad karma.

Most people believe that karmic seeds from the past remain buried in the superconsciousness and subconscious mind which consists of three brains, physical brain, astral brain and ideational brain. Dormant traces of bad karma and bad habits are very well implanted there and they are known as samskaras. These traces of bad karma and bad habits remain inside the astral brain when one dies and leave the body. They return back life after life. However, the spiritual master explains that many latent desires from past incarnations also reside and wait in the spinal region ready to spring forth when karmic conditions are right, ready to germinate in a karmically defined time either physically or mentally.

Mohaniya is derived from Moha which means attachment. Mohaniya karma (deluding karma) is the most dangerous, out of all the eight karmas because `moha’ (attachment) is the root cause of all Kasayas (passions). It is also most difficult karma to destroy. If mohaniya karma is destroyed fully, the self becomes free from all Kasayas and liberation is assured. Two main categories of Mohaniya karman are—darsana mohaniya and charitra mohaniya karma. With their subtypes there are 28 sub types of mohaniya karman.

Karmic Imprints & Implants

Karmic imprints include your past life individual inherited karmic imprints, ancestral & lineage karmic imprints, parental karmic imprints, as well as morphic fields and collective imprints and implants.

Reincarnation & Rebirth

Another common theme of karma theories is the concept of reincarnation or rebirth (saṃsāra). Rebirth is a fundamental concept of Hinduism, Buddhism, Jainism and Sikhism. The concept has been intensely debated in ancient literature of India; with different schools of Indian religions considering the relevance of rebirth as either essential, or secondary, or unnecessary fiction. Karma is a basic concept, rebirth is a derivative concept, so suggests Creel; Karma is a fact asserts Yamunacharya, while reincarnation is a hypothesis; in contrast, suggests Hiriyanna, rebirth is a necessary corollary of karma.

Rebirth, or saṃsāra, is the concept that all life forms go through a cycle of reincarnation, that is a series of births and rebirths. The rebirths and consequent life may be in different realm, condition or form. The karma theories suggest that the realm, condition and form depends on the quality and quantity of karma. In schools that believe in rebirth, every living being’s soul transmigrates (recycles) after death, carrying the seeds of Karmic impulses from life just completed, into another life and lifetime of karmas. This cycle continues indefinitely, except for those who consciously break this cycle by reaching moksa. Those who break the cycle reach the realm of gods, those who don’t continue in the cycle.

The concept of karma may have been of minor importance in early Buddhism. Schmithausen has questioned whether karma already played a role in the theory of rebirth of earliest Buddhism, noting that “the karma doctrine may have been incidental to early Buddhist soteriology.” Langer notes that originally karman may have been only one of several concepts connected with rebirth.[note 14] Tillman Vetter notes that in early Buddhism rebirth is ascribed to craving or ignorance.[16] Buswell too notes that “Early Buddhism does not identify bodily and mental motion, but desire (or thirst, trsna), as the cause of karmic consequences.”[17] Matthews notes that “there is no single major systematic exposition” on the subject of karma and “an account has to be put together from the dozens of places where karma is mentioned in the texts,”[18] which may mean that the doctrine was incidental to the main perspective of early Buddhist soteriology.[18]

Falun Gong teaches that the spirit is locked in the cycle of rebirth, also known as samsara due to the accumulation of karma. This is a negative, black substance that accumulates in other dimensions lifetime after lifetime, by doing bad deeds and thinking bad thoughts. Falun Gong states that karma is the reason for suffering, and what ultimately blocks people from the truth of the universe and attaining enlightenment. At the same time, is also the cause of ones continued rebirth and suffering. Li says that due to accumulation of karma the human spirit upon death will reincarnate over and over again, until the karma is paid off or eliminated through cultivation, or the person is destroyed due to the bad deeds he has done.

Clearing and Releasing Ancestral Karma

The Tibetan Book of the Dead contains elaborate karma purification practices to naturally liberate cyclic rebirth action. This includes natural liberation practice with the mind; with the spiritual teacher; with naked perception; with homage to sacred enlighten families for habitual tendencies; with confessional acts, with death signs visual recognition; with death ritual deception for fear; with recollection for consciousness transference; fundamentally with hearing great liberation; and with wearing through the psycho physical aggregates. Confessional acts in this context is important for purification (without renunciation) where the four powers are 1)reliance with one hundred peaceful and wrathful deities visualization, 2)actual antidote with elaborate confessional acts natural liberation practice and Vajrasattva mantra, 3)remorse, negative acts genuine recollection, and 4) resolving to never commit such negative actions again.

 

Ancestors Tarpanam Rituals

The Vedic practice which refers to an offering made to divine entities.
It is a blessing to Ancestors. Dr. Pillai teaches that performing Ancestral Pooja Rituals helps you to get blessings from you dynasties & ancestors to lead a peaceful happy life. Watch his Tarpanam Ritual here.

 

Specialized Spiritual Past Life Clearing That Specifically
Address Ancestral Lineage

Ancestral Peacemaking & Forgiveness 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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