Here in the west, karma is almost exclusively thought of on an individual basis, that is, in how it affects us personally. This makes sense, considering that in America individualism is probably the dominant philosophy. In eastern thought, however, karma is not only individual, but also collective.
In Buddhist and eastern forms in general, karma (literally action) generates
material existence. In this world view, we collaborate with other
sentient beings to mutually create and sustain planes of existence.
The Kamadhatu (desire realm), commonly known as the six realms, is made up of those planes with which we are most familiar. They are, in order from high to low: the gods (Deva), consisting of beings who are engaged in pleasurable distraction; the demi-gods (Asura), who though powerful are dominated by envy; humans, who are led mostly by desire; animals, in a state of natural, though ignorant, perfection; hungry ghosts (Preta), driven by insatiable appetites and greed; and hell beings, dominated by anger or hatred. These realms are depicted in the Bavachakra, or wheel of life, in Indo-Tibetan iconographies.
This all seems rather esoteric, until we begin to apply the concepts to ourselves. On reflection, I can see elements of each of the six realms within myself. At various times I am engaged in pleasurable distraction, envious, driven by attractions, happily ignorant, greedy, or filled with anger.
And expanding beyond ourselves to look at societal groups from family units, to social networks, upward to larger groupings based on regional, political, religious, or national affiliations, we can see the same tendencies.
Tenzin Wangyal Rinpoche, a Tibetan teacher in the indigenous Bon/Buddhist tradition, speaks about the six realms of existence, saying: "karma is collective, the beings in each realm share similar experiences in a consensual world, as we share similar experiences with other humans. Collective karma creates bodies and senses and mental capacities that allow individuals to participate in shared potentials and categories of experience."
If we can begin to see society on those terms, I think we can also start to understand larger patterns of behavior. An example of this would be the recent spate of mass killings, in which unbalanced individuals have gone on public rampages, leaving many dead and injured, and the karmic fallout that the rest of us have to deal with, all while seeming detached from their own actions.
Considered out of context, these seem to be random and isolated events. But, zooming out far enough, to consider the history of our country and its very foundation built on violence and individualism, and then zooming back in to see the glorification of brutality and vengeance in our media, the wars we actively create, as well as the estrangement and social disconnects we all suffer, then it becomes less of a surprise that these things are happening in our midst.
And not all collective karma is bad.
We also share a generosity of spirit, in which people step up to help others in times of hardship or tragedy. Countless individual acts, both selfish and selfless, combine every day to create this mutually sustained existence seemingly filled with love and hate in equal measure.
The importance of understanding the six realms is not so much in believing in them as separate places of existence, but in recognizing them as states of being that we experience not only within ourselves, but also collectively, and to use that awareness as a platform for our own liberation, and that of society.
If we want a new world, we literally can (and do) create it, every moment of every day. We can choose to consciously build this world together, based on higher motivations, or we can continue to unconsciously generate the aspects of dysfunction we are all so familiar with by now. Being a realist, I accept that both directions exist at the same time, but also being an optimist, I am willing to work toward and believe in the possibility of something better.
Care to join me? Let's do it.
In Buddhist and eastern forms in general, karma (literally action) generates
material existence. In this world view, we collaborate with other
sentient beings to mutually create and sustain planes of existence.The Kamadhatu (desire realm), commonly known as the six realms, is made up of those planes with which we are most familiar. They are, in order from high to low: the gods (Deva), consisting of beings who are engaged in pleasurable distraction; the demi-gods (Asura), who though powerful are dominated by envy; humans, who are led mostly by desire; animals, in a state of natural, though ignorant, perfection; hungry ghosts (Preta), driven by insatiable appetites and greed; and hell beings, dominated by anger or hatred. These realms are depicted in the Bavachakra, or wheel of life, in Indo-Tibetan iconographies.
This all seems rather esoteric, until we begin to apply the concepts to ourselves. On reflection, I can see elements of each of the six realms within myself. At various times I am engaged in pleasurable distraction, envious, driven by attractions, happily ignorant, greedy, or filled with anger.
And expanding beyond ourselves to look at societal groups from family units, to social networks, upward to larger groupings based on regional, political, religious, or national affiliations, we can see the same tendencies.
Tenzin Wangyal Rinpoche, a Tibetan teacher in the indigenous Bon/Buddhist tradition, speaks about the six realms of existence, saying: "karma is collective, the beings in each realm share similar experiences in a consensual world, as we share similar experiences with other humans. Collective karma creates bodies and senses and mental capacities that allow individuals to participate in shared potentials and categories of experience."
If we can begin to see society on those terms, I think we can also start to understand larger patterns of behavior. An example of this would be the recent spate of mass killings, in which unbalanced individuals have gone on public rampages, leaving many dead and injured, and the karmic fallout that the rest of us have to deal with, all while seeming detached from their own actions.
Considered out of context, these seem to be random and isolated events. But, zooming out far enough, to consider the history of our country and its very foundation built on violence and individualism, and then zooming back in to see the glorification of brutality and vengeance in our media, the wars we actively create, as well as the estrangement and social disconnects we all suffer, then it becomes less of a surprise that these things are happening in our midst.
And not all collective karma is bad.
We also share a generosity of spirit, in which people step up to help others in times of hardship or tragedy. Countless individual acts, both selfish and selfless, combine every day to create this mutually sustained existence seemingly filled with love and hate in equal measure.
The importance of understanding the six realms is not so much in believing in them as separate places of existence, but in recognizing them as states of being that we experience not only within ourselves, but also collectively, and to use that awareness as a platform for our own liberation, and that of society.
If we want a new world, we literally can (and do) create it, every moment of every day. We can choose to consciously build this world together, based on higher motivations, or we can continue to unconsciously generate the aspects of dysfunction we are all so familiar with by now. Being a realist, I accept that both directions exist at the same time, but also being an optimist, I am willing to work toward and believe in the possibility of something better.
Care to join me? Let's do it.
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