RELATIONSHIP ANALYSIS

Finding or Understanding a Partner using Numerology

The concept of using numerology to estimate the potential for longterm compatibility with a prospective partner is a surefire way increase your odds for a good relationship. Looking to numerology is also a good way to address problems in an existing relationship, and gain new understanding.

That said, I want to make it clear that while some numbers seem to blend together easily and with little friction, and other numbers seem to be rubbing against the grain for you, there are no absolutes or ideals that you should be seeking. You can use the guide below to quickly compare two individual Lifepath numbers and the Destiny or Expression numbers, or any of the other numbers in the profile for that matter. While some may wish to carry this further and compare other factors in the respective profiles, and many numerologists do, my sense is that these two important numbers should be the focus of your investigation.

The most important number in your comparison is the Lifepath number. If you haven't learned how to calculate and understand the meaning of the Lifepath, It is important to build a relationship with a partner having a Lifepath compatible with your own because for both individuals, the Lifepath number shows the natural inclinations at birth and the set of traits that will always be present in you and in your prospective partner. You must act on these traits to attain a sense of self-worth and happiness. For example, the Lifepath 3 is one that emphasizes expression, sociability, and creativity as the natural mode of activity for its native. When these traits are highly valued by the Lifepath of the partner, such traits are readily supported and living together as a couple is facilitated. When these numbers are not in harmony, some degree of compromise will be necessary for both individuals to maintain a comfort zone and sense of general happiness.

Next in importance is the Expression or Destiny number which is the number calculated from your full birth name. If you are not familiar which converting your name to a single digit number. The Expression number defines the direction in life and what you must strive to attain.

*note: For the purposes of evaluating relationships, master numbers 11 and 22 are reduced to 2 and 4 respectively.

Your comparison chart might look like this:

While this gives an instance glance at the degree of compatibility or challenge in the relationship, it is probably wise to take this a step further and attempt to gain some insight into the actual blending, or failing to blend, of the numbers. The following notes discuss the possibilities of these encounters:

1 and 1: Two people with a strong desire to lead, and, two people who want very much to be independent. Two 1s in a relationship understand and accept each other perhaps better than any other number can understand the 1. This is a relationship not without pitfalls as the match can get dicey when they start to compete. But for the most part, it is a good one filled with excitement and activity.

1 and 2: Two very different people who do well if they remember their roles. The 1 is best equipped to be the breadwinner, and the 2 will be the one to feather the nest and keep the warmth of romance alive and well. The 1 must avoid being distracted and never forget how important attention is for the 2 partner.

1 and 3: This is a very lively couple that seem to shamelessly enjoy life and each other. The 3 is good at acknowledging the 1 accomplishments and stroking the ego. The 3 provides the ideas and the 1 provides the push, so this couple can cover a lot of ground. Yet they have to be careful about what they say since neither handles criticism very well.

1 and 4: 4's desire for control is a tough sell on the 1. The 1's need to make things happen now, frustrates the meticulous 4. Opposites in many ways, these two should not expect easy compromise. If they ever can accept one another for who they are, their respective strengths will make a solid relationship.

1 and 5: This is a very compatible combination as both of these numbers are ones that like to have a lot of freedom in a relationship. The drive for independence is paramount for each. They may be so busy with their own "thing" that time together is limited, very special, and often exciting. As you might expect, the most serious threat is when either tries to impose his or her will on the other.

1 and 6: This is a power struggle waiting to happen. The 6 wants and needs to a caretaker. The 1 has an absolute need to be independent and unrestrained. This can be a successful pairing only if they can work past this roadblock, and give each other the support they both need.

1 and 7: These are very different energies but ones that somehow blend nicely. The 7 provides wise insights while the 1 becomes a needed motivator. The key is to understand the tendencies; the 1 can get too busy with the outer world to always be there for the 7, and the 7 can be too into their own world to be there for the 1. Neither should take this absence personally.

1 and 8: From a business standpoint, this is a good match. But from the love angle, it is questionable at best. Both are so assertive and demanding, that expectations can far exceed reality. Negative feedback from either will be deadly in this pairing. Success depends on a open and mutual willingness to compromise and limit demands.

1 and 9: The 9 brings a selflessness to the relationship which allows the 1 to operate in an environment that is understanding and smooth flowing. The 1 will have to learn to share the partner who is inclined to extend a giving nature outside the home. If there is trouble in this partnership it will generally come from the 9s difficulty tolerating the 1's assertive and individualistic behavior.

2 and 2: A great match of two souls both needing to give and receive love. Experts at mediation, they have little difficulty finding common ground on just about any issue that arises. The only word of caution for this pairing is that they must each remember how thin their own skin is so as to not cause verbal injury to the other. Generally this is not a problem because of their polite manner and mutual respect.

2 and 3: These are potentially very good partners because of the good humor and good chemistry. The 3 is always "on stage" and full of life and social energy, while the 2 is happy as a lark standing back and enjoying the show. The 2 balances the needs of the 3 by providing a soothing and calming influence.

2 and 4: This is a steady pairing resulting in comfort personified. When it comes to home and family, the 4 is the ultimate builder and provider. Security is 4's forte. Nothing is more appealing to the 2 than home, hearth, and family. The only difficulty likely here is one of perception. The 2 needs love to be shown and always physically apparent, and the 4 is sometimes not so demonstrative.

2 and 5: The 2 needs family and an ever present sense of being loved, and the 5 need total freedom to pursue whatever avenues appear on the horizon. This is one where the chemistry has to be very strong in order for the two very different souls to forge some significant compromises. Obviously, these two can provide a lot that may otherwise be missing, but it won't be an easy road.

2 and 6: This is another good love match. The 6 ranks first in family while the 2 tops the chart in love and caring. Still the pair need to watch their Ps and Qs as the 6 has a surprising need for approbation, and 2's thin skin can suffer with the direct and demanding approach that sometimes characterizes the 6. Considerations of feelings is a must.

2 and 7: This is a couple that has some strong and dissimilar needs. The 2's need for demonstrative love and 7's need for a good deal of space and solitude make this a pairing that will work only if both can stay tuned in to the other's needs and be willing to cater to them at least to some degree. Generally the 2 will have to find something to occupy much of the time that would otherwise be devoted to the mate.

2 and 8: A pairing that usually works very well because it is likely that each has a clear vision of their role. The 8 is about the outer world of business and attainment, taking care of the financial needs of the family. The 2 takes care of the family and is there to pamper the ego of their partner. A pitfall in this relationship can occur if the 8 fails to sufficiently value the labors of the 2. Generally, this is the classic traditional family model, or in the case of the male 2, female 8, the classic male/female role reversal.

2 and 9: These two can have a wonderful relationship or it can be not so wonderful. The 2 needs constant attention, and certainly the 9 is a caring individual. But the care they naturally possess is spread to all humanity and often it is not focused enough at home. The 9 is a natural leader and the 2 is a natural follower, so there is always hope. The 9 needs to remember that the 2 hates to be alone, and the 2 needs to be forewarned that the 9's love will only stretch so far.

3 and 3: Wild and interesting describes this pairing of two with so much creative and social potential. No one has more fun that a pair of 3s who understand and support one another. The question may become who is going to take care of the mundane. The pitfall of this relationship comes when neither partner can hold on to reins of practical everyday details.

3 and 4: When the spontaneous 3 pairs with the micro-manager 4, something has to give, and often it won't. The 3 will take each day as it comes while the 4 has to have a definite plan far into the future. If the two can ever figure out how to meet in the middle, they will do a good job of balancing each other's shortcomings. The 3 will show the 4 how to have fun while the 4 can give the 3 a needed sense of security.

3 and 5: This is one of the most social combination you will find. The two will generally find each other very interesting and their ability to entertain will be never ending. Social opportunities, travel, and numerous activities promise this relationship won't get boring. Both are creative by nature, yet neither excels at managing the budget, so everyday affairs can cause problems sometimes.

3 and 6: This is a natural combination that works well in most cases. The 3 is full of enthusiasm and ideas, and the 6 provides the stability, support, and encouragement that often makes this combination an idea team in many ways. The chemistry here is very strong and durable. The challenge of this combination can come in the form of 6 jealous feelings toward the oft flirtatious 3. Usually it will be the 6 who will have to learn to deal with an inborn trait.

3 and 7: These two are about as different as people get. The 3 wants to be constantly on the go with a swirl of activity, travel, and social contact that the 7 will find intolerable. The 7 needs solitude and can only take so much human contact before retreating to their preferred peace and quiet. Confrontation in this pairing never works well, and it will be up to both to understand the long-term need for compromise. The key to success here is open dialog regarding wants, needs, and goals.

3 and 8: This is a combination that requires extra effort mostly because of the departure of needs. The 8 needs goals and authority to feel happy, and efforts focused here leave the 3 without needed attention and stimulation. The secret to success in this combination, if there is one, is frequent getaways; periods when the 3 gets the 8 away from business and relaxed enough to have some fun. There isn't much frivolity in the 8, and this can sometimes be a tough sale.

3 and 9: This is a wonderful combination of two people who are apt to keep each other endlessly engaged in a variety of creative ways. Both like to be on stage and both are interested in people. They care about people and the 9 can be generous to a fault. The 9 is the teacher and the 3 is the ever eager student. Sharing experience is a never ending joy of this pairing. The problem the couple faces is settling down, feathering a nest, and keeping the bills paid. Even after they are settled and set, romantic adventures will always be important.

4 and 4: The keywords for this combination are solid and secure. For individuals who need to know that the bills are paid and future is totally secure, who better to fill this need than another 4. These two will share goals that they work for and nearly always achieve. Success is measured by a sense that growth is continual and this includes love and romance. The down side of this pairing, if there is one, is the sense that nothing is ever completely okay. It's hard to relax , be spontaneous, and enjoy the moment and each other. Nonetheless, there are few relationships destined to be more stable than this one.

4 and 5: Challenge. The 4 and the 5 have different temperaments and different ways of communicating. The 4 is very direct to the point, while the 5 will be more diplomatic and indirect. 4s don't like change, and 5s have to have it. To find success, this couple will need to respect the difference and pay attention to what is said and what is inferred.

4 and 6: A comfortable match of traditional types, this pairing has promise from the very beginning. Chances are the 6 will want to take the lead in this relationship, and a secure home and family are all that is needed to produce a satisfying long-term situation. The challenge of this relationship is compromise. Neither is very good at this.

4 and 7: This is a relationship that has a serious tone about it and may be driven by a mutual need for security. It is loyal and devoted, even it it may lack the fire and passion of some combinations. The 4 is a natural provider of rock solid security and home values. The 7 provides a quest for continued mental development and adventure. The combination makes life both secure and yet more interesting for both.

4 and 8: This is a comfortable pairing because both parties understand hard work and have a good head for business and getting ahead in the world. The 4 is the cautious planner, while the 8 has a more grandiose approach to endeavors. The only problem probably can be one of finding the time to spend together in a quest for romance. Yet this is a couple that knows how to build for the future and develop a very secure relationship.

4 and 9: These two are so very different that successful pairings are rare. The 9 is far more social and fosters deep humanitarian instincts. The 4 is focused on the basics of building a secure and solid immediate world. To succeed in a relationship requires both to be aware of how different their approaches are, and somehow muster a willingness to accept. The 4 will certainly appreciate the 9's knowledge and intelligence, and the 9 must likewise value the 4's ruthless consistency.

5 and 5: A pair of 5s is a very compatible couple who prize their freedom to be different and adventuresome. Few others will be as open to the constant flow of new ideas and changes so common in the 5. In this relationship, partners easily anticipate what the other is thinking and where they are going. And they also have a sense for staying out of the way and accepting the freewheeling lifestyle. 5s choosing to support one another can do just about anything. The difficulty with this pairing is focus, and there may be a problem handling the mundane day-to-day affairs.

5 and 6: This is a combination requiring great compromise since the 5 thrives on freedom and space, and the 6 is noted for exerting control and nurturing supervision. The 6 wants complete commitment, and the 5 is looking for adventure and new horizons. In a relationship, they would probably be good for each other if they could find a way to meet somewhere near the middle. They must avoid any tendency to become entrenched in positions that just won't work for the other.

5 and 7: This is a relationship which is more or less free of rules and procedures. In some ways, these two are much alike and the relationship is generally very compatible. The 7 values the time to be alone and enjoy the world of study and reflection in their private space. At the same time, the 5 has plenty going on and appreciates not having demands for attention being the paramount feature of the relationship. Yet these two can get together and find a never ending stream of mutual interests to discuss and explore.

5 and 8: This is a relationship between two individuals who don't always follow the rules, and they might find themselves locking horns on the rules of a relationship. The 8 is used to being the boss and dominating most situations. The 5 seeks freedom from any restraints. The 8 is focused on success, particularly in a financial sense, and the 5 doesn't even want to think about money. It will take careful planning and compromise to make this relationship work.

5 and 9: This is a relationship between two who may find it hard to work the relationship into their busy schedules. Both of these numbers represent people who are apt to be in a constant state of transition and change. In this regard they have much in common and will generally find each other very interesting, for the moment or for the long haul. The compassion of the 9 and progressive thinking of the 5 seems to blend well. Establishing a commitment to security is a must.

6 and 6: This is a combination charged with romance, but in essence it is rather practical by nature. Home and family is second nature here, and these will be the top priorities for sure. This is a very compatible pairing. The 6 knows what's best for their partner, so they do a good job of taking care of each other, and a family is a must. Yet the 6 by its nature wants the whole family under his/her thumb, so the challenge may be in agreeing who is going to be charge. The circumstances of the relationship will usually be able to sort this out.

6 and 7: These are two very different people with very different ideas about a relationship. The 6 is openly interested in a permanent situation complete with a stable home and family. With the secretive 7, it is hard to tell what the goal might be, and only time will tell. Despite the sexual attraction that may be present, this is a very challenged combination. The 6 is too controlling, and the 7 just isn't to be closely managed. The compromises required in this relationship really bend and manipulate the natural traits of both numbers.

6 and 8: This is a very positive and compatible relationship of two who are usually open and positive in most that they do. This is a couple with big ideas, and their ideas are usually brought to reality in grand fashion. The home will provide plenty of space for family, work, and frequent entertaining of their many friends. A down side to the relationship can occur if the possessive 6 has to compete too much with the business interests of the 8. Likewise, the 8 will be frustrated when the demands at home cramp the executive lifestyle and obligations.

6 and 9: This is generally a very compatible relationship prospect as the 9 is one of the few numbers to gain 6's utmost respect. In a family situation, the 6 is unsurpassed as a manager, and the 9 is never reticent in heaping praise in recognition. This often creates a mutual admiration environment that provides a happy home for both partners. The 6 helps the 9 stay focused on details and common sense issues, while the 9 broadens the 6's outlook and sense of the world at large. The expansiveness of this pairing may suggest the need to keep a close eye on the budget.

7 and 7: This is one situation in which no one understands the eccentricities of a 7 nearly as well as another 7. Thus, this is a very compatible pairing. With the right attitude, this couple will find the interest to freely explore the world together, or spend their days in happy solitude together. Chances are you are on the same psychic wavelength, so you will surely catch the signals as they flash by. The downside of this pairing is the tendency to not communicate, so an effort may have to be made to keep the lines open and operating.

7 and 8: This is a combination that seems to work well physically, but one which is plagued with problems on the emotional level. The 8 has a tendency to dominate and control, and the 7 is a very private person prone to resist attempts to exert authority. The power of both numbers can result in frequent verbal battles. Yet there is a stability factor in the pairing that makes long-term success a possibility if accommodations can be reached.

7 and 9: This couple is anything but neutral in their affiliation. They are listed neutral because the relationship can go either way depending largely on spiritual beliefs. Both have strong spiritual inclinations and deeply held positions. However, these views of the spiritual and God often divide along rigidly held lines. In such cases, compromise is usually not an option. When the spiritual positions are in harmony, this can be a very compatible combination.

8 and 8: This pairing might be known as the "Dynamic Duo" as this is a combination that is full of passion and romance. Indeed, this pairing is a strong and enduring match- up. Yet both partners will be easily distracted by the events in their life as goals and professional demands often supersede romantic possibilities. Solid as the relationship probably is, the couple may have a hard time communicating the depth of feeling in either word or deed. Guard against competing with one another, and getting caught up in schedules and the demands of work. Make time for each other and always focus on being equal partners.

8 and 9: This is a challenging combination in which two highly motivated individuals - motivated in very different ways - find it hard to accept the ways of the other. In general the goals of the 9 are lofty and may have a humanitarian bend, while the 8 seeks the reward that comes with development of leadership and material success. To have much of a chance, the 8 will have to appreciate the lessons that can be learned from their generous partner. When they are able to work as a team, this is a powerful and often inspirational pair. Too often, however, the combination fails to click.

9 and 9: This relationship has much promise as it usually engages two charismatic types possessing much intellectual stimulation. The nature of the 9 is selfless, so this combination usually faces few challenges; each wanting to please the other and always be there for each other. A relationship offering the opportunity to grow, learn, and serve, this is often an inspiring combination.

"I declare, O Bhikkhus, that volition is Karma. Having willed one acts by body, speech, and thought." (Anguttara Nikaya)

In answering these subtle questions, the Venerable Buddhaghosa writes in the Visuddhi Magga:

"No doer is there who does the deed;

Nor is there one who feels the fruit;

Constituent parts alone roll on;

This indeed! Is right discernment."

For instance, the table we see is apparent reality. In an ultimate sense the so-called table consists of forces and qualities.

For ordinary purposes a scientist would use the term water, but in the laboratory he would say H 2 0.

In this same way, for conventional purposes, such terms as man, woman, being, self, and so forth are used. The so-called fleeting forms consist of psychophysical phenomena, which are constantly changing not remaining the same for two consecutive moments.

Buddhists, therefore, do not believe in an unchanging entity, in an actor apart from action, in a perceiver apart from perception, in a conscious subject behind consciousness.

Who then, is the doer of Karma? Who experiences the effect?

Volition, or Will (tetana), is itself the doer, Feeling (vedana) is itself the reaper of the fruits of actions. Apart from these pure mental states (suddhadhamma) there is no-one to sow and no-one to reap.

Classification of Karma

1. With respect to different functions, Karma is classified into four kinds:

2. REPRODUCTIVE KARMA

Every birth is conditioned by a past good or bad karma, which predominated at the moment of death. Karma that conditions the future birth is called Reproductive Karma. The death of a person is merely 'a temporary end of a temporary phenomenon'. Though the present form perishes, another form which is neither the same nor absolutely different takes its place, according to the potential thought-vibration generated at the death moment, because the Karmic force which propels the life-flux still survives. It is this last thought, which is technically called Reproductive (janaka) Karma, that determines the state of a person in his subsequent birth. This may be either a good or bad Karma.

According to the Commentary, Reproductive Karma is that which produces mental aggregates and material aggregates at the moment of conception. The initial consciousness, which is termed the patisandhi rebirth consciousness, is conditioned by this Reproductive (janaka) Karma. Simultaneous with the arising of the rebirth-consciousness, there arise the 'body-decad', 'sex-decad' and 'base-decad' (kaya-bhavavatthu dasakas). (decad = 10 factors).

(a) The body-decad is composed of:

1. The element of extension (pathavi).

2. The element of cohesion (apo).

3. The element of heat (tajo).

4. The element of motion (vayo).

(b) The four derivatives (upadana rupa):

1. Colour (vanna).

2. Odour (gandha).

3. Taste (rasa).

4. Nutritive Essence (oja)

These eight (mahabhuta 4 + upadana 4 = 8) are collectively called Avinibhoga Rupa (indivisable form or indivisable matter).

(c) Vitality (jivitindriya) and Body (kaya)

These (avinibhoga 8 + jivitindriya 1 + Kaya 1 = 10) ten are collectively called "Body-decad" = (Kaya dasaka).

Sex-decad and Base-decad also consist of the first nine, sex (bhava) and seat of consciousness (vathu) respectively (i.e. eye, ear, nose, tongue, and body).

From this, it is evident that the sex of a person is determined at the very conception of a being. It is conditioned by Karma and is not a fortuitous combination of sperm and ovum cells. The Pain and Happiness one experiences in the course of one's lifetime are the inevitable consequence of Reproductive Kamma.

2. SUPPORTIVE KARMA

That which comes near the Reproductive (janaka) Kamma and supports it. It is neither good nor bad and it assists or maintains the action of the Reproductive (janaka) Karma in the course of one's lifetime. Immediately after conception till the death moment this Karma steps forward to support the Reproductive Karma. A moral supportive (kusala upathambhaka) Karma assists in giving health, wealth, happiness etc. to the being born with a moral Reproductive Karma. An immoral supportive Karma, on the other hand, assists in giving pain, sorrow, etc. to the being born with an immoral reproductive (akusala janaka) Karma, as for instance to a beast of burden.

3. OBSTRUCTIVE KARMA OR COUNTERACTIVE KARMA

Which, unlike the former, tends to weaken, interrupt and retard the fruition of the Reproductive Karma. For instance, a person born with a good Reproductive Karma may be subject to various ailments etc., thus preventing him from enjoying the blissful results of his good actions. An animal, on the other hand, who is born with a bad Reproductive Karma may lead a comfortable life by getting good food, lodging, etc., as a result of his good counteractive or obstructive (upabidaka) Karma preventing the fruition of the evil Reproductive Karma.

4. DESTRUCTIVE (UPAGHATAKA) KARMA

According to the law of Karma the potential energy of the Reproductive Karma could be nullified by a mere powerful opposing Karma of the past, which, seeking an opportunity, may quite unexpectedly operate, just as a powerful counteractive force can obstruct the path of a flying arrow and bring it down to the ground. Such an action is called Destructive (upaghataka) Karma, which is more effective than the previous two in that it is not only obstructive but also destroys the whole force. This Destructive Karma also may be either good or bad.

As an instance of operation of all the four, the case of Devadatta, who attempted to kill the Buddha and who caused a schism in the Sangha (disciples of the Buddha) may be cited. His good Reproductive Karma brought him birth in a royal family. His continued comfort and prosperity were due to the action of the Supportive Karma. The Counteractive or Obstructive Karma came into operation when he was subject to much humiliation as a result of his being excommunicated from the Sangha. Finally the Destructive Karma brought his life to a miserable end.

(B) There is another classification of Karma, according to the priority of effect:

1. WEIGHTY (GARUKA) KARMA.

This is either weighty or serious – may be either good or bad. It produces its results in this life or in the next for certain. If good, it is purely mental as in the case of Jhana (ecstasy or absorption). Otherwise it is verbal or bodily. On the Immoral side, there are five immediate effective heinous crimes (pancanantariya karma): Matricide, Patricide, and the murder of an Arahant, the wounding of a Buddha and the creation of a schism in the Sangha. Permanent Scepticism (Niyata Micchaditthi) is also termed one of the Weighty (garuka) Karmas.

If, for instance, any person were to develop the jhana (ecstasy or absorption) and later were to commit one of these heinous crimes, his good Karma would be obliterated by the powerful evil Karma. His subsequent birth would be conditioned by the evil Karma in spite of his having gained the jhana earlier. Devadatta lost his psychic power and was born in an evil state, because he wounded the Buddha and caused a schism in the Sangha.

King Ajatasattu would have attained the first stage of Sainthood (Sotapanna) if he had not committed patricide. In this case the powerful evil Karma acted as an obstacle to his gaining Sainthood.

2. PROXIMATE (ASANNA) KARMA OR DEATH-PROXIMATE KARMA

This is that which one does or remembers immediately before the moment of dying. Owing to the great part it plays in determining the future birth, much importance is attained to this deathbed (asanna) Karma in almost all Buddhist countries. The customs of reminding the dying man of good deeds and making him do good acts on his deathbed still prevails in Buddhist countries.

Sometimes a bad person may die happily and receive a good birth if he remembers or does a good act at the last moment. A story runs that a certain executioner who casually happened to give some alms to the Venerable Sariputta remembered this good act at the dying moment and was born in a state of bliss. This does not mean that although he enjoys a good birth he will be exempt from the effects of the evil deeds which he accumulated during his lifetime. They will have there due effect as occasions arise.

At times a good person may die unhappy by suddenly remembering an evil act of his or by harbouring some unpleasant thought, perchance compelled by unfavourable circumstances. In the scriptures, Queen Mallika, the consort of King Kosala, remembering a lie she had uttered, suffered for about seven days in a state of misery when she lied to her husband to cover some misbehaviour.

These are exceptional cases. Such reverse changes of birth account for the birth of virtuous children to vicious parents and of vicious children to virtuous parents. As a result of the last thought moment being conditioned by the general conduct of the person.

3.HABITUAL (ACCINA) KARMA

It is that which on habitually performs and recollects and for which one has a great liking. Habits whether good or bad becomes ones second nature, tending to form the character of a person. At unguarded moments one often lapses into one's habitual mental mindset. In the same way, at the death-moment, unless influenced by other circumstances, one usually recalls to mind one's habitual deeds.

Cunda, a butcher, who was living in the vicinity of the Buddha's monastery, died yelling like an animal because he was earning his living by slaughtering pigs.

King Dutthagamini of Ceylon (Sri Lanka) was in the habit of giving alms to the Bhikkhus (monks) before he took his own meals. It was his habitual Karma that gladdened him at the dying moment and gave him birth in the Tusita heaven.

4. RESERVE OR CUMULATIVE (KATATTA) KARMA

This literally means 'because done'. All actions that are not included in the aforementioned and those actions soon forgotten belong to this category. This is, as it were the reserve fund of a particular being.

(C) There is another classification of Karma according to the time in which effects are worked out:

1. Immediately Effective (ditthadhammavedaniya) Karma.

2. Subsequently Effective (uppapajjavedaniya) Karma.

3. Indefinitely Effective (aparapariyavedaniya) Karma.

4. Defunct or Ineffective (ahosi) Karma.

Immediately Effective Karma is that which is experienced in this present life. According to the Abhidhamma one does both good and evil during the javana process (thought-impulsion), which usually lasts for seven thought-moments. The effect of the first thought-moment, being the weakest, one may reap in this life itself. This is called the Immediately Effective Karma.

If it does not operate in this life, it is called 'Defunct or Ineffective' Karma.

The next weakest is the seventh thought-moment. Its effect one may reap in the subsequence birth. This is called 'Subsequently Effective' Karma.

This, too, is called Defunct or Ineffective Karma if it does not operate in the second birth. The effect of the intermediate thought-moments may take place at any time until one attains Nibbana. This type of Karma is known as 'Indefinitely Effective' Karma.

No one, not even the Buddhas and Arahantas, is exempt from this class of Karma which one may experience in the course of one's wandering in Samsara. There is no special class of Karma known as Defunct or Ineffective, but when such actions that should produce their effects in this life or in a subsequent life do not operate, they are termed Defunct or Ineffective Karma.

(D) The last classification of Karma is according to the plane in which the effect takes place, namely:

1. Evil Actions (akusala kamma) which may ripen in the sentient planes (kammaloka). (Six celestial planes plus one human plane plus four woeful planes = eleven kamaloka planes.) Here are only four woeful kamalokas.

2. Good Actions (kusala kamma) which may ripen in the sentient planes except for the four woeful planes.

3. Good Actions (kusala kamma) which may ripen in the Realm of Form (rupa brahamalokas).

There are four Arupa Brahma Lokas.

Questions on the Theory of Karma

Question: Do the Karmas of parents determine or affect the Karmas of their children?

Answer: Physically, the Karma of children is generally determined by the Karma of their parents. Thus, healthy parents usually have healthy offspring, and unhealthy parents have unhealthy children. On the effect or how the Karma of their children is determined: the child's Karma is a thing apart of itself – it forms the child's individuality, the sum-total of its merits and demerits accumulated in innumerable past existences. For example, the Karma of the Buddha-to-be, Prince Siddhartha was certainly not influenced by the joint Karma of his parents, King Suddhodana and Queen Maya. The glorious and powerful Karma of our Buddha-to-be transcended the Karma of his parents which jointly were more potent than his own.

Question: If the Karma of parents do not influence those of their children, how would the fact be explained that parents who suffer from certain virulent diseases are apt to transmit these evils to their offsprings?

Answer: Where a child inherit such a disease it is due to the force of the parents' characteristics because of the force of the latter's Utu (conditions favourable to germination). Take, for example, two seeds from a sapling; plant one in inferior, dry soil; and the other in rich, moist soil. The result is that the first seed will sprout into a sickly sapling and soon show symptoms of disease and decay; while the other seed will thrive and flourish and grow up to be a tall and healthy tree.

It will be observed that the pair of seeds taken from the same stock grows up differently according to the soil into which they are put. A child's past Karma may be compared to the seed: the physical disposition of the mother to the soil; and that of the father to the moisture, which fertilised the soil. Roughly speaking, to illustrate our subject, we will say that, representing the sapling's germination, growth, and existence as a unit, the seed is responsible for one-tenth of them, the soil for six-tenths, and the moisture for the remainder, three-tenths. Thus, although the power of germination exists potentially in the seed (the child), its growth is powerfully determined and quickened by the soil (the mother) and the moisture (the father).

Therefore, even as the conditions of the soil and moisture must be taken as largely responsible factors in the growth and condition of the tree. So must the influences of the parents (or progenitors, as in the case of the animal world) be taken into account in respect to the conception and growth of their offspring.

The parents' share in the Karma determining the physical factors of their issue is as follows: If they are human beings, then their offspring will be a human being. If they are cattle then their issue must be of their species. If the human being is Chinese, then their offspring must be of their race. Thus, the offspring are invariably of the same genera and species, etc., as those of the progenitors. It will be seen from the above that, although a child's Karma is very powerful in itself, if cannot remain wholly uninfluenced by those of it parents. It is apt to inherit the physical characteristic of its parents. Yet, it may occur that the child's Karma, being superlatively powerful, the influence of the parent's joint Karma cannot overshadow it. Of course, it need hardly be pointed out that the evil influences of parents can also be counteracted by the application of medical science.

All beings born of sexual cohabitation are the resultant effects of three forces:

1.The old Karma of past existence;

2.The seminal fluid of the mother, and

3.The seminal fluid of the father.

The physical dispositions of the parents may, or may not, be equal in force. One may counteract the other to a lesser or greater extent. The child's Karma and physical characteristics, such as race, colour, etc., will be the produce of the three forces.

Question: On the death of a sentient being, is there a 'soul' that wanders about at will?

Answer: When a sentient being leaves one existence, it is reborn either as a human being, a celestial being, (Deva or Brahama), and inferior animal, or a denizen of one of the regions of hell. The sceptics and the ignorant people held that there are intermediate stages – antrabhava – between these; and that there are being who are neither of the human, the celestial, the Deva or the Brahma worlds nor of any one of the stages of exist recognised in the scriptures – but are in an intermediate stage. Some assert that these transitional stages are possessed of the Five Khandhas (Five Aggregates: they are Matter (rupa); Feeling (vedana); Perception (sanna); 4. Mental-activities (sankhara); and Consciousness (vinnana).

Some assert that these beings are detached 'souls' or spirits with no material encasement, and some again, that they are possessed of the faculty of seeing like Devas, and further, that they have power of changing at will, at short intervals, from one to any of the existence mentioned above. Others again hold the fantastic and erroneous theory that these beings can, and so, fancy themselves to be in other than the existence they are actually in. Thus, to take for example one such of these suppositious beings. He is a poor person – and yet he fancies himself to be rich. He may be in hell – and yet he fancies himself to be in the land of the Devas, and so on. This belief in intermediate stages between existences is false, and is condemned in the Buddhist teachings. A human being in this life who, by his Karma is destined to be a human being in the next, will be reborn as such; one who by his Karma is destined to be a Deva in the next will be appear in the land of the Devas; and one whose future life is to be in Hell, will be found in one of the regions of hell in the next existence.

The idea of an entity or soul or spirit 'going', 'coming', 'changing' or 'transmigrating' from one existence to another is an idea entertained by the ignorance and materialistic, and is certainly not justified by the Dhammas that there is no such thing as 'going', 'coming', 'changing', etc., as between existences. The conception, which is in accordance with the Dhamma, may perhaps be illustrated by the picture thrown out by a cinema projector, or the sound of emitted by the gramophone, and their relation to the film or the sound-box and records respectively. For example, a human being dies and is reborn in the land of Devas. Though these two existences are different, yet the link or continuity between the two at death is unbroken in point of time. The same is true in the case of a man whose further existence is to be in hell. The distance between Hell and the abode of man appears to be great. Yet, in point of time, the continuity of 'passage' from the one existence to the other is unbroken, and no intervening matter or space can interrupt the trend of a man's Karma from the world of human beings to the regions of Hell. The 'passage' from one existence to another is instantaneous, and the transition is infinitely quicker than the blink of an eyelid or a lightening-flash.

Karma determines the realm of rebirth and the state of existence in that realm of all transient being (in the cycle of existences, which have to be traversed till the attainment, at last, of Nibbana).

The results of Karma are manifold, and may be effected in many ways. Religious offerings (dana) may obtain for a man the privilege of rebirth as a human being, or as a deva, in one of the six deva worlds according to the degree of the merit of the deeds performed, and so with the observance of religious duties (sila). The jhanas or states of absorption, are found in the Brahma world or Brahmalokas up to the summit, the twentieth Brahma world: And so with bad deeds, the perpetrators of which are to be found , grade by grade, down to the lowest depths of Hell. Thus are Karma, past, present and future were, are, and will ever be the sum total of our deeds, good, indifferent or bad. As was seen from the foregoing, our Karma determines the changes of our existences.

"Evil spirits" are, therefore, not beings in an intermediate or transitional stages of existence, but are really very inferior beings, and they belong to one of the following five realms of existence:

1.World of Men:

2. The Lowest plane of deva-world;

3. The region of hell;

4. Animals below men, and 5. Petas (ghosts).

Number 2 and 5 are very near the world of human beings. As their condition is unhappy, and they are popularly considered evil spirits. It is not true that all who die in this world are reborn as evil spirits; nor is it true that beings who die sudden or violent deaths are apt to be reborn in the lowest plane of the world of devas.

Question: Is there such a thing as a human being who is reborn and who is able to speak accurately of his or her past existence?

Answer: Certainly, this is not an uncommon occurrence, and is in accordance with the tenets of Buddhism in respect to Karma.

The following (who form, an overwhelming majority of human beings) are generally unable to remember there past existences when reborn as human beings: Children who die young. Those who die old and senile. Those who are addicted to the drug or drink habit. Those whose mothers, during their conception, have been sickly or have had to toil laboriously, or have been reckless or imprudent during pregnancy. The children in the womb, being stunned and started, lose all knowledge of their past existence.

The following are possessed of a knowledge of their past existences, viz: Those who are not reborn (in the human world) but proceed to the world of the devas, of Brahmas, or to the regions of Hell, remember their past existences.

Those who die suddenly deaths from accidents, while in sound health, may also be possessed of this faculty in the next existence, provided that their mothers, in whose womb they are conceived, are healthy. Again, those who live steady, meritorious lives and who in their past existences have striven to attain, often attain it.

Lastly the Buddha, the Arahantas and Ariyas attain this gift which is known as pubbenivasa abhnna (Supernatural Power remembering previous existences).

Question: Which are the five Abhinna? Are they attainable only by the Buddha?

Answer: The five Abhinna (Supernatural Powers): Pali - abhi, excellent, nana, wisdom) are:

Iddhividha = Creative power;

Dibbasola = Divine Ear;

Cetopariya nana = Knowledge of others' thoughts;

Pubbenivasanussati = Knowledge of one's past existence;

Dibbacakkhu = The Divine eye.

The Abhinna are attainable not only by the Buddha, but also by Arantas and Ariyas, by ordinary mortals who practise according to the Scriptures (as was the case with hermits etc, who flourished before the time of the Buddha and who were able to fly through the air and traverse different worlds).

In the Buddhist Scriptures, we find, clearly shown, the means of attaining the five Abhinna. And even nowadays, if these means are carefully and perseveringly pursued, it would be possible to attain these. That we do not see any person endowed with the five Abhinna today is due to the lack of strenuous physical and mental exertion towards their attainment.

Nature of Karma

In the working of Karma there are maleficent and beneficent forces and conditions to counteract and support this self-operating law. Birth (gati) time or condition (kala) substratum of rebirth or showing attachment to rebirth (upadhi) and effort (payoga) act as such powerful aids and hindrances to the fruition of Karma.

Though we are neither the absolutely the servants nor the masters of our Karma, it is evident from these counteractive and supportive factors that the fruition of Karma is influenced to some extent by external circumstances, surroundings, personality, individual striving, and so forth.

It is this doctrine of Karma that gives consolation, hope, reliance and moral courage to a Buddhist. When the unexpected happens, and he meets with difficulties, failures, and misfortune, the Buddhist realises that he is reaping what he has sown, and he is wiping off a past debt. Instead of resigning himself, leaving everything to Karma, he makes a strenuous effort to pull the weeds and sow useful seeds in their place, for the future is in his own hands.

He who believes in Karma does not condemn even the most corrupt, for they, too, have their chance to reform themselves at any moment. Though bound to suffer in woeful states, they have hope of attaining eternal Peace. By their own doings they have created their own Hells, and by their own doings they can create their own Heavens, too.

A Buddhist who is fully convinced of the law of Karma does not pray to another to be saved but confidently relies on him for his own emancipation. Instead of making any self-surrender, or calling on any supernatural agency, he relies on his own will power, and works incessantly for the well-being and happiness of all. This belief in Karma validates his effort and kindles his enthusiasm, because it teaches individual responsibility.

To the ordinary Buddhist, Karma serves as a deterrent, while to an intellectual, it serves as in incentive to do good. He or she becomes kind, tolerant, and considerate. This law of Karma explains the problem of suffering, the mastery of so-called fate and predestination of other religions and about all the inequality of mankind.