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PostPosted: Wed Mar 05, 2014 11:14 pm 
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Joined: Fri Nov 29, 2013 11:30 pm
Posts: 19
So, in the last 6 months to a year, I've completely overhauled my personal relationship to the dharma and developed a really deep practice. Between deep philosophical study, meditation, and volunteer work (for a buddhist scholar) I spend at least 4 dedicated hours on it every single day. In addition, I try to chant mantras (Vajrasattva and Medicine Buddha) while I walk or perform menial tasks, and I practice dream yoga (as best I can) at night.

During this time, I've been sick way more than I have ever been before. These are not life-threatening illnesses, but intense colds and flus (including a flu that lasted 22 days and didn't respond to anything.) When negative stuff like this happens, I like to keep the perspective that, at the very least, it's good because I'm burning off negative karma.

What I'm wondering is, can intensifying your practice and commitment (and in turn, deepening your wisdom) cause negative karmas to ripen faster? It almost feels as if negative karmas are just forcing themselves out into my life in benign ways instead of lingering to fester into bigger negative effects in the long run.


Before Ninakawa passed away, master Ikkyu visited him. "Shall I lead you on?" Ikkyu asked.
Ninakawa replied: "I came here alone and I go alone. What help could you be to me?"
Ikkyu answered: "If you think you really come and go, that is your delusion. Let me show you the path on which there is no coming and no going."

PostPosted: Wed Mar 05, 2014 11:21 pm 

Joined: Wed May 29, 2013 6:13 am
Posts: 2193
Basically, yes.

Specifically Vajrasattva practice can ripen negative karma prematurely. The idea here is that as a karmic "seed" ripens, it grows in intensity. So if you purify some negative karma in its immature form it is a fraction of the intensity it otherwise would be. So a bad cold or flu may be the karmic ripening of what would otherwise have been a serious disease. Or a financial setback would have otherwise been a bankruptcy, etc.

However as with all things in Vajrayana practice, it is best to have a teacher authorized by a lineage so that one can ask this type of question from someone that can actually answer it properly.

A human being has his limits. And thus, in every conceivable way, with every possible means, he tries to make the teaching enter into his own limits. ChNN

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