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Thanks for that scientific interpretation. I think it connects to another important point that the Buddha also taught about: non-self or non-essentialism, or in another wording, the misconception that things in the world are beholden to some metaphysically transcendent substance eg. a soul or "human nature." Another biological experiment on behavior was the one which separated wolves I believe from their pack and essentially threw them into a battle royale, where they formed new packs with the alpha male - beta male structure we are taught to recognize as natural to wolves. But in reality, it was not something natural; in a natural scenario, the "alpha" is just the father, and he is caring, not controlling. The misconception is to assume an essence of "wolf nature" prior to wolf existence, rather than recognize that conditions play a part in what game theoretical strategies emerge as stable and successful. The same applies with humans. There is not a human nature, good or evil, but decisions in circumstances solidifying everyone else's behavior over time. If circumstances change, then behavior changes. There is no need for souls, natures, theodicies, etc. Thus it relates back to Buddha's teaching that to rise out of a life of suffering, we must change our conditions/actions over time.

Thank you, for putting out this invaluable content. You have been shaping and polishing my understanding of Buddhist practices and thought through your videos. Thanks a lot.

Have been watching these videos for few weeks now. I like your calm and clear style of talking. There is something giving me sense "this guy has dharma in his heart". (Not wanting to sound so dramatic, but english isnt my native language :)

All your videos have really good vibes

Hey Doug, I sincerely thank you for the great content. You're a great teacher. Please keep coming up with new videos, they're among the very few good things in this difficult year.

I really like these scientific interpretations, thanks Doug

Hi Doug and once again greetings from Denmark. Thank you so much for your content. It's not easy (or possible, as far as I'm concerned) to find a dharma teacher of early/secular buddhism here, so your content means the world to me and makes me ponder the dharma in different ways, as I imagine teachers do to their students. My comment here is maybe something you already thought of, but I couldn't help but add it anyway. When we are talking about the human tendency to look for "the karmic root behind the actions of people around us", this too has a scientific name and a lot of studies behind it: Theory of Mind. So it is definitely a thing too, and often unknowingly a process of ours to look for intentions, motivation and thoughts behind actions. Combining Theory of Mind with Reciprocal Altruism there seems to be a lot of scientific grounding for at least 'believing' in karma in a demistyfied way. Sorry for the long comment, but this also reminds me of Robert Wrights evolutionary argument for why our minds are always craving and are never satisfied for long: Because if we were satisfied forever, we wouldn't have survived back in the day. I am looking forward to the future of science and how it might add to our understanding of buddhist concepts and ideas. I wish you a happy new year.

The best explanation about Karma I found. Thanks very much Sir

Very interesting video. I am a zoologist/ethologist specialised in social behaviour, and I have recently published a book called "Ethical Vegan" in which I use the animal examples you have chosen here, but to explain the biological foundations of the concept of ahimsa, which in turn I claim is the philosophical foundation of ethical veganism. Writing the book is what awoke my interest in Buddhism, as I was looking at how different religions interpret ahimsa.

I feel Karma is well defined in this quote: "Welcome to karma cafe, there are no menu here, you will be served what you deserve." As always keep up the great detailed work sir.

The way I experience / understand karma is as the nexus between the process that is happening (reality) and suffering. It is an illusion that disappears once the true nature of reality is grasped (i.E. anicca, anatta et). Therefore, using concepts such as bad or good karma might be helpful for a "blind" mind that believes there is a man in the machine, there is someone in control. someone who pulls levers and then "good" or bad "things" happen (where good or bad are classified through the mechanism of suffering... i.e. Pain is bad... Pleasure is good etc..). Therefore, to that person who is still blind and believes there is an "I", a karma exists. This person intends.. then acts.. then judges.. suffers... or derives pleasure... If suffers, then they think to themselves it must be a bad karma... if enjoys then "the karma must be good"... and so on and so on... There is an intention, action, ,there is an egoic reaction.. ,there is suffering and hence this person is experiencing karma... Once the person has realized the true nature of reality, there is no reaction.. there is no judgement, there is no ego/ I, there is no Karama... Just a process. That process on the other hand is all about interdependent phenomena which are beyond a mind's grasp; probably all minds but a Buddha's. The above fits perfectly with why skillful mindset is conducive to a good karma. The law of nature is such that a proper worldview alleviates suffering (yes, there is still pain and tragedy but the reaction diminishes).. Less suffering interpreted as a good karma... In the end a wholesome person will see the true nature of reality and will get out of karma. That is the journey of life that each one of us needs to walk alone...

I've been watching lots of your videos since I've found your channel recently and I do really appreciate your sharings on the topics on Buddhism. It's inspired me to take up the practice and study of the matter! This video reminds me of Altruism by Matthieu Ricard that I'd read recently. :)

This Dharma talk is very relevant to our modern society...gives me lots of food for thought. You give a very clear and simple explanation of karma in relation to our everyday life.. Thanks so much. This video will definitely be watched again..

As I starte to study and read different books and videos in direction finding true Self I was confronted with Karma which never I could not understand it fully, but the way you described and explained Karma I did understand it completely and I am thankful for that specially I find very useful and helpful your videos is that you show those difficult words on screen which help me by seeing them to find the meaning even in dictionary if they are unknown to me because of my knowledge is not so deep. Thank you Doug

Excellent discussion, Doug. Thank you so much for your hard work on these videos ♥️

This would be my first comment on your channel. Learning a lot from your videos Doug. Thanks a lot for the effort you put in. I would like to add my viewpoint on Karma. I feel that Karma whether volitional or physical always causes an effect good or bad depending on the root volition. However the intensity, timing or variability of its effect cannot be determined by a person. And this inability to determine when that Karma will bear fruit, in what form or with what accumulated intensity is what makes people question the concept itself or think that it is probabilistic. It is never probabilistic. It will eventually result in a good or bad consequence depending on your Karma, maybe not in this very lifetime as your other previous Karmas maybe heavier and mature to bear result in this life. Bad things happening to good people or good things happening to bad people is solely the compounded result of their past Kammas. Innocent kids dying or being killed as compared to dictators enjoying their lives creating havoc is a manifestation of their assorted Karmas. It is difficult to accept and wrap one's head around this but that is how it is.

I wish to all of you with all my heart that you can create this sort of videos based on your own experience. If you follow the 8-fold path naturally, you will see a beautiful building in front of you (Dharma). You have to make a decision now. Do you want to learn a lot of words that describe the process of building the house, including the structure of it, the composition of the walls and the origin of the materials? Or do you want to enter the house and experience what it is like to be inside? If you choose the latter, simply follow these basic steps. Sit and make a firm decision that during this meditation you are ready to die. Listen to your intuition. Decide to leave everything you know, you have achieved, you have loved behind and take nothing with you. Be absolutely delighted with the beauty of the house in front of you and feel the joy of that beauty in your chest (Píti). Take four steps towards the house's only entrance (4 Noble Truth). Take the door handle and feel the three movements needed to open it (Anicca, Anatta, Dukkha). You will find that the door is always open to those who have followed this simple procedure. Let your consciousness follow this process passively with great focuss (Vipassana). Then you can walk in and experience the true reality hidden inside. Of course, it starts with waking up from a dream into true reality, separating your mind from consciousness, immersing yourself in perfect peace without any changes, karma being interrupted, no space, no time, final truth without beginning and end, etc., etc., etc. Do it😊.

Hi Doug As ever great clarity and well-considered exposition of the inevitable limits of ethical action when rooted in self-view; within the skillful always the unskilful, until liberation. I particularly appreciate the focus on evolutionary biological drives and that the outcomes of action are probabilistic not directly deterministic. There is something else I would like to consider. That is in a mundane sense I have had cause to act relatively “selflessly” to aid family, friends, family, and indeed strangers. This has in general been physical, financial, emotional, psychological, and sometimes spiritual, the latter in terms of helping with an existential crisis. This later spiritual action or intention to help I would maintain is the area in which the dharma practitioner is enjoined to act for the benefit of all beings. I would even suggest that this is the principal domain in which the dharma practitioner acts, that is in the domain of spiritual altruism. I hope this makes sense; it is not the easiest to express. With thanks again. Aye the best, James

I've always had a very difficult time assimilating the concept of karma into a secular worldview because the typical understanding seems to be similar to the Christian concept of sin, justifying bad things happening to people while ignoring good things happening to bad people. Another problem is that doing good is often not easy. Such as political activism for justice, which in the extreme will result in physical violence, arrest, abuse, etc. I do like your idea of probabilistic effects of altruism

Very Nicely Explained ✌🏼🔥Doug 🕉️🏹

Thank you!

I no longer recall where I first encountered the conundrum, but it came down to the idea that (presumably for those well along the path, even to being ''in the stream'') that better than good karma (''shiny'' karma , as they phrased it so vividly), would be no karma (dim, dimmer , dimmest ?!) for purposes of achieving the ultimate ''blow out'' of Nirvana. Even good karma is ''ego based'' (and your observations today have most artfully added to the paradox) keeps one enmeshed in self interest and keeps the wheel of Samsara spinning. This makes the Buddha's reconsideration of turning the wheel of the Dhamma, by teaching it, FAR more of a weighty calculus than the oft presented, ''well, the Dharma is most subtle, but yonder comes Brahma , on a cloud, to beseech me to teach it anyway, so O.K., I will."" I really begin to fathom how the Bodhisattva ideal, more than just an advancement in compassion, has a logical weight, not to be set aside Once questioning myself as to ''what is so great about maintaining mindfulness?'' (maybe I like an occasional delusion!), I was not very convinced by my answer (which is a variety of self conversation, and therefore delusion!). But I begin to see mindfulness as the opposite of (at worst ) heedlessness and necessary to skillfully navigate a path where even selfless compassion (or just the intention of it) becomes problematic. Of course this is to carry things to an extreme! Both The Buddha and Jesus held us responsible for even our thoughts, but for the greater part of humanity, to take responsibility for just what we actually do, would improve life immeasurably. Metta!

Thanks for this interesting video Dough. I had a question in regards to Karma which always perplexed me: As there is no real, permanent self (which really does seem to be the truth if one observes diligently) but maybe something like a changing mind stream---at some point in "time" (spoken conventionally) , maybe thousands, millions or billions of lifetimes ago--there must have been at some point a state of "no Karma or neutral Karma" in regards to that mind stream. How then did the first negative Karma (in regards to the state of mind of that mind stream) even possibly arise? How did the first negative thought even arise and why did it arise because in regards to the theory of Karma it actually should not have arisen. When I was younger I did believe in Karma and rebirth but the older I grow and the more "insight" (putting it humbly) through life and meditation and contemplation and my own experiences I gain--the more farfetched the idea of Karma seems to me. Existence seems mostly very very neutral to me in regards to human moral/ethical behavior. I know the question is very theoretical and a don't expect a literal answer to that question but am I the only one that sees a big contradiction in the topic of Karma etc. From someone familiar with the early texts etc.---what do you think would be the best explanation for negative Karma (in terms of thoughts as a precursor to negative action) even arise for a being/mind stream that at one point must have been at a zero in terms of Karma?

Thank you for these videos. The Diamond Sutra says rewards for good merit are never received and to give without attachment. Apathy, cynicism, and nihilism are more dangerous to me than karma. Be good for goodness sake, I suppose.

Isn’t the rood to hell paved with good intentions?What good is it to have good intentions but only cause disruption. Karma also is said to mean action so it is a very fascinating topic.Thank you for the knowledge you continue to spread,really learn alot from your videos.

Brilliant discussion. TY! 🙏🏼

thanks!

Hey doug whats the link to that video you mentioned? Great vid btw

Hello mr.doug. Kindly make lecture on the journey of Mahendra (son of Asoka the great) from pataliputra to srilanka 🙏

Min 6:44. Karma isn't completely effective... seems to be a probabilistic thing. I understand that within the Buddhist context, we should act skilfully (do the right thing) and not expect EXTERNAL results that would be business as usual or a transaction. (I scratch your back if you scratch mine). If we manage to do the right thing without expecting any rewards, we will be working on creating a good state of mind that will be there regardless of the conditions around us; therefore, the reward is INTERNAL. But going back to Karma behaving in a probabilistic way, it would be interesting to study Karma and the Pareto principle. Thanks, Dough for sharing

Couldn't there be actions performed without any intentions, such as instinctive actions? Supposed someone was doing some cooking and (s)he got distracted and caused a fire. It doesn't seem that there was any intention in causing a fire. What could be the karma in this case?

But what about annata here? If there is no self, as the Buddha taught, then the karma redounds to mankind in general, does it not?

Great video as always. I would like to recommend a Bestselling book I have read this year which came out recently; Humankind by R Bregman. This is a big book, full of the latest anthropological scholarship, and I would suggest that it's deep insights are extremely relevant to the topic of this video, among other things regarding human behaviour. From Wikipedia: "The book takes a multi-disciplinary approach, drawing from the findings of history, economics, psychology, biology, anthropology and archaeology. Bregman's arguments include the assertion that in the state of nature debate, Rousseau, rather than Hobbes, was more correct about humanity's essential goodness." and "humans are fundamentally mostly decent, and that more recognition of this view would likely be beneficial to everyone, partly as it would reduce excessive cynicism". As I say, I highly recommend, it is a genuinely uplifting text and the weight of evidence backing it is solid as a rock.