BodhiGayā Vijjālaya 980 Institute

Karma and rebirth in modern world

Karma and rebirth in modern world
Karma, Rebirth, Transmigration, and the Avatāra Doctrine: Intersections of Faith,
Philosophy, Science, and Contemporary Social Movements in the Mekong Region

Karma and rebirth in modern world

Authors:
Dr.Supachai Verapuchong
Dr.Alongkot Chukaew
Veena Upadhya
Anna Suksukree
Institution:
Bodhigayā Vijjālaya 980 Institute (BGVI), India
Karma and Rebirth in the Modern World

Karma and rebirth in modern world

Abstract:
Karma and rebirth in modern world
This interdisciplinary study explores the interconnected ideas of karma, rebirth, transmigration, and the avatāra doctrine as points of convergence between Dharmic religious traditions, Western philosophy, and modern science. It raises critical questions about the nature of spiritual justice and the potential for moral development across lifetimes in an age of global transformation.
The article argues that the concepts of karma and rebirth are not merely metaphysical frameworks but are increasingly aligned with psychological, neuroscientific, and ethical dimensions of human behavior. These can serve as foundations for a new paradigm of personal and collective responsibility in the contemporary world.
S__5071026_0
S__5071028_0
Moreover, the study incorporates real-world experiences from the Bodhigayā Vijjālaya 980 Institute (BGVI), focusing on the “Five-Nation Dhammayatra in the Mekong Region” – a spiritual learning and peace-building movement across Thailand, Laos, Myanmar, Cambodia, and Vietnam. Through walking pilgrimages, intergenerational dialogues, cross-cultural faith encounters, and meditation in sacred spaces, the Dhammayatra embodies living expressions of karma and transformation.
The BGVI experience suggests that karma, rebirth, and avatāra are not abstract beliefs but dynamic frameworks for social change. These principles support ethical citizenship, environmental awareness, and the creation of shared spiritual spaces across multicultural regions.
Ultimately, the article proposes that “Contemporary Dhamma” is not a nostalgic return to the past but a reawakening of life’s purpose through mindfulness, wisdom, and compassion in an interconnected world. The avatāra, then, is not only a divine being, but the pure intention of an awakened human rising to bring peace through dharma.

Chapter : Karma and rebirth in modern world

The concept of karma in Dharmic traditions is fundamentally based on the principle of moral causality—the notion that ethical actions yield corresponding consequences across time and lifetimes.
In Hinduism, karma operates as a universal mechanism governing the cycle of birth, death, and rebirth (Basham, 1954; Radhakrishnan & Moore, 1957). It is intimately linked to dharma (righteous conduct) and moksha (liberation from saṃsāra). The Bhagavad Gītā (Chapter 4, Verses 7–8) describes divine avatāras—incarnations of deities—who descend to restore cosmic equilibrium during periods of moral and social decline (Williams, 2009).
In Theravāda Buddhism, karma is understood as volitional intention (cetana) or deliberate action that conditions future rebirths. Unlike externally imposed moral laws, karma is viewed as an internal psychological mechanism, tied closely to mental formations (saṅkhāra) or cognitive conditioning (Harvey, 2013; Gethin, 1998).
In Mahāyāna Buddhism, the bodhisattva ideal introduces an expanded dimension of karma rooted in compassionate altruism. Here, aspirants to enlightenment intentionally postpone their own liberation in order to assist others first—broadening the ethical scope of karmic responsibility to a universal level (Williams, 2009).
In Jainism, karma is conceived not as a metaphysical force but as a form of subtle matter that binds to the soul due to passion and action. Liberation (kevala jñāna) is achieved through rigorous asceticism, which purges karmic particles from consciousness (Jaini, 1979; Dundas, 2002).
Despite their metaphysical differences, all these traditions converge in affirming a shared core insight: moral action is the fundamental determinant of one’s destiny and future lives.
Ideas analogous to karma and rebirth in Western thought can be found in the works of ancient philosophers such as Pythagoras and Plato, extending through the Neoplatonist tradition (Guthrie, 1962; Dillon, 1996). Plato’s theory of the soul’s journey toward the world of Forms— through metempsychosis and purification—bears remarkable resemblance to Dharmic conceptions of spiritual evolution across lifetimes.
Plotinus, in The Enneads, emphasizes the ascent of the soul through contemplation and ethical refinement, reflecting a process not unlike the Buddhist or Vedantic journey of liberation (Armstrong, 1989).
Points of Convergence and Divergence
While Western traditions—particularly Christianity—tend to emphasize the concept of an immortal soul, Dharmic systems, especially Buddhism, propose the doctrine of anattā (non-self), denying a permanent essence or ego (Collins, 1982). Despite these metaphysical differences, both traditions underscore that moral conduct in life has consequences beyond death.
Contemporary Comparative Philosophy
In recent decades, scholars have sought to bridge these traditions through comparative philosophy, highlighting shared human intuitions about consciousness, morality, and transformation. This field suggests that consciousness is not static but can be cultivated and ethically shaped through discipline and awareness.
Such insights point to a kind of global metaphysics, grounded in values of responsibility, justice, and moral progress(Cook & White, 2016). This approach does not erase doctrinal differences but encourages dialogical learning across civilizations.
In the modern era, the concept of karma is no longer confined to religious or metaphysical discourse. Instead, it has begun to intersect with contemporary science—particularly neuroscience, psychology, and epigenetics.
4.1 Neuroscience and Behavior: Karma in the Brain?
The principle of Hebbian learning, encapsulated in the phrase “neurons that fire together, wire together,” suggests that frequently repeated behaviors create new neural pathways in the brain (Varela et al., 1991). This insight aligns with Buddhist concepts such as vāsanā—habitual karmic tendencies embedded in the subconscious, shaping future behavior (Harvey, 2013; Siegel, 2010).
4.2 Mind-Body Connection: When Belief Becomes Illness or Healing
Research in psychosomatic medicine shows that belief, memory, and behavioral patterns significantly influence both physical health and decision-making. The idea that “mind influences body” mirrors the karmic assertion that intention (cetana) has tangible consequences in the material world.
4.3 Genetics and Intergenerational Karma
Studies in epigenetics reveal that life experiences—such as chronic stress or joy—can alter gene expression and be passed on to subsequent generations (Begley, 2007; Sapolsky, 2017). This supports the karmic idea that present actionscan influence future existences, whether metaphorically or biologically.
4.4 Past-Life Memories: Science Still Open
The works of Ian Stevenson (1974) and Jim Tucker (2013) have documented hundreds of children who claim to recall past lives with detailed accuracy. Though subject to methodological criticism, these findings have sparked ongoing scientific debates on memory, identity, and consciousness, mirroring the structure of rebirth and transmigration concepts in Dharmic thought (Tucker, 2013; White, 2012).
Although concepts like karma, rebirth, and avatāra have their origins in metaphysics and spiritual traditions, they have increasingly been translated into powerful ethical frameworks capable of transforming personal behavior and societal structures in the contemporary world.
5.1 Karma: A Worldview of Responsibility
The framework of transmoral responsibility encourages individuals to view life not as confined to a single lifetime, but as interconnected across time and beings (Batchelor, 1997; Loy, 2008). This perspective fosters compassion, awareness of consequences, and ethical mindfulness in personal, familial, communal, and planetary contexts.
5.2 From Karma to Mindful Consumption and Environmental Care
Karmic mindfulness promotes conscious awareness of even the smallest actions—such as food choices, energy use, and waste disposal. This is aligned with Thailand’s Sufficiency Economy Philosophy initiated by King Rama IX, emphasizing moderation, non-exploitation, and long-term sustainability (Bhumibol Adulyadej, 2003). Such principles offer practical responses to today’s environmental crises.
5.3 Avatāra: The Moral Power of Transformation
Traditionally, avatāra refers to divine incarnations that restore cosmic balance. In modern social and political contexts, this idea has been reinterpreted as:
• Mahatma Gandhi, regarded as an “Avatāra of Ahimsa,” who fought for freedom through nonviolence and moral courage (Phradhammakosajarn, 2000).
• In some cultures, bodhisattvas, environmentalists, and spiritual leaders are viewed as contemporary “Avatāras of compassion and wisdom.” This reinterpretation presents avatāra as a living moral archetype, inspiring social transformation.
5.4 Contemporary Trends: Karma in Social Movements
Recent phenomena such as:
• Civic Buddhism (Buddha-Praja)
• Conscious Capitalism
• Socially Engaged Buddhism reflect a shift in interpreting karma and avatāra not merely as beliefs, but as socially mobilizing forces rooted in moral accountability, justice, and collective care (Mahidol University Center for Buddhist Studies, 2020). These trends affirm that Dhamma is not just doctrine—but a catalyst for social change.
The concepts of karma, rebirth, and the avatāra doctrine are not confined to scriptures or theoretical discourse; they have manifested concretely in spiritual movements—particularly in regions where faith and culture remain central to life, such as the Mekong subregion.
ธรรมยาตรา ๕ แผ่นดิน ครั้งที่ ๑
6.1 Dhammayatra: A Transboundary Pilgrimage of the Heart
The Bodhigayā Vijjālaya 980 Institute (BGVI) initiated the Five-Nation Dhammayatra, which traverses Thailand, Laos, Myanmar, Cambodia, and Vietnam. This movement creates spaces for learning, faith cultivation, and transformation.
Rather than being a traditional pilgrimage, the Dhammayatra is an intergenerational and interfaith convergence that incorporates:
• Dialogues among youth
• Meditation in sacred and historical sites
• Listening to marginalized communities
• Creation of contemporary Dhamma media
Each step becomes a universal and contemporary practice of Dhamma, deeply woven into real life.
6.2 Shared Regional Faith: A Cosmology of Karma
Despite religious and linguistic diversity, the Mekong region shares common cosmological views, such as:
• The belief in merit that transcends lifetimes
• Reverence for ancestors and hereditary karma
• Hope for the emergence of Dharmic figures (e.g., Bodhisattvas or Universal Monarchs)
These common threads do not erase cultural uniqueness but form a regional ethical foundation that BGVI integrates into its activities and interfaith dialogue platforms.
6.3 Dhamma in a Changing World: The Present Relevance of Karm
The Dhammayatra is not nostalgic—it is a method of bringing Dhamma into contemporary global issues, including:
• Environmental awareness – understanding how human actions affect the karmic future of all life
• Social inequality – framing injustice not as destiny but as karmic structures shaped by intention and systems
• Peacebuilding – reviving civic Buddhism, where awakened citizens engage with a world in flux
BGVI utilizes the synergy of karma + avatāra to inspire youth, community leaders, and monastics to realize that Dhamma is not merely a doctrine, but a transformative force.
6.4 The Future: A Contemporary Spiritual Journey
The anticipated outcomes of the Dhammayatra and the karmic–avatāra framework include:
• Interfaith ethical education rooted in responsibility and compassion
• Ethical politics, driven by patience and justice
• The use of technology to create spaces of faith, wisdom, and mutual understanding
Ultimately, the Five-Nation Dhammayatra is not merely a journey across geographic lands—but a movement from one human heart to another, connecting people across the globe.
Armstrong, A. H. (1989). Plotinus: Enneads. Harvard University Press.
Batchelor, S. (1997). Buddhism without Beliefs: A Contemporary Guide to Awakening. Riverhead Books.
Basham, A. L. (1954). The Wonder That Was India. Grove Press.
Begley, S. (2007). Train Your Mind, Change Your Brain: How a New Science Reveals Our Extraordinary Potential to Transform Ourselves. Ballantine Books.
Collins, S. (1982). Selfless Persons: Imagery and Thought in Theravāda Buddhism. Cambridge University Press.
Cook, F. H., & White, C. (2016). Comparative Philosophy and the Meaning of Life. World Wisdom.
Dillon, J. (1996). The Middle Platonists: 80 B.C. to A.D. 220. Cornell University Press.
Dundas, P. (2002). The Jains (2nd ed.). Routledge.
Gethin, R. (1998). The Foundations of Buddhism. Oxford University Press.
Guthrie, W. K. C. (1962). A History of Greek Philosophy, Vol. 1–6. Cambridge University Press.
Harvey, P. (2013). An Introduction to Buddhism: Teachings, History and Practices (2nd ed.). Cambridge University Press.
Hughes, D. (2019). Karma and the Millennials: An Analysis of Rebirth Beliefs in Global Youth Culture. Journal of Global Buddhism, 20, 1–22.
Jaini, P. S. (1979). The Jaina Path of Purification. University of California Press.
Loy, D. (2008). Money, Sex, War, Karma: Notes for a Buddhist Revolution. Wisdom Publications.
Mahidol University Center for Buddhist Studies. (2020). Buddhism and Social Engagement in Southeast Asia. Mahidol University Press.
Radhakrishnan, S., & Moore, C. A. (Eds.). (1957). A Source Book in Indian Philosophy. Princeton University Press.
Sapolsky, R. M. (2017). Behave: The Biology of Humans at Our Best and Worst. Penguin Press.
Siegel, D. J. (2010). The Mindful Therapist: A Clinician’s Guide to Mindsight and Neural Integration. W. W. Norton & Company.
Stevenson, I. (1974). Twenty Cases Suggestive of Reincarnation. University Press of Virginia.
Tucker, J. B. (2013). Return to Life: Extraordinary Cases of Children Who Remember Past Lives. St. Martin’s Press.
Varela, F. J., Thompson, E., & Rosch, E. (1991). The Embodied Mind: Cognitive Science and Human Experience. MIT Press.
White, D. G. (2012). Rebirth and the Stream of Consciousness: Revisiting the Debate. Asian Philosophy, 22(1), 1–20.
Williams, P. (2009). Mahayana Buddhism: The Doctrinal Foundations (2nd ed.). Routledge.
Zuckerman, P., Galen, L. W., & Pasquale, F. L. (2021). Atheism and Secularity Around the World: The Global Impact of Nonreligious Cultures and Values. Oxford University Press.