“Basically there are three kinds of Karma. They are called Sanchita or the possible karmas, Prarabdha or the past karmas, and Agami or the future karmas. Prarabdha constitutes all the accumulated Karmas of past lifetimes of an individual. Part of it is visible in a man’s character, evidenced by his tendencies and aptitudes, capabilities, tendencies and desires. These karmas are ripe for reaping and can’t be avoided or altered. They can only be worn out through living them out, just as an individual settles past debts. Sanchita is that segment of the part of Karma that is responsible for a body in the current life time. Agami are those karmas that are now being created for the future. This type of karma is also called Kriyamana or Vartamana.
There is a beautiful analogy in Vedic lore. An archer has already shot an arrow. The arrow it has left his bow. There is no way he can recall it and he is about to shoot another one. The bundle of arrows in his quiver contains his Sanchita karmas. The one he has shot represents his Prarabdha (past) and the one that he is about to let loose from his bow constitutes his Agami (future) karma. Of these, the archer has complete control over the(current) Sanchita and Agami (future) karmas. Nevertheless, he has to very meticulously work out his (past) Prarabdha. The past that has started to take effect, he has to undergo.”
“There are three kinds of actions, they are good, bad and mixed. Good Karmas are those that make the individual Divine, a god or angel in heaven. Bad Karmas cast the individual into lower wombs. Mixed actions are responsible for giving an individual a human birth.
All karmas are a blend of good and evil. In this Human realm, there are seldom absolute good karmas or absolute bad karmas. This manifest universe constitutes a relative plane in which, if a person performs an action, it will do some good in one corner, and some evil in another corner. Hence we must all strive to perform actions which will bring us maximum good and minimum evil.
” source”: http://www.yogawiz.com
There are six realms based on Buddhist/Hindu esoteric teachings: the Hell Realm, the Hungry Ghosts Realm, the Animal Realm, the Human Realm, the demi-god or Azuras Realm, the God Realm. This is the hierarchy of Realms beneath the angelic or Divine State.
When our soul leaves our body in this physical plane and goes to the astral plane our Prarabdha or past karma will have played out during our lifetime. The extent to which one is re-born with negative prarabdha depends on how one has lived their Sanchita, and transformed their Agami or future karmas.
However when we are re-born our Sanchita, or karma for that particular life will be activated and will be worked out, and can be transformed. Prarabdha manifests as propensities and proclivities for certain good or bad choices or influences act upon our Sanchita in this life, and transform it into the Agami karma of future lives. So what we think, say, and do greatly affects to transform our Sanchita and Agami.
Whether we are reborn into the Human Realm depends on many variables however because our karma in the human form is mixed: good and evil, we are likely to be re-born in this Realm where desire reigns. The descent into the lower realms is possible for those who choose to do more evil than good during this incarnation, killing, exploiting, and profiting from the pain and suffering of others without contributing good to the universe. They will likely be re-born as brutes in the hungry ghosts realms where craving reigns, or in the animal realm where greed reigns, or in the Hells where anger reigns. The reincarnation in the demi-god or azuras realm is for those who have suffered from pride.
The reincarnation in the God realm is reserved for those who have suffered from jealousy. Those souls trapped in the God or demi-god realm are unable to change their destiny or alter their karma because this is only possible in the human realm.
Those souls who can transcend their anger, cravings, greed, desire, pride, jealousy, will rise towards the Angelic or Divine state of being.
The reality of ‘suffering’ is closely equated with mental delusion, belief, and identity. The recognition of our ‘true’ nature depends on our state of purification.
The greater we expend our energies in purification the quicker we will ascend to the Divine state of being.
Purification is manifest through pure thoughts, speech and actions also known as wholesome eight-fold path of the Buddha or the five virtues as taught by Master Choa Kok Sui: accurate perception and correct expression, constancy of aim and effort and non-laziness, honesty and non-injury, generosity and non-stealing, moderation and non-excessiveness.
The effects of gravity on our soul also vary with intensity of identification, belief, and delusion and attachment to the material physical body. The less we identify and believe ourselves to be physical the more we will counter the effects of gravity and our incarnated soul will feel lighter and more ethereal and reaching for the spiritual reality. Thus we will achieve enlightenment, expansion, freedom, and liberation from karma and death. We achieve a lighter and more ethereal identity as we meditate to elevate our spirit from heart to crown and higher to Higher Soul enlarging our spiritual Cord and building a bridge- antakharana- to the Father. The mystics who are in a perpetual meditative state when awake or asleep are in continual communion with the Divine state and are transformed from within radiating an aura of gold which is discernable to clairvoyants.The arhatic practice is one accelerated path for achieving this higher level of purification. The speed with which one ascends depends on one’s pure desire to raise all Humanity from pain and suffering and to reach enlightenment being free from suffering and delusion. The path of the Boddhisattva is the most accelerated path for achieving liberation.
Buddha apparently transcended ‘karma’ by having purified all past prarabdha thus not creating future Agami karma but being free from the negative effects of karma and death. Positive actions when looking at the big picture of the universe enhance the light and love whereas negative actions produce karma and thus needs to be worked out by that soul during its future human existences.
Buddha reached enlightenment and moved beyond the material world, beyond the emotional astral plane, beyond the mental plane, into the formless plane where consciousness exists as pure consciousness able to manifest physically at will. There are other historical examples of this manifestation.
Paramahansa Yogananda’s mentors Babaji and Sri Yuketswar Giri were able to manifest physically after having died, and are reported to have manifested to Paramahansa on repeated occasions.
Jesus the Christ is reported and recorded to have manifest physically to the apostles, and the doubting Thomas was able to place his finger into the wounded side of Jesus’s body where the soldier’s lance had pierced to verify Jesus’s death.
The Christian theology preaches universalism that all Humanity can be ‘saved’ or ‘redeemed’ through repentance, remorse, and retribution. The belief that every soul can be led to God has a inherent premise that every soul belongs to God and is ‘one with God’. The reality is that through the ‘fall from grace’ and connection with God, those who identify with the ‘ego’ and the physical body as being permanent have become disconnected from being able to see God in the world or in themselves. The Spiritual Cord has been severed and they are indeed lost both literally and figuratively. Only God can manifest their godliness to them to help them return to the ‘light’. This is where the notion of ‘sin’ or ‘false perception’ or ‘delusion’ come into the conversation preventing lost souls from even reaching for salvation or redemption. Those souls are indeed permanently lost. This would be consistent with the branch of theology which supports that some souls, which are lost, can never be redeemed or saved and must suffer eternal damnation or suffering.