Samsara is a concept in Hinduism, Buddhism, and other Indian religions that refers to the cycle of birth, death, and rebirth. It is often described as the continuous process of reincarnation, where beings are trapped in a cycle of suffering and repeated existence, depending on their karma and past actions.

According to the teachings of these religions, samsara is governed by the law of karma, which states that one’s actions in the present life will determine the nature of their future existence. Positive actions lead to a higher, more favourable rebirth, while negative actions result in a lower, less desirable rebirth.

The ultimate goal within the cycle of samsara is to achieve liberation, known as moksha in Hinduism and nirvana in Buddhism. This liberation signifies breaking free from the cycle of birth and death and attaining a state of spiritual enlightenment or transcendence.

Samsara is often depicted as a state of suffering and dissatisfaction, characterized by the impermanence and unsatisfactory nature of worldly existence. The cycle continues until an individual realizes the true nature of reality, overcomes ignorance and desires, and achieves liberation from the cycle of samsara.

The concept of Samsara finds its earliest roots in the ancient Indian philosophical traditions, particularly in the Vedas, the oldest sacred texts of Hinduism. These texts contain hymns, rituals, and philosophical speculations about the nature of existence.

The notion of cyclic existence is suggested in the Rigveda, one of the oldest Vedic texts, which speaks of the eternal return of life and the continuity of the cosmic order. The concept of Samsara was further developed and refined in later religious and philosophical works, notably in the Upanishads and the Bhagavad Gita.

Buddhism, which emerged as a distinct tradition in the 6th century BCE, also incorporated the idea of Samsara as a core tenet of its teachings. The historical Buddha, Siddhartha Gautama, drew upon the prevalent religious and philosophical ideas of his time, including the concept of Samsara, in formulating his teachings on the Four Noble Truths and the Eightfold Path. Jainism, another ancient Indian religion, also shares the concept of Samsara as a cycle of birth, death, and rebirth.

Planet Earth is a place for sentient beings to learn, grow, and evolve. After each death, the soul looks for a new body and a way to redeem itself and, in time, find liberation from the suffering of Samsara.

The Wheel of Life, also known as The Bhavachakra, is a symbolic representation of Samsara (the cycle of existence) in Buddhist teachings.

The term “Bhavachakra” is derived from Sanskrit, where “bhava” means “existence” or “becoming”, and “chakra” means “wheel” or “cycle.”

The Bhavachakra is a visual depiction that illustrates the fundamental concepts of Buddhist philosophy, such as the nature of suffering (dukkha), the cycle of birth and death (samsara), and the factors that perpetuate this cycle. It serves as a tool for contemplation and understanding of the human condition and the means to liberation from suffering.

Here is a breakdown of the Bhavachakra and its components:

At the centre of the Wheel of Life are the forces that keep it turning — ignorance (delusion), attachment (greed), and aversion (anger) represented by a rooster, a pig, and a snake, respectively.

These three forces are also known as the “Three Poisons” because they poison the mind of whoever harbours them. They are considered the primary causes of suffering and the cycle of existence.

The ring around the central hub (which is sometimes missing in some depictions of the Wheel of Life) is called the Sidpa Bardo. The term “bardo” translates to “transition” or “intermediate state” and represents the period between death and rebirth.

The Sidpa Bardo, also known as the Bardo of Becoming or the Bardo of Existence, is considered a crucial and pivotal stage in the cycle of existence. During this bardo, the deceased individual experiences a series of visions and encounters that arise from the karmic imprints and habitual tendencies of their past lives.

In the Sidpa Bardo, the individual may encounter various forms, beings, and realms, both peaceful and wrathful, which are projections of their own mind. These visions are believed to reflect the person’s attachments, desires, fears, and unresolved emotions. The experiences in this bardo are said to be intense and may evoke strong emotions and confusion.

The purpose of understanding and preparing for the Sidpa Bardo is to navigate these experiences with awareness, clarity, and wisdom. In Tibetan Buddhist practices, teachings, and rituals, individuals are encouraged to cultivate spiritual virtues, engage in meditation, and receive guidance from experienced practitioners to enhance their readiness for this intermediate state. The goal is to recognize the true nature of these visions and maintain mindfulness and equanimity, ultimately facilitating a positive rebirth and spiritual progress.

It’s important to note that the concept of the bardos and the Sidpa Bardo specifically is based on the Tibetan Buddhist tradition. While it holds significant meaning within that context, other Buddhist traditions may have different interpretations or frameworks concerning the intermediate states between death and rebirth.

This ring around the central hub, that represents the Sidpa Bardo, is split in two, representing the White Path and the Dark Path.

This concept is similar to what is referred to as the left-hand path and the right-hand path In Western esotericism, which are two opposing approaches to magic. In some definitions, the left-hand path is equated with malicious black magic, while the right-hand path is equated with benevolent white magic.

On the white side of the ring, bodhisattvas guide beings to rebirths in the higher realms of Devas, Gods and Humans. On the dark side, demons lead beings to the lower realms of Animals, Hungry Ghosts, and Hell Beings.

The outer rim of the wheel is divided into six sections, each representing a realm, or state of existence, in which beings can be reborn based on their karma, the consequences of their actions, and their state of mind.

These realms are part of the cycle of Samsara; the continuous cycle of birth, death, and rebirth.

The most common Bhavachakra diagram has six realms: the God Realm, the Demi-God Realm, the Human Realm, the Animal Realm, the Hungry Ghost Realm, and the Hell Realm.

However, some depictions of the Bhavachakra diagram have five realms, where the God Realm and Demi-God realm are combined into one realm.

Personally, I also see Samsara as having five realms, but I combine the Hungry Ghost Realm and the Hell Realm together. If you stack these five realms on top of each other then at the top is the God Realm, then the Demi-God Realm, then the Human Realm, then the Animal Realm, then the Hungry Ghost/Hell Realm at the bottom.

If you look at it this way, then the human realm is at the centre. The two realms above the Human Realm are characterized by pleasure, while the two realms below the Human Realm are characterized by pain and suffering. Then, the human realm is a balance of pleasure and pain and represents the “Middle Path”, as the Buddha taught.

Regardless of how you interpret the different realms, the essence of the teaching remains the same. Each of the six realms is broken down and explained below, moving clockwise from the top:

Also known as the Deva Realm or Heaven, this realm is composed of Gods and Divine/Celestial beings.

Humans in this state of existence are often incredibly beautiful and experience a high degree of material wealth, pleasure, luxury, and abundance.

It is taught that the God Spirits and Angelic-like beings in this realm enjoy incredibly long lifespans, in some cases, over 10,000 years.

However, due to the temporary nature of their happiness and their attachment to it, the humans and spirits in the realm are also subject to the suffering of impermanence and the eventual exhaustion of their good karma.

The God Realm is characterized by the emotions, or root poisons, of pride and arrogance.

Also known as the Asura Realm, this realm is composed of Demi-Gods and lower-level Celestial beings.

In some Buddhist traditions, this realm is connected to the God Realm, however, I believe this realm should be on its own due to the tendencies and prevalence of jealousy and envy over pride and arrogance.

The beings in this Realm are consumed by jealousy, aggression, and constant rivalry between each other and the Gods. They experience a mix of pleasure and suffering because they are perpetually engaged in conflicts and intense competitiveness, never experiencing lasting satisfaction.

This realm represents human existence, characterized by a balance of pleasure and pain, happiness and suffering.

The door to existing Samsara exists only in the Human Realm and, therefore, the Buddhist teachings flourish here. The Buddhist teachings are most accessible in this Realm because it is characterized by questioning and curiosity.

Seekers of truth, wisdom, and healing are often led to the teachings of the Buddha, also known as the Dharma.

This realm is also a realm of passion; human beings want to strive, consume, acquire, enjoy, and explore. Here the Dharma is openly available, yet very few seek it, as most people are caught up in striving, consuming, and acquiring, and miss the opportunity.

People in the human realm are considered to have a precious opportunity for spiritual growth and liberation from the cycle of Samsara. Humans have the ability to cultivate wisdom and compassion and break free from the suffering caused by attachment, aversion, and ignorance.

This realm represents the animal kingdom, as well as human beings that live in a state of existence similar to animals. For example, the tiger lives meal-to-meal while people in this realm often live pay cheque to pay cheque.

Beings in the animal realm are driven by instinctual behaviour, fear, ignorance, the struggle for survival, and limited intellectual and cognitive capacities (characteristics of the less evolved reptilian brain).

Many people in this Realm blindly follow “authority” figures like the sheep follow the shepherd, without questioning their reality. It is associated with ignorance and a lack of awareness. They also often experience fear, aggression, violence, and exploitation.

Being reborn in the animal realm is considered an unfavourable outcome, as it hinders spiritual progress and the opportunity to attain liberation from the cycle of Samsara.

Hungry Ghosts, also known as Pretas, are beings that are constantly plagued with intense hunger and thirst that can never be satisfied. They are tormented by their insatiable desires and experience extreme suffering and deprivation.

Hungry Ghosts are associated with greed, addiction, and attachment, and are depicted as having small mouths, thin necks, and large stomachs. The large stomach symbolizes greed while the thin necks make it impossible for nourishment to pass through to the stomach, symbolizing their inability to satisfy their basic desires. They are tormented by a state of perpetual dissatisfaction and are constantly seeking nourishment and gratification.

The hungry ghost realm is seen as a consequence of excessive greed, attachment, and selfishness in previous lives. Many people that are reborn in the Hungry Ghost Realm previously existed in the God, or Demi-God Realm, until their merit from good deeds was exhausted. The greed and attachment in their minds continued with them to this Realm, while the objects of their greed and attachment did not.

These people have intense attachments and craving for material possessions, wealth, and sensory pleasures. However, they are unable to obtain these desires due to their distorted and unfulfillable desires, leading to immense suffering. Their experiences are marked by frustration, anguish, and a sense of never-ending lack.

Beings in this realm are trapped in a cycle of unquenchable desires and are unable to find contentment or liberation. They are often depicted as wandering aimlessly, haunted by their unfulfilled cravings.

Similar to the animal realm, being reborn in the hungry ghost realm is considered an unfavourable outcome in the pursuit of spiritual liberation. The hungry ghosts are seen as being trapped in a state of suffering and are urged to develop generosity, contentment, and compassion in order to transcend their current condition.

This realm represents beings experiencing intense suffering and torment due to their negative actions and states of mind. It is associated with states of extreme anger, hatred, aggression, terror, and claustrophobia.

This realm represents the intense suffering and pain that beings can experience as a result of negative actions, harmful intentions, and unwholesome states of mind. Beings in the Hell Realm undergo various forms of torment and anguish, based on the consequences of their negative karma.

Within the Hell Realm are various levels, written in detail in some of the Buddhist scriptures. There are the hot Hell Realms and cold Hell Realms, and various levels of each.

Fiery Hell Beings are angry and abusive, and they drive away anyone who would befriend or love them. Icy Hell Beings shove others away with their unfeeling coldness. Then, in the torment of their isolation, their aggression increasingly turns inward, and they become self-destructive.

In Buddhism, realms of existence are seen as psychological states or planes of existence rather than physical locations. They represent different states of mind and experiences that individuals may undergo as a result of their actions and mental states.

The Bhavachakra diagram and teachings illustrate the consequences of unwholesome thoughts, emotions, actions and attachments. However, all the realms of Samsara are considered impermanent and subject to change.

In order to liberate everyone from Samsara the beings in the higher realms need to be brought down to the Human Realm and the beings in the lower realms need to be brought up to the Human Realm.

Unfortunately, for people to find and practice the Dharma is quite rare. Beings in the higher realms are distracted by the pleasures of the five senses and driven by pride, arrogance, jealousy, and envy. Beings in the lower realms are too consumed with pain, torment, fear, anger, ignorance, and unmet needs to find, let alone practice, the Dharma.

Even in the Human Realm, where the Dharma is the most accessible, beings are too consumed with striving and attachment to the material world to find the Dharma, let alone put it into practice.

To better understand the Six Realms of Existence is to visualize a time when only the Human Realm existed. At some point in time, certain humans realized that they can increase their power by taking energy from others; the more energy they took, the more powerful they became.

These people consciously created energy cords between themselves and others, allowing them to draw energy from their victims. In some circles, these people are referred to as “Energy Vampires”.

You can imagine how addicting this may have been! Their thirst for power was unquenchable like the drug addict that becomes consumed by their drug of choice.

The more energy they took, the higher they rose, eventually becoming like Gods. The energy they held within them, and the power they had over others, allowed them to build empires.

One example is Ancient Egypt where the “royalty” (Gods), had their subjects (slaves) build pyramids for them, which still stand strong today. This empire, like all empires built on the backs of others, perished.

If we look at Karma, or the law of cause and effect, for every action, there is an equal and opposite reaction. When that first energy cord was created, taking energy from a fellow human being to elevate oneself, the recipient of the cord experienced a loss of energy, dropping them below their natural state.

As people took more and more energy, elevating themselves to what we refer to as the God Realm, the equal and opposite reaction was the creation of the Hell Realms and, ultimately, Samsara.

Therefore, the reason Gods are often reborn in the lower Realms is because they created, and benefited, from them. A rebirth in the lower Realms is their punishment so they can learn how their actions affected others, and hopefully not repeat the same mistakes in future lives.

Because Samsara has existed for so long, most people born into the higher realms are ignorant of the fact that their unnatural state of existence was only possible by creating the equal and opposite lower realms.

These people in the higher Realms are so delusional that they actually think they are better than everyone else. And to make matters worse, most of them are utterly repulsed by the people in the lower realms that they created.

By understanding that the higher realms could not have been created without the opposing lower realms, our perspective of much of the religious dogma may change.

The Abrahamic religions speak of joining God in the Kingdom of Heaven. However, knowing that the Heaven Realms exist only because the Hell Realms exist can you, in good conscience, desire to be reborn in a place in a place of bliss at the cost of a place of torment?

Of course, these realms exist according to sentient beings’ karma, but desiring to be anywhere other than the human realm only perpetuates and expands the Samsara.

Liberation only occurs in the Human Realm and everyone needs to be liberated, even Satan and his angels who were cast down into Hell.

We can find evidence of people in the God and Demi-God realms in politics, entertainment, religion, and business. We can also find evidence of people in the lower realms in areas of extreme poverty and addictions.

Many people in the higher realms are disgusted by the drug addicts in the lower realms even though they have the same addictive tendencies, but for wealth, power, fame, and pleasure.

Just as a heroin addict eventually comes down from their high so, too, do the Gods and Demi-Gods eventually come down from their “long-term high”; a very painful, yet humbling, experience to learn that they are, in fact, not better than everyone else.

Buddhist teachings emphasize that beings can escape the cycle of suffering by cultivating wholesome actions, developing wisdom, and following the path to enlightenment. The ultimate goal is to attain liberation from samsara, breaking free from the cycle of birth, death, and rebirth.

Some advanced Buddhist practitioners, known as Bodhisattvas, make a vow to save all sentient beings from Samsara. Armed with unwavering compassion and wisdom, these people will attain enlightenment and then consciously take a rebirth back into Samsara over and over again until all sentient beings have been liberated!

Surrounding the outer rim of the wheel, and the 5-6 realms of existence, you’ll find a chain of twelve symbols representing the Twelve Links of Dependent Origination.

These links explain the cyclic nature of existence and how suffering arises. They include ignorance, mental formations, consciousness, name and form, six senses, contact, feeling, craving, grasping, becoming, birth, and old age and death.

The concept of dependent origination, also known as “Pratītyasamutpāda” in Buddhism, provides a profound understanding of the nature of existence and the interconnectedness of all phenomena.

At its core, it describes the causal relationships that underlie the cycle of birth, suffering, and rebirth. The twelve links of dependent origination outline this process, elucidating the interdependent nature of our thoughts, actions, and experiences.

1. Ignorance (Avidyā):

Ignorance refers to a lack of understanding of the true nature of reality and the perpetuation of delusion. It is the root cause of suffering and the starting point of the twelve links. Ignorance leads to misperception, attachment, and aversion, creating a cycle of repetitive actions.

2. Mental Formations (Saṃskāra):

Mental formations encompass all volitional actions, intentions, and habitual patterns that arise from ignorance. These formations shape our thoughts, speech, and actions, setting the stage for future experiences. They are conditioned by past karma and contribute to the creation of our individual and collective realities.

3. Consciousness (Vijñāna):

Consciousness arises in dependence on mental formations. It is the awareness that perceives and experiences the world. This link denotes the subjective aspect of our existence, the continuous stream of consciousness that flows from one moment to the next.

4. Name and Form (Nāmarūpa):

Name and form represent the integration of mind and matter. The “name” refers to the mental aspect, including perceptions and conceptualizations, while “form” pertains to the physical aspect of our being. This link highlights the inseparability of the mind-body connection and the influence they exert on each other.

5. Six Sense Bases (Ṣaḍāyatana):

The six sense bases consist of the eye, ear, nose, tongue, body, and mind. These sensory organs allow us to perceive the external world and generate sensory experiences. The interaction between the sense bases and external stimuli gives rise to sensory consciousness.

6. Contact (Sparśa):

Contact occurs when the sense bases come into contact with their respective objects. This contact gives rise to feelings and sensations, whether pleasant, unpleasant, or neutral. The experiences generated by contact shape our perception of the world and elicit further responses.

7. Feeling (Vedanā):

Feeling refers to the hedonic tone that arises from contact. It encompasses the subjective experience of pleasure, pain, or neutrality. These feelings play a crucial role in our attachment and aversion, leading to subsequent actions.

8. Craving (Tṛṣṇā):

Craving arises from the pleasant or unpleasant feelings experienced in the previous link. It is the strong desire or attachment to pleasant experiences and the aversion towards unpleasant ones. Craving perpetuates the cycle of dissatisfaction and fuels our actions and motivations.

9. Grasping (Upādāna):

Grasping refers to the clinging or attachment that arises from craving; it involves identifying with pleasant experiences and having an aversion toward unpleasant ones. Grasping stems from a deep-rooted sense of self and is a major cause of suffering and dissatisfaction.

10. Becoming (Bhava):

Becoming refers to the process of conditioning and the formation of the next life. It is influenced by the actions, intentions, and karmic imprints created through craving and grasping. Becoming sets the stage for the continuation of the cycle of birth and death.

11. Birth (Jāti):

Birth refers to the physical or existential manifestation of a new being in a particular realm or form of existence. It is the result of the previous link, becoming (bhava), and is conditioned by the karmic imprints and intentions formed in the previous life. Birth marks the beginning of a new cycle of life, with its inherent challenges and opportunities for further growth and development.

12. Aging and Death (Jarāmaraṇa):

Aging and death represent the inevitable end of the cycle of existence. They encompass the process of decay, decline, and eventual cessation of life. Aging refers to the gradual deterioration of the physical body and mental faculties, while death refers to the final separation of consciousness from the physical form. Aging and death are the culmination of the conditioned existence described by the previous links of dependent origination.

Although it’s debated, most people believe that the entity commonly depicted as holding the wheel of samsara is known as Yama (also referred to as Yama Dharmaraja or the Lord of Death). Yama is not considered a deity in the same sense as the gods of other religious traditions but rather a personification of impermanence, karma, and the cycle of birth and death.

Yama is often depicted as a wrathful figure, holding the wheel that represents the continuous cycle of samsara, symbolizing the repetitive nature of existence and the suffering that accompanies it.

The image of Yama holding the wheel serves as a reminder of the impermanence of life and the importance of recognizing the suffering inherent in the cycle of samsara. It emphasizes the Buddhist teachings on the transient nature of existence and the necessity of breaking free from the cycle through the attainment of enlightenment and liberation from suffering.

While enlightenment is often considered a uniquely human endeavour, it is essential to acknowledge that different cultures and traditions have diverse interpretations and understandings of this concept.

Ultimately, the nature and attainability of enlightenment remain subjects of ongoing debate and exploration in various disciplines, including philosophy, psychology, and spirituality.

The understanding of enlightenment is influenced by cultural, historical, and individual perspectives, leading to diverse interpretations of its meaning and significance.

In the traditional depiction of the Wheel of Life Thangka, the top right corner often features an image of the Buddha pointing to the moon. This representation symbolizes the path to liberation from the cycle of samsara, as taught by the Buddha.

The Buddha’s image in the Wheel of Life Thangka signifies his role as the enlightened teacher who offers guidance and teachings to beings trapped in the cycle of suffering. By pointing to the moon, the Buddha is directing our attention to the ultimate goal of liberation, enlightenment, or Nirvana.

The moon, in this context, represents the state of awakening and freedom from the cycle of birth and death. The Buddha’s teachings serve as a means to understand and transcend the transient nature of existence, leading to the cessation of suffering and the realization of liberation.

The presence of the Buddha in the Wheel of Life Thangka serves as a reminder that liberation from samsara is attainable by following the path of the Buddha’s teachings, cultivating wisdom, compassion, and ethical conduct. The inclusion of the Buddha in this depiction provides hope and inspiration, emphasizing that liberation is possible for all sentient beings.

The story of the Buddha and Nanda revolves around the transformative power of the Buddha’s teachings and the personal journey of Nanda, who was the Buddha’s half-brother. This story illustrates common pitfalls, especially among men, on the journey to enlightenment.

Nanda was a young and handsome prince in the kingdom of Kapilavastu who had recently become engaged to a beautiful princess, Janapada Kalyani.

One day, Nanda went to the monastery to offer the Buddha food. “Dear Brother,” said the Buddha, “Since I have to take care of all sentient beings, I have to take care of you also. Why don’t you stay with me at the monastery and join the Sangha?”

Nanda was reluctant to join the Sangha because he was deeply attached to his fiancée and didn’t want to renounce worldly pleasures to follow the spiritual path.

However, Nanda looked at the Buddha solemnly and dared not to say no. After he had joined the Sangha, he always thought of Kalyani and simply could not renounce his worldly desire and concentrate on studying the Dharma.

Seeing Nanda’s attachment and his struggle to find true happiness, the Buddha devised a plan to help him realize the impermanence and unsatisfactory nature of worldly existence.

So one day, the Buddha brought Nanda to a forest where a group of monkeys was playing.

“How does Kalyani compare with the monkeys?” the Buddha asked.

“You’re joking,” replied Nanda. “Kalyani is the most beautiful woman in our Kingdom. She is as pretty as a Goddess! How can a monkey be compared with her?”

“Well, you say that your Kalyani is as pretty as a Goddess,” said the Buddha. “I say she has no comparison with such a beautiful Goddess living in Heaven. If you wish to see what a Goddess looks like, no problem. I will bring you up there to meet one.”

A Tour Of Heaven

So, the Buddha used his mystic power to perform a miracle and took his brother up to Heaven for a visit. What Nanda saw was a place lined with marvellous palaces built in jade and precious stones. Nanda heard melodic heavenly music and smelt floral fragrances.

A group of Goddesses, whose beauty was beyond verbal description, came forward and surrounded Nanda. Nanda felt dizzy with their beauty.

“We heard that in Kapilavastu on earth, there is a Buddha whose brother is called Nanda,” said one of the Goddesses.

Another Goddess said “Because Nanda had joined the Sangha to cultivate his behaviour, his karma will cause him to be reborn as a heavenly being after his death. Then, we will be his concubines, making love with him all day and all night. Living here in heaven is nothing but joyfulness and happiness. We can get whatever we want and there is no need to worry about work and food. Life here is much more enjoyable than life on earth!”

“Oh, but you look like an ordinary human being,” continued the Goddess, “You have not yet cultivated enough good karma to come to Heaven yet. You must finish your work in the Sangha before you are qualified to come here.”

“How do you compare those Goddesses with Kalyani?” the Buddha asked his brother.

“I am stupid,” replied Nanda. “Kalyani looks like a monkey when compared with those Goddesses! In the past, I did not know that good karma will bring me here. I will do more good deeds and avoid evil deeds so that I can go to Heaven in my afterlife. Then, I will be able to make love to those beautiful Goddesses for the next several thousand years!”

The Buddha remained silent. He thought, “All Nanda wants is to go to Heaven to enjoy his afterlife with those beautiful fairies. I will show him something about Hell as well.” Again, he used his mystic power, performed a miracle, and took his brother down to Hell for a tour.

A Tour Of Hell

As soon as the Buddha and Nanda entered the Great Iron Circle Wall that surrounded Hell, Nanda immediately felt the horrible atmosphere.

Observing that Nanda hesitated to go forward, the Buddha said, “Brother, don’t get scared. We come here just for a tour. Everything that happens here has nothing to do with us. If you have any questions, just ask any Hell Officer and he can give you the correct answers.”

As Nanda toured around Hell, what he saw was absolutely terrifying; Hell Officers were punishing sinners by burning them in hot fires, putting sharp knives through their bodies, throwing them into boiling oil and water, and so on.

As Nanda walked passed a huge empty oil pan, he asked the Hell Officer standing next to it, “What is the empty oil pan for?”

“In the Kingdom of Kapilavastu on earth, there is a Buddha whose brother is called Nanda.” replied the Hell Officer. “He will be reborn to Heaven because he is trying to cultivate his karma. However, after his good merit is exhausted, he will fall from Heaven down to Hell to face judgment by our boss, King Yama. If he has done bad deeds in the past, we will immerse him in the boiling oil in this pan as punishment. We are waiting for him!”

Upon hearing this, Nanda was so terrified that he could not stand it anymore. He rushed back to the Buddha and begged to be taken back to the Human Realm.

The Middle Path

Once back in the Human Realm, Nanda fell to his knees and exclaimed “All worldly enjoyments such as wealth, sex, love, and power are just illusions! I vow to follow your teachings wholeheartedly so I, too, can attain liberation from the suffering in Samsara!”

Realizing the ephemeral nature of worldly beauty and pleasure, Nanda became disenchanted with his previous attachments. He understood that the pursuit of worldly desires only leads to suffering and discontentment. Overwhelmed by this realization, Nanda expressed his desire to renounce his engagement and follow the Buddha’s path.

Recognizing Nanda’s sincerity and willingness to embark on the spiritual journey, the Buddha accepted him as a disciple. Nanda joined the monastic community and devoted himself to practicing meditation, mindfulness, and cultivating wisdom. Through his diligent efforts, Nanda made significant progress on the path of liberation.

As Nanda continued his practice, he gradually deepened his understanding of the Buddha’s teachings and experienced profound spiritual transformation. Eventually, he attained enlightenment and became an Arhat (one who has attained liberation from the cycle of samsara).

The story of Nanda illustrates the transformative power of the Buddha’s teachings and the potential for personal growth and liberation. It highlights the importance of recognizing the impermanence and unsatisfactoriness of worldly attachments and the need to cultivate spiritual qualities to find lasting peace and happiness.

Nanda learned of the pitfall of attachment to the higher realms and aversion to the lower realms as the two extremes of the spectrum of existence, leading to a desire to remain in the Human Realm where he was able to work toward his liberation.

Nanda’s journey serves as an inspiration for all practitioners, emphasizing the possibility of liberation and awakening through diligent practice and the guidance of the Buddha’s teachings.

Reincarnation and Karma are not generally accepted beliefs within Christianity. Christian teachings emphasize a single earthly life followed by judgment from God, based on one’s relationship with Jesus Christ.

The belief in salvation through Christ’s sacrifice and resurrection distinguishes Christian doctrine from the concept of reincarnation found in other religious traditions.

Christianity teaches that those who have accepted Jesus Christ as their Savior and lived in accordance with Christian principles (Good Karma/Merit) will enter into eternal life in the presence of God; this is commonly referred to as heaven, a state of everlasting joy, peace, and communion with God and fellow believers.

On the other hand, those who have rejected God, or lived in disobedience to His commandments, may face eternal separation from God in a state often referred to as Hell.

It’s interesting to consider the teachings of the Wheel Of Life in relation to the Abrahamic religions: Catholics, Mormons, Jehovah’s Witnesses, and even Jews.

These religions promise their followers that if they abide by their teachings and the Bible, then they will secure eternal life in Heaven with God. Maybe their God(s) have been in Heaven for so long that they think it’s permanent?

If you ask a Christian about reincarnation they’ll say that their goal after death is to live in Heaven for eternity. If these people accumulate positive merit throughout their lives they could very well be reborn in Heaven with their God.

However, as the story of The Buddha and Nanda tells us, eventually their merit will exhaust itself and they’ll fall into a lower Realm.

Unfortunately, these beliefs only perpetuate ignorance and the continued turning of the Wheel Of Samsara. The only permanent thing in life is change.

We know that the Abrahamic religions believe that we only have one life on Earth followed by eternity in Heaven or Hell, but is there any evidence in the Bible about Karma?

Many compare karma to sowing seeds. Negative thoughts, words, and actions sow seeds that turn to weeds, while positive thoughts, words, and actions sow seeds that result in fruits.

We can think of karmic seeds as planted in the ground of the mind. A seed can stay in the ground for a long time before the conditions arrive that enable it to sprout. In the same way, karmic seeds can lodge in the mind waiting for the provocation or stimulation that will make them spring into action.

Although the Abrahamic religions and the Bible do not directly speak of karma, there are a few passages that hint at the existence of karma:

“A man reaps what he sows. Whoever sows to please their flesh, from the flesh will reap destruction; whoever sows to please the Spirit, from the Spirit will reap eternal life. Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” (Galatians 6:7–9)

“Peacemakers who sow in peace reap a harvest of righteousness.” (James 3:18)

“So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.” (Mathew 7:12)

““Put your sword back in its place,” Jesus said to him, “for all who draw the sword will die by the sword.”” (Mathew 25:46)

“The trouble they cause recoils on them; their violence comes down on their own heads.” (Psalms 7:16)

“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people.” (Galatians 6:9-10)

While the concept of karma and reincarnation is not an integral part of Christian belief, it is worth noting that there have been some Christian sects, or individuals, throughout history who have held beliefs or espoused ideas that incorporate elements of reincarnation. These views, however, are considered heterodox and fall outside the mainstream understanding of Christian doctrine.

Increasing evidence brought to light from various historians and skeptics shows that there was a lot of information that was not only left out of the Bible but disinformation was deliberately added after the New Testament was released.

Geddes MacGregor, the author of “Reincarnation in Christianity: A New Vision of the Role of Rebirth in Christian Thought”, argues that “Christians did believe in reincarnation”. However, he adds: “All written evidence of reincarnation in early Christian teachings and in the Bible was deliberately suppressed by the Catholic church.”

Many believe that early Christian writings, around 0 AD to 500 AD, included the concept of reincarnation. At this time, the stories of Jesus Christ were written down by hand and passed down to future generations. During this period, the Bible as we know it had not been written and put together in full.

Many historians claim that early versions of the Bible contained passages about the teachings of reincarnation, but all evidence was expunged at a later date by church authorities. Some even claim that reincarnation was one of the pillars of true Christian belief and that without it, the “religion is doomed to crumble and collapse”.

It is believed that in 553 A.D., during the Second Council of Constantinople, the idea of reincarnation was found to have no place in the Christian Church.

Although reincarnation was not officially rejected at this council, those early Church Fathers who were accused of teaching the idea of reincarnation had their works banned. 553 A.D. did mark the end of the debate on reincarnation within the Christian community.

There are several theories as to why the church removed the teachings of reincarnation.

One theory is that if people understood karma, reincarnation, and the temporary nature of existence then they wouldn’t be motivated to, or strive to, attain a rebirth in the God Realm (Heaven) knowing they would eventually experience the immense suffering of eventually falling back into lower Realms.

Without having billions of people focusing on God, and the desire to be with God in Heaven, he would lose power and influence. Many sentient beings, especially in the Church, benefit greatly from God’s power and influence.

Many of these people will go to any lengths to expand, and prevent the deterioration of, God’s empire. Their false promise of eternal life and endless bliss is a very attractive outcome to the ignorant mind.

The belief in reincarnation may also draw members of the church to study teachings from the Buddhist and Hindu religions. Taking the concept of reincarnation out of the Bible and promising eternal life is a very convenient and enticing way to prevent the curious mind from seeking wisdom from sources other than the Church.

Another theory as to why the church removed the teachings of reincarnation was related to the church’s pursuits for power and control, such as during the “holy” Crusades, Inquisition, and the assimilation of of non-Christians into the Catholic Church.

Followers of the church were used as soldiers to destroy all threats to the Church, killing millions of “heretics”, “witches”, and Indigenous Peoples, all in the name of Jesus. Would Jesus want people killing other people in his name? I don’t think so.

In North America, Millions of Indigenous Peoples were displaced from their homes if they were unable to be assimilated into the Catholic doctrines and culture.

Indigenous children were forcible taken from there families and placed in, church run, residential and boarding schools in an attempt to assimilate them to prevent their culture and traditions from being passed down to future generations. Those who’s spirit could not be broken were killed and buried in unmarked graves.

Indigenous Peoples were/are seen, and labelled, as savages and in need of “Gods’ intervention”. However, the indigenous people are protectors of the Earth, living in harmony with the natural world. It is no coincidence that the destruction of the Indigenous Peoples and the destruction of the Earth happened simultaneously.

If the teachings on reincarnation were available, would the church have been able to utilize so many soldiers, colonizers, and missionaries to kill, torture, and aggressively assimilate other human beings knowing that their harmful actions could destine them for rebirth in the Hell Realms?