I'm trying to figure out what to do directly within the framework of karma taught by the Buddha. I recognize it's not all what the Buddha taught directly, which is why I'm curious as to what Buddhist teachings like meditation and Nirvana have to do with karma. Amending wrong deeds works in my case to eliminate unexplained physical suffering, but perhaps the Buddha's other teachings show a better way, what I'm exploring also -- how it functions within the realm of karma. Using this framework I previously also gave an alternative way of speaking of the twelve nidanas, a Buddha's teaching.

The Buddha must have taught something about how to eliminate the effects of bad karma. Given that karma relates to physical suffering like the Buddha experiencing great pain on the head due to a wrong deed, and the Buddhist path being about the cessation of suffering, meaning that all practices by the Buddha direct at doing something with karma. If karma is not the case, then my goal would shift into explaining physical suffering and what to do with it without involving Buddhism, but I believe karma is responsible for physical suffering, therefore what the Buddha taught becomes relevant.

I'm actually doing the reverse, not trying to justify this idea but thinking about what to do within this framework of karma, if one believes that physical suffering is caused by karma. It's a new way to read Buddhism, by assuming that all meditative practices etc do something with karma, distinct from what a modern assumption might be, that these practices do, well, nobody knows what they do -- Daniel M. Ingram for instance seems to suggest that these practices produce something akin to bipolar disorder and then won't fix it. 

1. My assumption is that good acts just come back. I have limited experience with how. Good acts are obvious, like giving someone money, a massage. I've given away like 2000 bucks worth of things recently because I fully believe it comes back -- it's a lot for me because I don't work (yet) due to a weird life situation. 

2. No, it leads to good things but in order to end suffering something needs to be done with wrong acts, is my assumption. Still figuring out what it is. Amending wrong acts seem to help. I believe that the Buddhist path might be aimed at somehow eliminating the negative karma arising from wrong deeds, but not sure how. 

3. I'm not sure. According to Buddhism, you should still experience pain and pleasure. I believe conditions like headaches will vanish. 

4. Still figuring it out. Amending your wrong deeds is a definite way to do it, but difficult. I wonder if meditation and Nirvana are somehow related to it.

5. Not sure. How Buddhism works within the framework of karma is a fascinating question. 

Buddhism is probably a religion, and religions are focused on goodness. The idea of goodness is that good behavior comes back and bad behavior comes back. Different religions might deal with different types of goodnesses, for instance Hinduism might deal with goodness regarding fear -- if one causes fear to others it comes back. Fear involves having done something. In order to minimize fear one can do yoga, which is to develop physical power and control by stretching so that this energy leads to feeling less fear. One needs to remain stalwart, dependable, and this can be the focus of a Hindu meditation practice. 

Islam might be goodness regarding anger. This is to never cause anger by being absolutely fair, to never take more than the rest of humanity for instance, to not even have undeserved possessions like perhaps even a bed, unless one works for it. If one is fair one gets to experience a lot of bounty, if one is unfair one loses bounty. Islam might be involved with mental suffering. For instance, when I was younger I believed that some hard-working people don't necessarily deserve the best possessions out there, that one has to aim at a high education in order to deserve them, which is a massively unfair thought because these people work immensely hard and surely deserve as much as higher-educated people. The consequence of this is that I experienced no way to "make it" in life, because I had pushed away all the low places in the world where one could have a place where one could "make it", and I experienced a colossal existential crisis at one point, involving a terrible panic attack. Similarly, if one say believes unfairly that some people belong to prison, this would come back as one experiencing terrible emotions. Something like this is my theory. 

Christianity might be goodness regarding sadness. This means to not make anyone Terribly sad. If one say uses unfair advantage to call someone an idiot, and thus produce Terrible sadness for them, this would be a sin. Prayer would work by the prayer not making anyone in the world sad, so that this becomes a True wish. Heaven is a place where there are no bad feelings.

Another thing to Goodness is love. Love involves all the contemplative experiences. For instance, the world being unknown to one would be an experience of love of before one could remember. Actual Freedom is an experience of love of there being no renowning entity in the world, but everything being exactly the way it is. I believe the centerlessness described in MCTB might be an experience of love. There are all sorts of contemplative accomplishments of love, there's one thing I've briefly experienced that I dubbed "no-subject" -- I don't remember how I experienced it but what I felt was some cap being taken out of visual sensations and imagination, so that all visuality felt gloriously infinite, and I remember skin pain producing no suffering, for instance if I burned my hand, the pain would be exactly the same as ordinarily, I might even scream because of it, but there would be no suffering at all regarding skin pain. Internal body pain remained the same however, things like muscle aches. So this shift would involve the elimination of a subject from a world, that of any -one- who would experience anything, many sensations becoming uncapped, experienced infinitely by itself. 

Some more ideas related to Buddhism:

We hurt exactly the way we make others hurt, if you imagine the act of intentionally punching someone in the face, you'd feel weakness at the stomach, miserable feelings. The intention is the persistant wrong feeling one feels inside, which causes a hell. The stress of wrong intention needs to be physically let go of. 

One needs to see beyond what one caused to one person, to what the act caused to other things. This way one can lose body identification, sense that one originated the act, and thus develop immense calm -- it unfabricates the body. So seeing the links of what one's wrong act did to other things helps to ease the act's power, because one no longer identifies with the act, one identifies with something larger. This practice leads to one hecoming kind-natured and lose stress associated with the individual act, this stress spreading into a larger pool.

You can only lead a horse to water....