user11051: I suffer from a psychic disease (borderline disease of personality) which has turned my life into hell for at least half of the time, I spend several hours a day crying desperately and nothing helps, not the psychotherapy nor the medicines. I am obsessed with the idea that I'm suffering so much because in some way I "deserve" it according to the karma law, for having done something very bad in a past life. Is it true? It may seem weird, but this answer means a lot to me. Thank you for your answers in advance.

user254: I think (as part of my personal opinion or speculation, this may be not Buddhist doctrine) that "Karma" was a religious concept which pre-dated Buddhism -- it was part of the Vedic religion. I'm not sure but it might have been used in a "rites and rituals" sense (e.g. "if we perform this rite and ritual, that is good karma, which will have a good outcome in future"); or, possibly, which was an explanation of (and justification for) rebirth (e.g. "we are high-born and high-caste because we did good in a previous life, and you are low-born because you must have done something bad to deserve that").
When the Buddha taught, some of his teaching should be understood in that context (i.e. his doctrine was addressed to and meant to correct some  contemporary views of people he met and their culture).
One example of that is his addressing Brahmins, who perhaps believed that they were good (or holy) because of how they were born and/or what ritual actions they performed. So the Buddha corrects that, saying that whether he calls someone "holy" depends e.g. on how they behave.
Similarly I take his teaching on Karma to be intended to correct or to replace the contemporary Vedic view: and I think it's not what "you" may or may not have done in the past that matters so much, what really matters (or what's more important) is your present "intention".

user8044: I do hope that you will see that initial immoral thoughts (as the ones that you are entertaining right now) can be overcome by purposefully generating moral thoughts. This is the basis of the Satipattana and Anapanasati bhavana.
What you are creating here is vaci sankhara, as whether one talks to oneself or actually get the words out loud, both are vaci sankhara. Kamma is ‘Action’. So it is not the past Kamma, but the kamma that you are creating in the present that are affecting you. You under-estimate the severity of mental suffering. It is unlike any physical suffering and is very distructive . 
So without any delay get into an experience-based process of practicing Buddha Dhamma. That is the best medicine for this. So start learning about the three characteristics anicca, dukkha, anatta, of “this world”. Almost all of us have mis-understood and mis-interpreted the meaning of these three words - anicca, dukkha, anatta. That is why the True Path is hidden to all of us. 
Then getting into practising Loving Kindness meditation. I have shown how this in done in an EARLIER POST. on what-is-metta-bhanava-and-how-do-one-practice-it.
Though I explained as to what “immoral” is in response to @Chris’ comment, it is better if an example is given. Our interpretation of “immoral” is limited IMHO. Harming self or others for whatever reason is immoral. It is a “Ditthi” or “wrong vision”.  It must be noted that the word “ditthi” is used in Buddha Dhamma to specifically denote micca ditthi or “wrong vision”. The opposite is samma ditthi or panna (wisdom).
You are being obsessed with the idea that you are suffering so much because in some way you "deserve" it according to the ‘kamma law’ is a ‘Ditthi’. Many would not see it as a 'ditthi' as such activities as that of yours are incorrectly labelled by our medical community or those religious (referring to it as KAMMA) by their conditioning over time. This is also called “brain washing”. This is why ditthis are very difficult to break. Yet, with a determined mindset, one can break ditthis.
The key problem is that human mind likes to “take the long-held-belief-way”. It is easier to try to justify one’s vision or position rather than trying to spend time looking deeper into the issue to make an informed decision. But one needs to think about the consequences that can last for unimaginably long times. This is why getting rid of “ditthi” and embracing samma ditthi is the first step in the mundane Eightfold Path first and then in lokottara Eightfold Path. 
Having wrong kinds of vision (ditthi) can be very dangerous, since one may not even realize that one is doing immoral things because of that ditthi. Such ditthis can only be removed via learning Dhamma. One becomes a Sotapanna just by eliminating such wrong visions and perceptions. The three sanyojana (or samyojana) that are removed at the Sotapanna stage (sathkaya ditthi, vicikicca, silabbata paramasa) all arise due to micca ditthi.

user362: I hope you get well soon. 
May I suggest you start focusing on the times you feel well and better; use it to practice dhamma. Meanwhile, also gather material on Buddha, Dhamma and Sangha (such as their nobility). 
When you are facing undesirable symptoms, repeat the Buddha, Dhamma and Sangha material you gathered. Do it quietly or aloud. Be sure that you know why this is useful to you. If not, it will sound like some useless or crazy activity. 
Get well soon! 

user11009: "There are, revered Gotama, some ascetics and brahmans who have this doctrine and view: 'Whatever a person experiences, be it pleasure, pain or neither-pain-nor-pleasure, all that is caused by previous action.' Now, what does the revered Gotama say about this?"
"Produced by (disorders of the) bile, there arise, Sivaka, certain kinds of feelings. That this happens, can be known by oneself; also in the world it is accepted as true. Produced by (disorders of the) phlegm... of wind... of (the three) combined... by change of climate... by adverse behavior... by injuries... by the results of Kamma — (through all that), Sivaka, there arise certain kinds of feelings. That this happens can be known by oneself; also in the world it is accepted as true.
http://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.021.nypo.html

user8157: In Buddhism, the teachings about kamma are for the purpose of promoting good behaviour rather than for diagnosing the cause of psychiatric illness.
Psychiatric illness is generally caused by a genetic neurological disorder of the brain or, otherwise, kamma (actions) in the present life, such as an accidental brain injury or intentional drug use. It is definitely not caused by actions in a past life. 
In his 2nd sermon about the ultimate truth or ultimately reality, the Buddha taught every component of the human life ('the five aggregates') can be subject to disease/damage (ābādhāya). 
Even the five aggregates of a fully enlightened person can have disease/damage (ābādhāya), such as the famous Thai monk named Ajahn Chah, who had a brain disease in his old age.
Therefore, about the cause of your illness, you should follow the advice of your doctor rather than listen to Buddhists who speculate superstitiously about unknowable past life karma.

11051: <p>I suffer from a psychic disease (<a href="https://en.m.wikipedia.org/wiki/Borderline_personality_disorder" rel="nofollow noreferrer">borderline disease of personality)</a> which has turned my life into hell for at least half of the time, I spend several hours a day crying desperately and nothing helps, not the psychotherapy nor the medicines. I am obsessed with the idea that I'm suffering so much because in some way I "deserve" it according to the karma law, for having done something very bad in a past life. Is it true? It may seem weird, but this answer means a lot to me. Thank you for your answers in advance.</p>
 254: <p>I think (as part of my personal opinion or speculation, this may be not Buddhist doctrine) that "<a href="https://en.wikipedia.org/wiki/Karma#Early_development" rel="nofollow noreferrer">Karma</a>" was a religious concept which pre-dated Buddhism -- it was part of the Vedic religion. I'm not sure but it might have been used in a "rites and rituals" sense (e.g. "if we perform this rite and ritual, that is good karma, which will have a good outcome in future"); or, possibly, which was an explanation of (and justification for) rebirth (e.g. "we are high-born and high-caste because we did good in a previous life, and you are low-born because you must have done something bad to deserve that").</p>

<p>When the Buddha taught, some of his teaching should be understood in that context (i.e. his doctrine was addressed to and meant to correct some  contemporary views of people he met and their culture).</p>

<p>One example of that is his addressing Brahmins, who perhaps believed that they were good (or holy) because of how they were born and/or what ritual actions they performed. So the Buddha corrects that, saying that whether he calls someone "holy" depends e.g. on how they behave.</p>

<p>Similarly I take his teaching on Karma to be intended to correct or to replace the contemporary Vedic view: and I think it's not what "you" may or may not have done in the past that matters so much, what really matters (or what's more important) is <a href="https://buddhism.stackexchange.com/q/19840/254">your present "intention"</a>.</p>
 8044: <p>I do hope that you will see that initial immoral thoughts (as the ones that you are entertaining right now) can be overcome by purposefully generating moral thoughts. This is the basis of the Satipattana and Anapanasati bhavana.</p>

<p>What you are creating here is vaci sankhara, as whether one talks to oneself or actually get the words out loud, both are vaci sankhara. Kamma is ‘Action’. So it is not the past Kamma, but the kamma that you are creating in the present that are affecting you. You under-estimate the severity of mental suffering. It is unlike any physical suffering and is very distructive . </p>

<p>So without any delay get into an experience-based process of practicing Buddha Dhamma. That is the best medicine for this. So start learning about the three characteristics anicca, dukkha, anatta, of “this world”. Almost all of us have mis-understood and mis-interpreted the meaning of these three words - anicca, dukkha, anatta. That is why the True Path is hidden to all of us. </p>

<p>Then getting into practising Loving Kindness meditation. I have shown how this in done in an <a href="https://buddhism.stackexchange.com/questions/19883/what-is-metta-bhanava-and-how-do-one-practice-it"><strong>EARLIER POST.</strong></a> on what-is-metta-bhanava-and-how-do-one-practice-it.</p>

<p>Though I explained as to what “immoral” is in response to @Chris’ comment, it is better if an example is given. Our interpretation of “immoral” is limited IMHO. Harming self or others for whatever reason is immoral. It is a “Ditthi” or “wrong vision”.  It must be noted that the word “ditthi” is used in Buddha Dhamma to specifically denote micca ditthi or “wrong vision”. The opposite is samma ditthi or panna (wisdom).</p>

<p>You are being obsessed with the idea that you are suffering so much because in some way you "deserve" it according to the ‘kamma law’ is a ‘Ditthi’. Many would not see it as a 'ditthi' as such activities as that of yours are incorrectly labelled by our medical community or those religious (referring to it as KAMMA) by their conditioning over time. This is also called “brain washing”. This is why ditthis are very difficult to break. Yet, with a determined mindset, one can break ditthis.</p>

<p>The key problem is that human mind likes to “take the long-held-belief-way”. It is easier to try to justify one’s vision or position rather than trying to spend time looking deeper into the issue to make an informed decision. But one needs to think about the consequences that can last for unimaginably long times. This is why getting rid of “ditthi” and embracing samma ditthi is the first step in the mundane Eightfold Path first and then in lokottara Eightfold Path. </p>

<p>Having wrong kinds of vision (ditthi) can be very dangerous, since one may not even realize that one is doing immoral things because of that ditthi. Such ditthis can only be removed via learning Dhamma. One becomes a Sotapanna just by eliminating such wrong visions and perceptions. The three sanyojana (or samyojana) that are removed at the Sotapanna stage (sathkaya ditthi, vicikicca, silabbata paramasa) all arise due to micca ditthi.</p>
 362: <p>I hope you get well soon. </p>

<p>May I suggest you start focusing on the times you feel well and better; use it to practice dhamma. Meanwhile, also gather material on Buddha, Dhamma and Sangha (such as their nobility). </p>

<p>When you are facing undesirable symptoms, repeat the Buddha, Dhamma and Sangha material you gathered. Do it quietly or aloud. Be sure that you know why this is useful to you. If not, it will sound like some useless or crazy activity. </p>

<p>Get well soon! </p>
 11009: <p>"There are, revered Gotama, some ascetics and brahmans who have this doctrine and view: 'Whatever a person experiences, be it pleasure, pain or neither-pain-nor-pleasure, all that is caused by previous action.' Now, what does the revered Gotama say about this?"</p>

<p>"Produced by (disorders of the) bile, there arise, Sivaka, certain kinds of feelings. That this happens, can be known by oneself; also in the world it is accepted as true. Produced by (disorders of the) phlegm... of wind... of (the three) combined... by change of climate... by adverse behavior... by injuries... by the results of Kamma — (through all that), Sivaka, there arise certain kinds of feelings. That this happens can be known by oneself; also in the world it is accepted as true.</p>

<p><a href="http://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.021.nypo.html" rel="nofollow noreferrer">http://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.021.nypo.html</a></p>
 8157: <p>In Buddhism, the teachings about kamma are for the purpose of promoting good behaviour rather than for diagnosing the cause of psychiatric illness.</p>

<p>Psychiatric illness is generally caused by a genetic neurological disorder of the brain or, otherwise, kamma (actions) in the present life, such as an accidental brain injury or intentional drug use. It is definitely not caused by actions in a past life. </p>

<p>In his 2nd sermon about the ultimate truth or ultimately reality, the Buddha taught every component of the human life ('the five aggregates') can be subject to disease/damage (ābādhāya). </p>

<p>Even the five aggregates of a fully enlightened person can have disease/damage (ābādhāya), such as the famous Thai monk named Ajahn Chah, who had a brain disease in his old age.</p>

<p>Therefore, about the cause of your illness, you should follow the advice of your doctor rather than listen to Buddhists who speculate superstitiously about unknowable past life karma.</p>
