What is the deal with "instant" Karma? Over the years, I've noticed that the idea of karma is quite popular in the USA. 
 Specifically, specifically this is the idea "karma" means that if you do something bad, something bad will happen to you in this life. 

I recall coming across the idea that the more advanced a Buddhist practitioner becomes, the more immediate the repercussions of negative thoughts or actions.  

Experience leads me to believe that negative thoughts and actions do have fairly immediate repercussions in terms of personal suffering for a given individual.  This seems to hold both in cases where suffering is the goal of the individual, whether consciously or unconsciously, and in cases where the individual is seeking release from suffering.  This may be distinct from the popular idea of "karma", but nevertheless is immediate.  

Is there validity to the concept of immediate or "instant karma"? Is there a distinct term for this type of intra-life cause and effect?
&quot;...Is there validity to the concept of immediate or &quot;instant karma&quot; in a Buddhist context? Is there a distinct term for this type of intra-life cause and effect?...&quot;

Kamma is fourfold and is divided into sections, i.e. by &quot;way of function, order of ripening, time of ripening and place of ripening&quot;.
Kamma by &quot;time of ripening&quot; is further subdivided into 4 types according to the time of taking effect:

(i) Immediately effective (ditthadhammavedaniya) kamma is kamma which, if it is to ripen, must yield its results in the same existence in which it is performed; otherwise, if it does not meet the opportunity to ripen in the same existence, it becomes defunct. According to the Abhidhamma, of the seven javanas in a javana process, the first javana moment, being the weakest of all, generates immediately effective kamma.
(ii) Subsequently effective (upapajjavedaniya) kamma is kamma which, if it is to ripen, must yield its results in the existence immediately fol- lowing that in which it is performed; otherwise it becomes defunct. This type of kamma is generated by the last javana moment in a javana proc- ess, which is the second weakest in the series.
(iii) Indefinitely effective (aparapariyavedaniya) kamma is kamma which can ripen at any time from the second future existence onwards, whenever it gains an opportunity to produce results. This kamma, gen- erated by the five intermediate javana moments of a cognitive process, never becomes defunct so long as the round of rebirths continues. No one, not even a Buddha or an Arahant, is exempt from experiencing the results of indefinitely effective kamma.
(iv) Defunct (ahosi) kamma: This term does not designate a special class of kamma, but applies to kamma that was due to ripen in either the present existence or the next existence but did not meet conditions con- ducive to its maturation. In the case of Arahants, all their accumulated kamma from the past which was due to ripen in future lives becomes defunct with their final passing away.
-- &quot;Comprehensive Manual of Abhidhamma&quot; by Ven. Bhikkhu Bodhi, p. 200-220.