Commentary on Unity Essay "Is Karma Real?"

On the Unity.org website, Lila Herrmann writes an interesting essay on karma and Unity. In this brief article, she briefly discusses what karma is and if it fits with Unity teachings.

As a scholar of world religions, I was a little disappointed with the lack of understanding of the detail and nuance with which the term karma is/has been used in Indian religious systems. She recognizes that it comes from Indian traditions, but cites no Hindu, Buddhist, Jain practitioners or Indologists (scholars who study the cultural and religious traditions of India), instead relying solely upon Unity leaders and ministers to corroborate her understanding of karma. Now, I have utmost respect for Charles Fillmore, Eric Butterworth, and many other Unity ministers in terms of their insight into the practice of prayer and knowledge of Unity principles, but most of them aren't scholars of Hinduism, Buddhism, etc. and so their statements of karma are, at best, simplistic and, at worst, rather inaccurate.

Herrmann does acknowledge the Sanskrit origin of the word and gives its root meaning as "action"; this is all very straightforward and accurate. However, using Fillmore and Butterworth, it seems that she depicts karma as a kind of deterministic cycle of punishment. This negative understanding of karma as dealing only with wrongdoing, sin, and/or punishment simply isn't always the case in Indian religion. It's actually much more complex than that, since we're dealing with several different religious traditions within India and a plethora of various viewpoints within those traditions. However, I'll summarize some of the trends of the Indian traditions regarding karma.

In general, most Hindus and Buddhists agree that karma isn't the accumulation of the effects of past sins or some kind of debt to be paid off from lifetime to lifetime. Rather, karma is more like a cosmic law or principle of cause and effect/action and reaction that governs all existence. This karmic principle is valuated as neither good nor bad - it simply is - it's a mechanism of the universe that directly influences the outcome of actions. Karma deals equally with positive and negative actions, since it deals with all action (hence the root meaning "action" not "negative or positive action").

Karma isn't punishment or retribution because it's simply the extended expression or fruit of actions performed. The effects of actions are also able to be influenced by other actions and are not necessarily fated or predetermined. That is, a certain action performed now is not binding on a particular future experience or reaction. Karma is not simply a one-to-one preordained correspondence of reward or punishment. Though there are some deterministic positions within Hindu philosophy, the Indian religions largely agree that humans have free will to shape their own destiny. Thus, according to the Hindu Vedas and Upanishads and the Buddhist Pali Canon (as well as other non-Indian Buddhist texts), actions have their appropriate and corresponding effect. Thus, for example, if one does a good/wholesome/healthy deed this will result in a good/wholesome/healthy effect, and if one does a bad/unwholesome/unhealthy deed this will result in a bad/unwholesome/unhealthy effect.

Jainism is the only Indian system that holds a view of karma that one could probably argue to be explicitly "negative." Jainism doesn't view karma as a law/principle of cause and effect but more like a kind of subtle material or fine energy field (often referred to as karmic dirt) that pervades the entire universe. This fine karmic matter is attracted to the soul because of vibrations created by activities of one's mind, speech, and body as well as various mental dispositions. So karma is the subtle matter surrounding the consciousness of a soul from which the soul must extricate itself before it can experience its natural state of "nirvana."

There are, of course, differences in details between the Indian religions concerning karma. In Hinduism, this principle of karma can be created and influenced by a deity/ies or not, depending on the sectarian viewpoint, whereas in Buddhism and Jainism deity/God is simply not usually part of the system. In Buddhism, karma is one of the five causal categories and so is only one of many different influences/conditions of a person's experience in the complex chain of cause and effect. (There are conditions of action (karma), environment, heredity, intention, and tendencies in nature, which all come together in various ways and combinations to bring about the events experienced in one's life.) [For more info on all the above, see R.C. Zaehner, Hinduism, 1966; L Babb, Karma: An Anthropological Inquiry, 1983; M. Weber, et al, Religion of India: The Sociology of Hinduism and Buddhism; C. Eliot, Hinduism and Buddhism, 2007; W.D. O'Flaherty, Karma and Rebirth in Classical India Traditions, 1980; P. Williams, Mahayana Buddhism: The Doctrinal Foundations, 1989; and P. Dundas, The Jains, 2002.]

My general point is that, besides Jainism, most Indian religion understands karma not as a cycle of punishment or retribution but as a neutral,natural universal principle that brings about appropriate results of one's actions. In this light, karma is not so disparate from the "Law of Mind-Action" as outlined so well in Herrmann's essay. Much like karma, the Law of Mind-Action says that one's experiences (results/effects of action) are created by our actions (grounded in thought, but also in word and deed). This primacy of mind-intention in Unity probably places it more in alignment with Buddhism than most other Indian systems, since Buddhism grants a primary place of intention in their notion of karma. Both karma and the Law of Mind-Action recognize that in order for one to experience a life of contentment and well-being one must change one's actions (in mind, speech, and physical work) accordingly to suit these purposes. Positive and healthy activity will bring about like results.

In addition, in both the Indian religions and Unity, it is prayer, contemplation, and meditation that are considered to be the means of cultivating a life that brings about experiences of good, truth, love, and well-being.

Unity's Law of Mind-Action is much closer to some of the Indian teachings of karma than I believe Herrmann has recognized. This is likely due to the influence of Indian religious philosophy on especially Charles Fillmore who became acquainted with world religions through reading some of their texts, but mostly via the Transcendentalism movement (Emerson) and other New Thought thinkers. Regardless, though I know Unity has been striving to solidify a distinct identity, it is only fair and factual to concede that there's at least some real similarity between karma and the Law of Mind-Action.

April/May 2009 Issue of "Contact"

The April/May 2009 issue of Contact, the Unity magazine produced to support thriving ministries by providing timely, practical information for ministries and individuals, is now available to read online. The present issue deals with the theme "Ethics."

Back issues are available online as well.

New Studies Out on LGBT Issues and Progressive Congregations

New studies demonstrate how welcoming LGBT people makes a difference to progressive religious congregations. Two surveys were conducted by Religious Institute of Morality, Justice, and Healing and Institute for Welcoming Resources, and they found:

"Congregations that have undertaken formalized efforts to welcome lesbian, gay, bisexual and transgender (LGBT) members are more active in social justice, more comfortable addressing sexuality issues and less concerned that LGBT advocacy will reduce membership, according to two national surveys released today." (Religion News Service)

These surveys acknowledge a few important points, but the one that most impresses me is that those congregations which advocate for LGBT issues are much more likely to become involved in other social issues like economic injustice, homelessness, racial inequality, immigration, and so on.

Unity has always advocated for LGBT equality and justice, especially within its own walls, ordaining ministers regardless of sexual orientation and maintaining a welcoming attitude and inclusive metaphysical system of belief and practice. The survey did mention that issues of sexual identity (especially in youth populations) was generally considered under addressed and that even progressive congregations would benefit from more educational resources available to members of their community.

Though Unity does have a stellar record of being open and affirming of any and every sexual orientation, I think it could certainly take heed to this study and perhaps faciliate more educational workshops, literature, etc. about LGBT issues in society, both at the national and local levels. I'm aware that many Unity communities do have discussion groups about these topics, but a more universal and Association-wide advocacy in this capacity would serve the cause well and further establish Unity's position among progressive, welcoming religious communities. Nonetheless, Unity has been most definitely in the forefront in setting a magnificent example of what inclusive congregations can be with open hearts and open minds.

The Religion News Service has a more detailed overview of the studies.

Francis Collins and the BioLogos Foundation

Geneticist and Christian Francis Collins has stepped down just last year from his role as director of the Human Genome Project (1990-2003) and has already founded a new organization, BioLogos Foundation, (launched last Tuesday April 28) which seeks to bridge the perceived gap/debate between science and religion (particularly Christianity). Collins aims to communicate to others the compatability he sees between science and Christianity by fostering dialogues between Christian and scientist leaders as well as creating science curricula for Christian schools.

Daniel Burke of the Religion News Service interviews Francis Collins about the new project.

New Book Enciting Prayers During Economic Crisis

Barbara Bartocci's new book Grace on the Go: Powerful Prayers to Ease Money Worries speaks of how important and effective simple, affirmative prayer can be in motivating people to responsible and efficient decisions in their lives conducive to financial betterment.

The Religion News Service has a brief review of the book.

Unity Spiritual Social Action Ministry

Unity's Spiritual Social Action Ministry team now has a few online resources for Unity leaders and groups to use. There is an excerpt from Beryl Satter's book on how New Thought has roots in social action, a compilation by Jane Simmons of Unity statements and quotations about commitment to social engagement as an integral part of spiritual discipline, as well as other material to begin to underpin social action in Unity principles and inspire people to get involved in their communities, doing what they can. Also, the Be The Change webpage is under construction as the new landing page to network all Spiritual Social Action Ministry resources.

Let us support these kinds of growing programs in Unity's dedication to promoting spiritual growth.

Interfaith Retreat at Unity Village

SpiritPath retreats will be holding an interfaith conference at Unity Village June 25-28, 2009 called "Experience the Spirit in Education: The Challenge of Religious Pluralism." The North American Interfaith Network (NAIN), in partnership with the Greater KC Interfaith Council and SpiritPath at Unity Village, are organizing this event so as to offer the opportunity to 1) experience worship with persons of world religions, 2) participate in interfaith workshops, 3) network with people of differing religions, and 4) listen to keynote speakers on interfaith issues.

This is such an important event for Unity. Collaborating with established interreligious organizations (regionally and locally) and hosting an interreligious encounter such as this is representative of Unity's increasing awareness of the need to participate in intercultural and interfaith exchanges. In this context of religious pluralism, dialogue and social action among practitioners of differing religions is becoming a vital endeavor that works toward greater understanding of self and other in spiritual development. Unity's further participation and leadership in interreligious events will contribute to a greater semblance of peace in ourselves and, thus, the world.

I hope that Unity Village (as well as other Unity orgs) continues to collaborate and foster forums like this Interfaith Retreat, since Unity, as a practical and progressive spiritual tradition, can and should be at the forefront of the growing interreligious movement.

Read more about the event at Unity.org.