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.

More Inclusive National Day of Prayer

The 58th annual National Day of Prayer in the U.S. will be held May 7, 2009. The task force (headed by Shirley Dobson, wife of Focus on the Family's James Dobson) that has fostered this event states that it is from an explicitly "Judeo-Christian" perspective. Though this task force does state that it invites "people of all faiths" to pray for the nation, it nonetheless centers its energies only on the Christian heritage especially.

There is a movement, spearheaded by Interfaith Alliance and Jews on First, to change this. This movement argues that the day of prayer event, inaugurated under Truman, has been taken over by exclusivist groups, leaving Jews, Muslims, Hindus, Buddhists, Sikhs, Jains, Bahai's and others out of the activities, and advocates that President Obama proclaim a much more inclusive national day of prayer.

An advocate of the Interfaith Alliance, I'm definitely in favor of a national day of prayer inclusive of all faiths here in America. It only makes sense that a national day of prayer would seek to include all religious perspectives that exist in the nation. Since we're now the most religiously diverse nation in the world our national day of prayer should be aptly representative of the religious constitution of the entire country.

As the Unity movement is firmly grounded in the practice of prayer and, in its Joint Declaration of Peace, states an attitude of openness and inclusivity toward other religious traditions, this move toward a day of prayer embracing and affirming of all religions in America is something that Unity can and should support. So, in the spirit of unity and peace in our nation and on Earth, I ask fellow Unity leaders and students to support and endorse interfaith movements advocating a national day of prayer inclusive of the diverse faith traditions in our country.

Faith in Public Life has a write-up on this issue.

Interfaith Worker Justice Leadership Training 2009

Join Interfaith Worker Justice June 13-15 in New Orleans for the 2009 Leadership Summit.
The summit will bring leaders from throughout the country together, with an opportunity to reflect on our success, share our struggles and build our movement.

See IWJ page for more info.

Gay Marriage Splitting Churches? And Unity's Openness

Time magazine has published an article on gay marriage and Christian churches. The piece speaks of the conservative Christian reaction against the gay marriage movement and how it is splitting some church denominations up (most recently the bitter debate within the Anglican Communion about ordaining gay and lesbian bishops).

I only post this story here because, for one, it's just intriguing that this issue of gay marriage and church polity is getting increasing media coverage. Also, reading a story like this just reminds me how content I am to have found a church home in Unity Christianity. Unity has a long and proud history of being accepting and welcoming of human diversity, ordaining both sexes/genders and all sexual orientations, and performing commitment/marriage ceremonies for any two individuals in a committed relationship in a celebration of love.

Knowing about, participating in, and living amidst this atmosphere of openness and understanding, it's sometimes hard to imagine being a part of a denomination that would affirm anything to the contrary. Thus, I'm so grateful to share in a network of communities that are loving and supporting of people regardless of their sexual orientation, from laity to ordained ministry.

This Time story was a reminder of what a forward-thinking, life-affirming, and open-minded spiritual system of belief and practice Unity is, and how other progressive Christian denominations could possibly gain significant insight from Unity's example during these times of controversy and change.

New Poll by Pew Research Center

The Pew Research Center's Forum on Religion and Public Life will release a new poll on changes in religious affiliation in the U.S. The Religion News Service has stated:

On Monday, April 27, 2009, the Pew Research Center's Forum on Religion & Public Life will release a new survey that documents the fluidity of religious affiliation in the U.S. and describes in detail the patterns and major reasons for change.

"Faith in Flux: Changes in Religious Affiliation in the U.S." is a follow-up to the U.S. Religious Landscape Survey, conducted by the Pew Forum in 2007 and released in 2008, which found that a remarkably high number of people have changed their religious affiliation since childhood. The new poll offers insight into how often people change and the main reasons they give for changing their religion -- or leaving religion altogether -- which differ widely depending on the origin and destination of the convert.

See the RNS for the story.

Unity's EarthCare Team - Leading the Way

Unity Churches International Earthcare Team began in the Northwest region, where it developed through grassroots efforts of Unity communities. The team encourages practical actions by Unity ministries such as energy efficiency, community gardens, trail maintenance, tree plantings, and stream cleanups.

Every year since 2004 the International Earthcare Team convenes at a conference to inspire a "green" consciousness. And last year it produced the Declaration for EarthCare. Here's a little snippet:

There is a standard for the practice of being human. We are called to be stewards of Earth. ...We declare our covenant with God to walk upon Earth for the greatest good of all creation.

I commend the Northwest region for initiating such an endeavor that addresses a crucial issue in today's world: a sustainable future for the Earth and its inhabitants. Unity churches have an enormous amount of resources (material and spiritual) to assist in the effort toward a hospitable future.

The Unity movement is full of caring, mindful people who are God-centered, want to see the Christ revealed in not only our personal and social lives but also in the ecological being of the Earth, and realize that this entails engaging in active environmental work. This means, firstly, raising consciousness about the problems in our current situation and informing people of what they can do to help through conferences, declarations, publications, festivals, etc. Expanding people's consciousness will, in turn, lead people's words and deeds in such a sustainable direction. Then it takes concretely doing the actions to benefit the environment in our families and communities.

Here are some practical steps that the EarthCare Team has suggested for helping to lessen environmental problems:

*Put up a “green board” in your center and update it weekly with tips, information about “green” events in your community, and how-to pamphlets from national organizations. *Conduct energy audits with your local power providers who may be able to suggest ways to make your center more energy efficient. *Set up compost bins near your center's kitchen. *Place recycling bins throughout your center. *Use native plants in landscaping and mulch to reduce water usage. *Have film “showings” at your center, and feature films such as An Inconvenient Truth or Kilowatt Ours. *Switch to fluorescent and LED lighting throughout your facility. *Place your lights on motion sensors where feasible. *Adopt a small public park to care for and honor. *Give congregants saplings to plant at home or at your center.

The Northwest region's International Earthcare Team is leading the way for the rest of the Unity movement to highten our consciousness of environmental issues and take practical steps toward future sustainability in any way we're able.

See the Earthcare Team's write-up on Unity.org.

Priest Becomes Savior in Foreclosure Crisis

Father John Lasseigne works with residents and banks to halt foreclosures in his diocese in Pacoima, California.

Fr. Lasseigne is a wonderful example of how religious leaders can help to alleviate financial-economic concerns of those they serve. The mitigation of financial woes lessens people's stress levels, which, in turn, affects their mental and physical well-being. And these kinds of activities are certainly elements to be addressed in the process of spiritual growth.

As we in Unity would affirm, though spiritual transformation has its origin and foundation in mental/attitudinal conditions, the psychological, emotional, physical, environmental, and even financial facets of life must be addressed in order for real progress in personal development takes place. That is, our mental-intentional being is the agency that guides and directs transformation, all aspects of the human being must be holistically accounted for so as to engender productive spiritual growth. (Some Unity literature references would be, for example, C. Fillmore, Prosperity [1936] and E. Butterworth, Spiritual Economics [1993].)

Fr. Lasseigne has realized that he can't just stand by and watch his parishoners fall into financial chaos, especially when many of the banks are engaging in unfair practices and taking advantage of their unknowing (often immigrant and English language learning) patrons. He can't just pontificate at the pulpit or simply tell his congregants what they should be doing in terms of prayer, lifestyle, etc. He has realized that he can also be effective by becoming involved in people's individual and communal lives by counseling people, attending community meetings, publicly voicing the church's concerns, and advocating for people in his spiritual community by working closely with them and their banks. He states, "The church is concerned about the health of its community, and if the community is going through an upheaval and many families are being dislocated, we have to respond."

Thelma Guitierrez of CNN has the Fr. Lasseigne story.

Study: Evangelicals Trail Other Faiths on Global Warming

Daniel Burke has the story from the Religion News Service.

New Book by Henri Nouwen, My Thoughts

The Henri Nouwen Society has just released a new book, Home Tonight: Further Reflections on the Parable of the Prodigal Son, a collection of writings on the parable of the prodigal son by the late Dutch priest and contemplative Henri Nouwen. This new volume is edited by Sue Mosteller.

Fr. Nouwen was a profound spiritual thinker and writer, and has had an indelible influence on Christian spirituality. His writing was clear, cogent, and easily comprehensible, appealing to a wide audience well beyond his Catholic roots. The most important marks that Fr. Nouwen has left are 1) his ever-present emphasis on what I like to call the "belovedness" of God, that every human being is a unique and beloved child of God with inherent worth, and 2) his insistence that God's Love is an ultimate justification to preserve life and cultivate peacefulness (he said no to both Vietnam and the Nuclear War).

In my own spiritual journey, Fr. Nouwen takes a place alongside other Christian contemplatives with mystical and pastoral bents such as Thomas Merton, Thomas Keating, M. Basil Pennington, William Meninger, T.S. Eliot, Teilhard de Chardin, George Fox, Emanuel Swedenborg, Phineas Quimby, William Blake, among many others who have taught me much and have inspired me to continue with my contemplative practices. His discerning insights and gentle pastoral tact have influenced my own conceptions of ministry, and his writing about his own internal conflict with identity and emotion are real struggles with which I can relate.

I know a few in Unity circles who have also been touched by Fr. Nouwen, but more should be introduced to his thought. I think his spiritual understandings easily resonate with Unity teachings, especially the underlying conviction that every person is a child of God meant to exude God's Love in ourselves and in our relationships. Sure, his Catholic commitment prevented him from speaking of humans as individual expressions of the one God, but his contemplative leanings show his place firmly within the contemplative tradition that is a solid part of the Catholic faith. So I'm willing to ventue a guess that he'd be able to relate to Unity principles of One Presence and One Power, the Indwelling Christ, the power of our intention, the efficacy of prayer activity, and the practical engagement of these truths in everyday life.

Indeed, for those of you who haven't read Fr. Nouwen's material check out the new book and go to the Henri Nouwen Society website.

"Pulitzer Prize Nominee Examines Jesus' Authentic Message"

Pulitzer-Prize nominee Rex Weyler's account of the modern quest for a historical Jesus, The Jesus Sayings: The Quest for His Authentic Message, is now available in paperback from Anansi Press.

Reviewing modern biblical scholarship and scores of ancient texts, Weyler uncovers a consistent thread in the historical record regarding the words, deeds, and teachings of Jesus. Weyler shows how the message of Jesus has been misunderstood, and how the authentic Jesus message is as useful today as ever.

Read the press release by the Religion News Service.

Workshop on Cancer and Seven Levels of Healing.

For those interested, Dr. Jeremy Geffen, M.D., F.A.C.P. is holding a workshop from April 30–May 3, 2009 at Unity Village concerning effectively dealing with the mental and physical issues of having and treating cancer or knowing someone who has cancer. He will discuss the seven levels of healing that one goes through in the journey with cancer:

Dr. Jeremy Geffen addresses . . . the seven critical areas of inquiry and exploration encountered by many people on their journey through cancer. His Seven Levels of Healing program shows how we can transform all aspects of the cancer journey.

This workshop is an opportunity for people living with cancer, caregivers and health-care professionals to learn how to navigate the journey of cancer as skillfully and effectively as possible.

Learn more about the workshop on Unity.org.

UnityFM Show About Spiritual Social Engagement

I want to call attention to a radio podcast on UnityFM, called "A World that Works," that explicitly deals with social engagement as part and parcel of the spiritual life from a Unity perspective. The hosts, Deborah Olive and Kelly Isola, have talented and informative guests on the show who often have been deeply and actively involved in causes for social change.

As an addendum to a previous post a few days ago on Unity and social action, this kind of public service informing and inspiring people toward practical social engagement is evidence that Unity is catching on and moving in this direction as a real part of the process of spiritual transformation.

So I encourage anyone who is interested in the connection between spirituality and social action to check out "A World that Works" on Mondays at 10am, Wednesdays at 8am, and Thursdays at 10am and 1pm (Central).

Listen to the show with most recent guest, Barbara Fields, Co-founder and Project Director – The Gandhi-King-Chavez Season for Nonviolence.

Science of Mindfulness - Jon Kabat-Zinn, Meditation, and Spirituality

Recently American Public Media interviewed Jon Kabat-Zinn, founding director of the Stress Reduction Clinic and the Center for Mindfulness in Medicine, Health Care and Society at the University of Massachusetts Medical School. He explores how, through both science and experience, mindfulness practice in one's life mitigates stress and thus plays a key part in the prevention and treatment of illnesses.

Due to the character of the times (what with economic instability, the fast-paced stride of American daily life, and over-inundation with information) Americans experience a huge amount of stress in our lives. What Kabat-Zinn has done is researched and published significant findings on the positive affects of meditative techniques on mental and physical health and de-mystified (or clarified might be a better term) the practice of mindfulness.

The chief import of Kabat-Zinn's work is that it shows, using scientific methodologies, that how one chooses to view life and what one pays attention to can have demonstrable influence on one's well-being. Also, it makes these traditionally spiritual or religious techniques much more palatable to the non/a-religious in the modern/post-modern West. People who would normally never touch these practices due to the religious, cultural, or linguistic baggage that they often come with are now presented with scientific evidence that they work and in a linguistic universe that isn't threatening to their sensibilities.

We in Unity have always acknowledged the reality of the affects of contemplative techniques on the mind and body (I'm thinking of even early works of our founders - for example, see C. Fillmore's Atom-Smashing Power of Mind [1949]), and have readily pointed to past scientific research that has suggested this is the case (such as Andrew Newberg's work on prayer and neuroscience).

Kabat-Zinn's research can be added to the growing list of scientific corroboration of ancient mystical-spiritual truths. However, his work is interesting also because, though it recognizes that many people link mindfulness with religion, it doesn't propound to be dealing with explicitly "religious" or even "spiritual" techniques; he argues that these techniques don't have to be associated with religion or spirituality.

Though I thoroughly respect and admire his work and feel it's doing much good, I feel he's dissociated these practices from religion too much. They are historically and culturally grounded in religious contexts, which speaks to the role religion plays in their actual engagement and effectiveness. That is, because these practices emerged from religious individuals and communities with explicitly spiritual concerns, these meditative techniques are intrinsically geared toward and infused with spiritual aims and purposes. I think that stripping them of their religious connection is somewhat degrading to the religions from which they've come and prevents a full experience of what these techniques were created to do - experience the Ultimate and live according to these insights.

I'm not saying that using them for the purpose of stress-relief is unwarranted. To the contrary, I think it's wonderful that people can benefit from these mindfulness practices without recourse to religious concerns. The non-religious may think that meditative techniques only have non-spiritual benefits, but I'd want to ask for a definition of spirituality here. I view spirituality as the human being's process of making meaning, discerning value, and bettering oneself through specific practices to this end (religion has more of an institutional or social form of spiritual concerns). Thus, according to my understanding, spirituality and religion are not the same thing and aren't mutually inclusive to each other - they can occupy different spheres. Mindfulness is spiritual in at least the sense I've suggested. This, coupled with the intimate historical-cultural connection, leads me to believe that it is almost impossible to say that there is absolutely no spiritual aspect to these techniques. My argument is probably grounded in semantics or word usage, but it's something to think about.

Nonetheless, Kabat-Zinn has done some great work at the Stress Reduction Center and I highly commend him for his efforts in helping people to live better, more health-ful lives.

Listen to the interview with Kabat-Zinn on Speaking of Faith on American Public Media.

Unity Institute's Lyceum 2009 - Unity Moving in a New Direction

Last year was the first year for Unity Institute's annual conference on theology, spirituality, metaphysics, and religious studies. Unity ministers, religious scholars, and some graduate students presented scholarly papers on a range of themes. I wasn't able to attend last year due to lack of funds (since I'm way out here in SoCal), but the paper I wrote with intentions of attending will be published in the Unity Institute Journal of Theology, which is in the process of getting up and running with both online and hard-copy versions. The first Lyceum was enough of a success that the Institute will be holding another Lyceum conference this year from September 30 - October 3 with the theme - "Science and Religion: An Evolving Dialogue."

The Lyceum conference is a benchmark for the Unity movement, for it represents a definite move toward greater participation in critical theological discussion in a wider context beyond the New Thought paradigm. This is not to say that Unity has never advocated the use of the intellect or rationality in spiritual matters, because it certainly has. However, it is to say that, up to now, Unity has tended to emphasize the intuitive over the intellectual faculty of the human person. 

We in Unity possess a fairly mature and refined concept of ministry; a spiritually deep understanding and practice of prayer (which is evinced through the Daily Word pamphlet and the well-established Silent Unity prayer ministry, among other things); a global network of autonomous churches, prayer ministries, and study groups where people cultivate personal and communal spiritual growth; a history embracing mystical thought that can be traced back through the Transcendentalists (e.g. Emerson and Thoreau) and American Pragmatism (e.g. W. James) to such controversial figures as Eckhart, John of the Cross, Teresa of Avila, Hildegard of Bingen, Pelagius, Bernard of Clairvaux, and Clement and Origen of Alexandria; and an impressive array of prayer techniques ranging from centering and affirmative prayer to visualization and silent meditation. The problem we have in Unity is that most Unity students, ministers, and even some instructors wouldn't know the important historical references I just mentioned and probably wouldn't know how to even begin to theologically assess what these people said or critically reflect on what this means for them in their present context. 

Unity's rich and textured spiritual practice needs to be matched by the intellectual rigor of critical theology. Unity people (especially leadership in the movement such as ministers, instructors, licensed teachers, etc.) must begin to set aside the easy, often feel-good, reading of pop-psychology and spiritual self-help books and take up a volume of Barth, Tillich, Rahner, Moltmann, Cobb, Gutierrez, Fiorenza, or Reuther. Exposing oneself to great thinkers such as these allows one to begin to think critically and theologically about one's faith, spirituality, and practice. In his Systematic Theology, Tillich states, " Theology is the methodical interpretation of the contents of the Christian faith." (ST 1951, 15). The work of theology is to state the kerygma (proclamation of truth) and critically re-interpret this truth contextually from generation to generation. Theology is making the truth-claims of faith reasonable and understandable for the religious community. This theological practice of using the intellect and the past tradition to critically and methodically reflect on faith convictions discerned through mystical revelation or intuition is unfortunately something Unity has not really done. 

However, the good news (no pun intended) is that the Lyceum conference is a mark of a change in attitude among some Unity people. For, as its creative founder, Rev. Thomas Shepherd, has alluded to in his blog, Unity's Lyceum is intended to be a forum for Unity to start to engage in critical scholarly discourse with the wider theological community. I trust that this is the beginning of a wonderful and exciting evolution in Unity, and I'm delighted to participate in its furtherance.

Unity Becoming More Socially Engaged?

A few months ago Unity minister, Rev. John Strickland, wrote a brief article on Unity.org entitled "Genesis of Spiritual Social Action" about how an Atlanta, GA Unity congregation became more involved in "missions" or ministerial outreach to impoverished parts of Peru, building orphanages and things of this nature. He also comments that this kind of activity is the genesis of something new in Unity.

I agree. For most of its history, Unity has been largely concerned with attuning itself to the personal growth of individuals. Engagement through social action has not been of utmost importance to Unity communities.

As a person thoroughly committed to the convictions and work of the Unity Church, I feel that transformation, however, can't be conceived as confined simply to the individual person; spiritual development is also a communal process, as well, which requires individuals actively participating in society, working towards social progress. Individual-personal spiritual growth is basic and important, but so is extending this activity into the social sphere. In fact, since the society in which a person lives is his/her fundamental context, this social atmosphere also plays a part in impacting personal spiritual growth. Thus, people are able to better ignite their own transformation when they are supported by a loving and caring community, living in an equal and just society. Upholding and practicing social action and community building is part and parcel of spiritual transformation.

For too long our Unity movement has focused more on the individual in terms of spiritual growth, and this is truly important. But, Unity has the capacity to be a wonderful force of social transformation, as well. This involves Unity people becoming even more active in "missions" - community outreach, social justice issues, human rights advocacy, among a plethora of other avenues of societal development. I'm sure there are already movements in this direction (I can think of a couple particular instances from my personal experience), but I would love to see the Unity movement lead the way in living Jesus' example of an egalitarian attitude as well as action of attending to the poor, downtrodden, outcaste, and oppressed of the world.

Along with Rev. Strickland, I believe that this preoccupation only with individual transformation is beginning to alter. For Unity groups are recognizing the potential that Unity beliefs and practices have for social engagement in the world.

"De-baptism"?

The Anglican Church is offering people a "de-baptism" for those who have fallen away from their Christian identity and have become "non-believers." The BBC has news article and video.

Northern Ireland Children Pray More than Others in UK

Children in Northern Ireland are more than twice as likely to pray every day than others across the UK, according to a new survey. An interesting survey from the BBC.

Call For an Independent Investigation to Torture

Take action and send a letter to Congress to call for a full and independent investigation into the practice of torture at Guantanamo Bay and elsewhere. Call for accountability through Amnesty International.

American Jewish groups must speak up over Gaza

A comment about how very few American Jewish groups are speaking up for accountability in Gaza. The Guardian's Richard Silverstein writes the article.

Archbishop Tutu - What Burma Needs From the White House

Today, Episcopal Archbishop Desmond Tutu writes an article in the Washington Post about his views on what the U.S. Obama administration can and should do for the people of Burma. Here is a selection:

As the administration reviews its policy, I hope it will remember that the voices of those with the most at stake cannot easily be heard. My sister Nobel laureate Aung San Suu Kyi, the heroic and beloved leader of the Burmese democracy movement, remains under house arrest and cannot speak to the world. In recent months, hundreds of prominent activists, Buddhist monks and nuns, journalists, labor activists, and bloggers who want the world to maintain pressure on their government have been sentenced to years, even decades, in isolated jungle prisons, where not even their families can visit. Meanwhile, those who support or have resigned themselves to their government's approach are free to speak out. This repression cannot be rewarded; the voices of those it has silenced must be heard as if the walls of their jails did not exist . . . Injustice and oppression will not have the last word in Burma (or Zimbabwe, or Sudan), any more than they did in South Africa, Poland, Chile or anywhere else the human spirit is alive. The brave Burmese people who have struggled for their freedom believe this is a moral universe, where right and wrong still matter. They need to know that the world's most powerful democracy still believes it, too.

Vegan Buddhist Nuns Have Same Bone Density As Non-vegetarians

An Australian study of osteoporosis has found that vegan nuns have same bone density as non-vegans. The Buddhist Channel has the story.

New Chomsky Interview in Wisconsin

For those of you who are fans of the renown linguist, cognitive scientist, activist, political historian and philosopher, Noam Chomsky (as I am) here is his latest interview on Wisconsin Public Radio by Jean Feraca on April 7, 2009. He deals with Obama, the Israel-Palestine conflict, and gives the usual impeccable critique of American imperialist foreign policy. I love listening to Chomsky talk using his capacious learning; it reminds me just how poor my memory actually is. (Right Photo by John Soares at Chomsky Info Page.)

Sikhs Fight U.S. Army Over Bans on Turbans and Uncut Hair

Two recruits of the Sikh faith set to report for duty in U.S. Army in July, but the Army says they must remove their turbans, cut their hair and beards, which are essential and important parts of the Sikh religious practice and aren't to be removed. The civil rights group, the Sikh Coalition, along with the two soldiers have filed appeals to the inspector general of the Army and the Pentagon requesting that the Army accommodate the Sikh religious articles of faith. However, the Army declares there to be a problem when religious practices interfere with military gear. Joe Sterling of CNN reports the story.

PRAMECO Website Up and Running

I'm part of a community called PRAMECO, which is a network of individuals who take time to collectively and simultaneously use contemplative techniques with the intention of bettering the world. This project is still in its early stages but was conceived and has been implemented largely by a fellow University of the West classmate of mine, Nathan Michon.

Every year we engage in four projects, each with three days (1 per month) when we join together to focus our attention toward a particular theme, idea, or issue with the understanding that our intentions have reverberating effects beyond ourselves, throughout the world, and can help bring about the contentment and peacefulness that we wish to see.

The statement of purpose of PRAMECO:
"PRAyer MEditation and COntemplation of non-violence, peace and harmony for all citizens of the world. PRAMECO is the combined effort of people around the globe to pray, meditate, and contemplate conflicts and issues in the world that could use our attention. PRAMECO initiatives are times to train ourselves – our own minds and hearts - and to unite with others at the same time to focus on the betterment of those in need." Check out PRAMECO.org , learn more, and get involved!

Kabbalah Centre's 'Spirituality for Kids' Class Criticized

"The program, created by a leader of the L.A.-based Kabbalah Centre International, is promoted as a way to teach children how to make wise choices. Critics say it brings religion into public schools." The leaders of the program say its guiding children in after-school programs in how to navigate their way through life and make wise choices. On the other hand, critics content that it breaches the separation of "church and state" because it's based on Jewish religious foundation and being forwarded in public after-school classrooms. Seema Mehta of the LA Times reports the story.

Newly elected Bishop also Embraces Buddhism

"Episcopal bishop-elect of Northern Michigan, who's come under fire from conservatives for his simultaneous embrace of Zen Buddhism." This speaks to the increasingly common modern/postmodern phenomenon of multiple religious identities and its controversial status among a certain sector of our population. Daniel Burke of the RNS has the story.

Equality Forum 2009 - LGBT Event

Equality Forum 2009, an event advocating the advancement and support of LGBT rights, will be held this year in Philadelphia April 27-May 3. On the final day, May 3, there will be a demonstration at Independence Hall and the Liberty Bell, "the site where the Gay Pioneers launched our movement in 1965. Call on Congress and our new president to enact trans-inclusive hate crimes and ENDA protections, repeal "Don’t Ask, Don’t Tell" and the Defense of Marriage Act (DOMA), fund LGBT health issues, and ensure same-sex family equality."

Parliament of the World's Religions: December 3-9 Melbourne, Australia

The Parliament of the World's Religions global gathering will meet December 3-9, 2009 in Melbourne, Australia. Over 10,000 people from all over the world are expected to meet and engage in interreligious dialogue and address global issues such as: Healing the earth with care and concern; Reconciling with indigenous peoples; Overcoming poverty in a patriarchal world; Securing food and water for all; Building peace in the pursuit of justice; Creating social cohesion in village and city; and Sharing wisdom in the search for inner peace.

I've embedded a video that documents the development of the Parliament from its 1893 inception in Chicago to this years meeting in Melbourne.

Vatican Investigates Catholic Women's Group

The Vatican has launched an investigation into the teachings and activities of the Leadership Conference of Women Religious (a rather progressive Catholic women's organization that promotes social change, human rights, and justice throughout the world) because it has strayed from official doctrine on the church's teachings on the exclusively male status of the priesthood, the primacy of the Catholic Church over other Christian denominations, and the understanding of homosexuality.

Pink News and the Associated Press report on the story.

Christian University Abandons Plans for Gay Dorms

The Disciples of Christ-based Texas Christian University had plans on building separate housing for gay and lesbian students, but is pulling out in order to maintain its long-standing commitment to inclusiveness and openness to all people regardless of sexual orientation.

I ran across this story on the Religion News Service, but it was linked to the Christian Broadcasting Network, a notoriously conservative Christian organization (the one that has the 700 club). Nonetheless, it's interesting. Check it out on the CBN website.

Controversial Bill on Religious Freedom in Public in Missouri

"Bill On Religion Sparks Controversy"
A recent bill being voted on in Missouri would allow people to pray on all public areas like government buildings and schools. Among other things, the bill also reaffirms that Missouri must not adopt an official religion. The bill has sparked opposition and major contoversy. Mohammed Salih has local news coverage.

John Polkinghorne, Christianity and Science

Anglican physicist and theologian John Polkinghorne is dedicated to showing how physics, biology, and geology can be employed by Christian (as well as other) theologians as they're doing theology. Using science in our task of interpreting, understanding, and making sense of our faith and practice is important for us in today's context, which is pervaded by scientific inquiry and worldview. The more we, as theologians, are able to traverse and keep up in the realm of science the better we'll learn the intricacies of the physical/material world (an unavoidable part of our daily lives and God's good creation) and the more conversant we'll be in our dialogues with members of the scientific community.

Dr. Polkinghorne is another one of those amazing people who is able to crossover between the theological and scientific disciplines with great ease; an ability I admire, to say the least. His new book, Theology in the Context of Science (Yale, 2009) examines what scientific topics like space and time can teach us about God, and how a scientific style of inquiry can benefit theologians.

See the brief interview with Dr. Polkinghorne the Religion News Service has recently published.

Pro-Democracy Monks and Activists Still Imprisoned

Aung San Suu Kyi is still under house arrest and 2,000 pro-democracy monks and activists are being held in inhumane conditions in Burmese prisons for peacefully calling for democracy and justice.

Sign petition for the prisoners' releasement at Avaaz.org.

Egypt: Decree Ends ID Bias Against Baha'is

Egypt: Decree Ends ID Bias Against Baha'is: Halts Official Discrimination Against ‘Non-Recognized' Religion

Finally a decree from Egypt's Interior Ministry that declares people from "non-recognized" religions able to identify themselves as they wish (rather than as Muslim or Christian), and allows them access to basic services and identification documents. Human Rights Watch has the story.

2nd Annual Meeting of Society for Spirituality, Theology, and Health in Diverse Communities

Duke University Medical Center will be holding the 2nd annual meeting for the Society for Spirituality, Theology, and Health June 3-5, 2009. The Religion News Service has the info.

Newberg, Neuroscience, and Religious Experience in the Washington Post

Michael Gerson of the Washington Post has just published a piece entitled, "A Searcher With Faith in Mind." He highlights the recent book out (How God Changes Your Brain [Ballantine, 2009]) by neuroscientist Andrew Newberg, who has been doing ample work concerning the affect of religious experience and practice on the brain for the past decade or so.

Gerson outlines Newberg's latest work, forwarding strong support for the biological side of religious/spiritual exeriences. Newberg's findings show that spiritual practice (such as prayer, breath control, contemplation, etc.) alter the neural connections in the brain and lead to lasting feelings of contentment, love, and unity. Though these practices don't require a belief in God or Ultimate Reality, strong religious belief tends to amplify the effect on the brain and fosters hightened "social awareness and empathy." Newberg's latest work suggests that what type of God one focuses one tends to affect the brain and thus one's experience accordingly. That is, when one sets attention on a loving God the frontal lobes and the anterior cingulate are strengthened, which are areas concerned with empathy and reason. Whereas, when one sets attention on a wrathful God the limbic system is activated, which controls aggression and fear. God we choose to put our faith in creates our experience in that God's image (regardless of that God's actual reality).

Ever since I've encountered it in seminary, I've been excited about the work Newberg has been doing, but, more importantly, I admire his attitude toward religion. He is not religious in any way, but possesses a profound respect for religious experience and expression. He doesn't carry the smug conceit of scientism that the only things worthy of being deemed "real" are those that science can detect, quantify, and analyze. Though neuroscience can't tell us whether or not God or Ultimate Reality exists (this is beyond the realm of science), but it can provide a neurobiological underpinning to help explain and support the reality of religious experience.

The affect of the non-physical and invisible on the physical and visible, as well as practices like prayer and contemplation having great influence on mental and physical well-being, is something that the Unity tradition has been affirming since Charles and Myrtle Fillmore (co-founders of Unity). But this new work by leading neuroscientists like Newberg and others is an important corroboration of the beliefs, principles, and practices in which many of us put our faith.

Check out Gerson's article!

Unity - An Intro to My Christian Path

I'm in the process of seeking ordination as a minister and chaplain in Unity, which is a practical-mystical form of Christianity that is inclusive, open-minded, and progressive, reinterpreting traditional Christian thought and practice for the modern/post-modern context.

For those of you who aren't familiar with what Unity is all about I've embedded an introductory video created by Unity.org to promote the movement. It is all too short, but spot-on in terms of the aim of Unity Christianity.



Also, retired Episcopal bishop John Shelby Spong gave a keynote speech during last year's Lyceum conference of Unity Institute at Unity Village, MO. His speech outlined the unique character of the Unity movement as the kind of Christianity that will be relevant for the changing world context and has been very adept at transforming lives with a message of unity, inclusivity, and healing. His overarching point was that Unity's contribution to the evolution of Christianity will be its reinterpretation of understanding God and human relationship to God. I've embedded a short part of bishop Spong's talk:



Of course, more to come on Unity . . .

Hand-copying the Bible

Below I've embedded a CNN video story about a congregation that, for the Lenten season leading up to Easter, was collectively hand-copying the Bible from Genesis to Revelation. That is, each person in the community took a section of scripture and copied it down onto a piece of paper, and they collected the handwritten sections and compiled them into a common binder and had copies available for people on Easter.

Though some might ask what the point is of such an activity, I see the potential for great spiritual growth in such an endeavor. As one diligently copies scripture verbatim (regardless of the translation), 1) one's intention and attention is set toward God; 2) one must attend to a closer reading of the particular scriptural section than normal, which will illumine more and different meanings of the text; and 3) one is participating in a social spiritual activity that serves to more intimately connect and link the community as they engage in such a practice together.

The possibilities for individual and communal spiritual transformation in transcribing scripture in a church group are numerous. I wouldn't hesitate to talk about it as a unique form of meditation or contemplation. In fact, it is really very similar to the traditional Christian practice of lectio divina (divine reading) where the individual or community methodically and contemplatively reads a passage of scripture, seeking spiritual illumination and encounter with God. However, in scriptural transcription one is using yet another facet of one's being (writing) to read the texts. Since the high middle ages in Europe, Christian monks have copied and re-copied the Bible not only as a means of preserving the biblical literature over the generations but also as an effective spiritual discipline fostering personal growth and development.

I also see handwriting as a special kind of language-use. In today's world we tend to utilize word processing programs on computers to inscribe and preserve our thoughts, expressions, and communications. However, writing things by hand has always served to help me better learn and understand information - I'm not exactly sure why, but it might have something to do with personality and character coming out in handwriting style. There's something intimate and artistic about communicating language via handwriting as opposed to typewriting or word processing. Because of this, I can certainly see the spiritual potential in such an practice. I plan on doing this as a regular activity myself and I hope others will join me. Let's do textual transcription for transformation!

The Decline and Fall of Christian America - Newsweek Cover

This past week's issue of Newsweek featured a cover-story entitled, "The Decline and Fall of Christian America," which was written by Newsweek editor, Jon Meacham. This particular piece focuses on religious identity in America, evincing that the percentage of people who identify as Christian has dropped 10 points in the past couple of decades, and addresses what this might mean for American Christianity.

Meacham has written a few other articles for Newsweek on the subject of religion and politics, published a book on American religion (American Gospel: God, the Founding Fathers, and the Making of a Nation [Random House, 2006]), and made several appearances on talk and news shows over the past few years. So, he has some experience with religious matters in the public sphere, but is certainly not a scholar of religion or religious studies. His pieces are more in the vein of journalistic coverage of social phenomena; he tends to pull out certain polls or surveys and freely comment on the possible implications of these numbers with very little substantial recourse to academic religious studies scholarship. Granted, he invokes a few philosophers (Hermann Keyserling, Friedrich Nietzsche, William James, and Tom Altizer) and theologians (mainly Augustine and a pastor he interviewed, Albert Mohler, Jr.) to make his points, but they seem to me to be exercised in a rather cursory and superficial manner, not at the center of his article but rather at the periphery.

It's certainly true that writing a magazine article is a totally different animal than, say, a peer-reviewed academic journal (the difference in audience, editing process, etc.), but I feel that if Newsweek is going to publish a column specifically concerned with religion and religious issues these pieces should be tackled by specialists in religious studies who have a more in-depth and wide-ranging knowledge base with which to work. This would bring a greater amount of accuracy and nuance to the articles and more credulity to the column in general. This being said, I nonetheless think that, considering these conditions, Meacham's article wasn't bad; it made some interesting points.

The crux of Meacham's piece is that for the past decade or so less people in the U.S. identify as explicitly Christian, while more identify as "unaffiliated" with any religious organization. According to the American Religious Identification Survey, since 1990 the number of self-identified Christians in the U.S. has fallen from 86 to 76 percent. A recent Pew Forum poll reported that the percentage of people who claim to be "atheist" or "agnostic" has increased four-fold since 1990 (from 1 to 3.6 million). From these stats Meacham argues that, although the U.S. is still shaped by religious sentiments, its politics and culture are generally less influenced by Christian movements and arguments than before. It seems that he's speaking to the failure of the Christian conservative right's hopes of creating a Christian state of some kind, which, especially in light of the stats he reports, seems like a veritable pipedream. Since the Christian right has been the most politically vocal and forceful, Meacham's talk about a "less Christian America" really only applies to the desires and aims of this group of Christians. Many of us more mainstream, moderate, or progressive Christians recognize that the U.S. has never been a Christian nation in the strict sense because of the constitutional provisions set out to protect the freedom of practice for people of all religions and to prevent the establishment of an official state/imperial religion. Although Christianity has always been a majority, and thus a great influence in public life, America was never intended to be and never has been a "Christian nation." And a great number of us moderate and progressive Christian acknowledge this reality.

I would contest that American culture is still greatly affected in a plethora of ways by Christian beliefs, practices, language, etc. (I won't rehearse these here). Just because the number of Christians is shrinking and that of the unaffilated is growing doesn't necessitate a conclusion that we're living in a "post-Christian" America. Rather, coupled with the research done by the Pluralism Project at Harvard, this suggests to me that we're not living in a post-Christian America, but a pluralist America, where public life and culture are increasingly influenced by a great variety of diverse belief-systems and practices that constitute the great religio-cultural "fruit salad" (to borrow a term from Ven. Thich Nhat Hanh) that is the United States. So, I think of these changes that Meacham speaks of as not so much pointing to a post-Christian situation but an ever-increasing pluralist situation where Christianity is still greatly influential in terms of numbers and history, but is gradually giving way to a rich tapestry of diversity of collective religious identity. And this increasing religious plurality is an exciting thing to become more aware of and experience.

The First Issue of the Journal of Inter-Religious Dialogue - May 1, 2009

For those who keep up with interreligious engagement and exchange throughout the English-speaking world, the inaugural issue of the Journal of Inter-Religious Dialogue will be published this May 1, 2009. (Image to the left: From the homepage of Journal of Inter-Religious Dialogue)

The Journal has been conceived and constructed by Joshua Stanton, a rabbinical student at Hebrew Union College, and Stephanie Hughes, a master's student at Union Theological Seminary. As stated on the website, the Journal is dedicated to increasing "the quality and frequency of interchanges between religious groups and their leaders and scholars." Managed and edited by a multifaith team of seminary students and scholars, this journal operates under a peer-review format. The overall aim of the Journal is to foster interreligious communication at the scholarly and religious leadership levels in the hope to help create a more tolerant and pluralistic society.

The Journal's aim is to 1) publish articles on research and scholarship taking place in seminaries, rabbinical schools, and other instititions of religious leadership; 2) promote innovative ideas for interfaith work; 3) identify problems and crises facing contemporary religious communities; 4) provide a forum for people of religious conviction (or none) to greater understand traditions other than their own; 5) use new technologies to promote the activity and practice of dialogue and engagement.

As there are numerous grass-roots and other organizations in North America and beyond that promote and engage in interfaith dialogue, action, and work, I feel that, although the Journal of Inter-Religious Dialogue is not necessarily a novel endeavor, it certainly recognizes the need for a variety of forums for interreligious engagement and intends to serve in just such a manner. Specifically, it sets out to be a scholarly forum for religious leaders and academicians to learn more about other religious traditions and expand their knowledge-base concerning issues of interfaith relations. I feel the most innovative and exciting part of the Journal's work is its utilization of new online technology (esp. peer-reviewed and non-peer-reviewed published online forums, external links to more online dialogue, and a discourse archive linking people to publications of all types dealing with dialogue) to engender and increase interreligious exchange and understanding.

I trust this will be an intellectually stimulating, socially conscious, and spiritually enriching project. I encourage all who are interested in the least to get involved in any way you can. Peace!

First Post -> Interfaith Service

I created this blogsite about 3 months ago with very good and expectant intentions. I planned to blog frequently and fervently on issues concerning Unity Christianity (www.unity.org, www.unitychurches.org), the denomination of which I'm a part and in which I'm pursuing ordination. However, somehow I managed to put it off over and over again and haven't actually posted anything until now. Interestingly (and perhaps providentially), this postponement of procrastination or sheer laziness turned out to be favorable since I've come to realize that I shouldn't simply limit this blog's purview only to Unity-related issues. I need to realize that the blog-o-sphere is a wide open place and I should take advantage of this forum for expression and communicative exchange. I've a lot to say and in so many different subject matters! Though I'm certainly concerned about Unity, its upsides and downsides, its place and identity in today's modern/post-modern world, and where it can go in the future, I plan to move forward with open arms, an open mind, and write about whatever comes my way or to my mind. Though, likely this will be geared toward issues of theology, interreligious dialogue, social justice and peacework, chaplaincy/pastoral care, and general spirituality, since these are the things that peak my interest and in which I'm very involved.

Speaking of involvement - onto the first topic. About a week ago I facilitated and led an interfaith prayer ceremony at my local church, Unity Church of Pasadena, CA (www.unitychurchofpasadena.org). Our community has hosted such an event before. Last year in September, during the 11 Days of Global Unity celebration sponsored by Unity and the Association of Global New (www.agnt.org), I was asked to create and organize some kind of "interfaith" gathering, since Unity of Pasadena had never done this kind of thing before. Having been involved in various types of interreligious ceremonies, services, peacework, and dialogues I know how tedious and time-consuming putting on such an event can be. Nonetheless, it was important to our community to be involved in interfaith work and I tend to know quite a number of people in my area from various religious traditions, so I decided to give it a whirl.

I invited 5-6 people from the Buddhist, Hindu, and Muslim traditions to come and talk 5-8 minutes about what peace means in their religion. All in all, our first run at an interfaith service wasn't bad. We had a good 30-40 people show up to support and participate, the presenters were courteous and insightful, and it was quite a low-key contemplative evening. We had refreshments and some conversation afterwards, but most people didn't stay too long to chat. For my first time spearheading such an event I was rather pleased and many people said they were as well.

This time around we held the service last Wednesday night (March 25, 2009). I must say that this exceeded the last one by a notable amount. First of all, I was able to get a more diverse group of presenters, who not only talked about their religious path, but shared with everyone a piece of their practice by reciting a special prayer, meditation, or chant. We were blessed to have Muslim, Jewish, Roman Catholic, Unity Christian, Hindu Brahmin, and Vedantist practitioners join us and share their faith and practice with everyone present. This time I suggested the theme of personal transformation, which, combined with the warm and friendly personalities of everyone present, made the service feel much more intimate and comfortable than last time. I'm sure the fact that some of the people who came before returned to participate, and the fact that we had a little more experience putting this all together, had quite a bit to do with the more relaxed atmosphere. Nonetheless, people ranted and raved to me about how wonderful, special, and enlightening the whole thing was and suggested that Unity of Pasadena continue this kind of forum. (A special thank you to everyone at Unity of Pasadena who took the time to help out at the service, bring food for refreshments, and help clean up afterwards - you made it all go so smoothly!)

Creating forums like interfaith prayer services, labor coalitions, outreach organizations, and community dialogues where we can learn from each other and understand one another better in an open and free environment is very much needed today. Interreligious dialouge, engagement, and exchange is so very much needed in today's context of globalization and religious plurality, especially here in the U.S., which is now the most religiously (and likely culturally) diverse nation in the entire world, at least according to Diana Eck of the Pluralism Project at Harvard (www.pluralism.org). It might have used to be India, but now we've taken the cake when it comes to religious plurality. Buddhists and Jews are working side by side, Hindus and Bahai's are meeting each other in supermarkets and malls, and Christians and Muslims are sitting with each other at parent-teacher conferences at their children's schools. The U.S is now a magnificent tapestry of different languages, ideas, religions and cultures.

And the most responsible and sustainable response to this diversity is to actively engage with one another in mutual regard, seeking to better understand each other and cultivate a common culture of togetherness and peacefulness. And that's what interfaith gathering like the one at Unity of Pasadena are all about - being receptive to each other and gratefully learning from one another, gradually breaking down the barriers of intolerance, ignorance, and hatred. Respecting and better understanding another's spiritual path is truly integral to our lives, our personal and communal development.

This is the gist of my thoughts and passion for interreligious relations. I'm devoted to promoting and practicing religious openness and dialogue in every avenue I can perceive, whether it be my doctoral dissertation, service in the local Unity church, or in the public sphere as a Christian minister and chaplain. In today's world, it is not only possible, it is necessary that Christians psychologically, emotionally, intellectually, theologically, and pastorally incorporate inclusivity and receptivity toward non-Christian people and religions in their lives. As Episcopal Bishop John Shelby Spong states, "Christianity must change, or die." A dead Christianity is not one that can uphold and proclaim the God of life. Christianity must stay alive so as to forward the good message of forgiveness, unity, and love experienced in Jesus Christ. And a living, thriving Christianity must take compassionate notice of our non-Christian brothers and sisters, reaching out to them with the steadfast love of Christ and engaging in dialogue and encounter so as to further a greater semblance of peace - the Kingdom of God present among us.

Peace.