Like Adam, I am lucky enough to be able to attend the Convocation on Theology of Justice and Ministry currently being held just outside of Baltimore. It is late Wednesday night, almost Thursday morning, but I am just posting about Tuesday because it’s taking me that long to digest the rich diet of ideas being offered.
We started the Convocation by devoting the first session to our UU theological and historical background in social justice – our religious grounding. We heard from three provocative panelists – Rebbecca Parker, Dan McKannan, and Jill Schwendemn. One theme that emerged was to recognize the rich history that we have coming out of two liberal Christian traditions – the Unitarians and the Universalists, and the importance to ritual to reaffirm our values. This being a UU convocation, those of us in the audience were asked to engage in these questions for ourselves – to think about how our own faith impacts our social justice work. I thought about how both the Christian tradition of the culture in which I grew up and the Buddhist tradition of my ancestral culture were equally important to me. The Judeo-Christian stories are so familiar and emotionally powerful. Yet at the same time, I do not want those traditions to be privileged over others such as Buddhism and Hinduism. The need to recognize the religious pluralism within our UU congregations mirrors the need to recognize and celebrate diversity in all its forms in our society.
The second session took up the problem of suffering, brokenness, and evil in the world, and our appropriate response. If the earlier session celebrated our UU and American heritage, then the evening’s panelists – Taquiena Boston, Victoria Safford, and Sharon Welch – all gave beautiful, painful testimonies as to where we have been unable to fully address the challenges that arise in an imperfect world. The room struggled with the concept of evil and wondered whether it was necessary to confess complicity by making the statement “I am evil.” Dr. Welch stressed a non-dualistic approach, recognizing and addressing acts of oppression while at the same time not labeling others as “evil” in a way that evokes animosity towards them and thus perpetuates the cycle. And Rev. Safford talked about how the choices that we make to no longer do harm are not one-time events. The choice must be made over and over again. What I understood from her was that we have been conditioned to be inclined to make the choices that we make. That doesn’t absolve us of responsibility for our choices but it recognizes that simply choosing once would not be enough.
As I listened to the conversations from both the afternoon and evening – discussions of “sin” and the means to “reconciliation” – I felt that it would be helpful if we UUs became conversant in other faith traditions – if we truly understood the concept of karma.
I do not mean the Westernized understanding of karma as a punishment and reward system. That comes from imposing the concepts of “good” and “evil” and a “divine judge” on an Eastern concept. Karma is not based on judgment. It is merely the consequences of one’s actions. Harmful acts have harmful consequences. Understanding this allows us to name and admit to oppressive acts without the debilitating judgment of “evil doer.” It tells us that the need to choose to end oppression is urgent for every moment that we allow it to continue (which is a choice), we generate more bad karma, the consequences of our actions (or inaction). What’s more karma reminds us that even when we choose the loving act, our work is not done. We will have to choose over and over again because the consequences of past harmful choices are still with us. It reminds us that there are no easy fixes to repair the world and build Beloved Community. But it also follows that if we act in love, steadily, that reconciliation and wholeness are inevitable.