Karma is an idea shared by Hinduism, Buddhism, and other Eastern philosophies. It corresponds to the causality principle identified by Aristotle (384-322 BC), but adds psychological or ethical aspects.
Aristotle observed that, when the occurrence of event A is routinely leading to event B, and we can identify a logical link between them, we can conclude that A is the cause of B. When the person responsible for event A intends to harm someone by means of event B, causality entails a crime or misdemeanour.
The Eastern concept of karma goes far beyond Aristotelian causality. Karma predicts that the individual responsible for A, when A consists of some criminal or immoral action, will be punished down the road by natural or supernatural forces, even if he has successfully removed all clues connecting him to A.
The Taoist conception of karma is not magical, supernatural or cryptic. Lao-Tzu clearly predicted negative consequences if our actions are not aligned with the Tao. He was talking about retribution that nature will inflict on people who contradict it.
Neither Lao-Tzu, nor Yang-Tzu, nor Chuang-Tzu used the term “karma” in their writings. Nonetheless, they all predicted the demise of opponents to the Tao.
Sooner or later, the Tao will punish the opposition to Taoist virtue, in particular, the refusal to practise adaptability, softness and gentleness. Lao-Tzu regarded rigidity as the essential mark of those who contradict the Tao.
Karma and the Tao Te Ching
Chapter 76 of the Tao Te Ching enunciates the Taoist idea of karma. It praises softness and views it as crucial for staying aligned with the Tao. On the other hand, it condemns rigidity, and predicts that rigid people will be broken and defeated.
I must underline that the Taoist concept of karma does not correspond to the concept of natural law and natural justice in the writings of Tomas of Aquinas (1225-1274). While Aquinas was referring to divine intervention, Lao-Tzu regarded the Tao as a purely natural, automatic force.
Nor does the Taoist karma concept correspond to the ideas of Augustine (354-430) about the City of God, whereby ethical human action is putting divine commands into practice. I have not found in any ancient Taoist writings concepts similar to the theology put forward by Augustine.
The Taoist conception of karma incorporates another factor that is foreign to Western ethical thought. Lao-Tzu viewed the non-action principle (Wu Wei) as crucial for aligning ourselves with the Tao. Sometimes, circumstances call for resolute action and, other times, they call for doing nothing.
Yang-Tzu considered that wisdom shall prove beneficial not only to third parties, but also the practitioner of virtue. He did not endorse sacrificial action in the pursuit of high goals. If the situation is deteriorating, we should think twice before taking a step that could endanger our life or our health. If we let karma operate freely, it will normally set things straight beautifully.
Karma and Wu Wei
The coupling of Wu Wei and karma is unique to Taoism. In the Tao Te Ching, chapter 3 formulates this principle by using a series of paradoxes. Wise people can practise Wu Wei and set things straight, simply by letting events follow their course.
Chapter 3 of the Tao Te Ching opposes greed and power lust and favours the natural order. When tempted by short-term pleasures leading to long-term harm, Taoists must gather sufficient resolve to practise Wu Wei. Harmful temptations call for non-action.
The concept of Karma is embedded in Taoist ideas without having to refer to it specifically. Chuang-Tzu wrote stories that show karma in action, without ever calling it karma. He views the punishment suffered by culprits as an automatic reaction of the Tao, not as a divine condemnation.
In one of the stories, a thief carries out a crime successfully, but the Tao eventually catches up with him and destroys him. I would describe Chuang-Tzu’s conception of karma as resolute, overwhelming and implacable. Even if the culprit manages to hide his crime, the Tao will find him and cause his demise.
How Taoist karma operates
How does the Taoist karma operate? Mostly through errors, confusion, failure and disorder. The Tao does not send armed vigilantes after the culprit nor causes a flood that wipes out the whole city. No, the Tao operates quietly and softly, letting the culprit ruin his own health, relationships and fortune.
Does the Taoist karma concept work in practice? If anybody doubts it, I suggest that they study history and look at mistakes made by well-known figures and their dire consequences.
How often do we see the culprit causing his own demise? We can attribute those punishments to the Taoist karma or to ideas that play a similar role in other philosophies. History has produced so many examples that we can surely find many that resemble our own personal situation.
I’m particularly fond of the history of the Byzantine Empire, and the fact that it reached its maximum splendour during its most orderly period.
The reign of Justinian (482-465) lasted for more than three decades, characterised by free trade, a rational legal framework and growing economic output. Safe for a few exceptions such as the revolts of 532, Justinian ruled resolutely but smoothly.
In contrast, other Byzantine Emperors imposed all sorts of constraints and restrictions, and inevitably ended up badly. For instance, Leo III (680-741) issued an edict prohibiting the use of images in religious worship, causing widespread opposition in some provinces and weakened social cohesion.
The likes of Leo III caused important damage to Byzantium as though the Taoist karma had been punishing their mistakes. The accumulation of errors weakened the economy and ended up causing the military demise of Byzantium.
Justinian knew nothing of the Taoist karma concept, but did his best to respect natural law. His legal compilation has come down into history as one the best attempts to organize ancient Roman law into a logical and practical presentation.
Lao-Tzu would have surely regarded Justinian’s legal codex as too ambitious, arguing that the Tao works best when left to operate on its own devices. Nonetheless, the codex generated a great deal of positive karma in the ensuing centuries, enabling millions of people to stay aligned with the Tao at least in their business dealings.
If you are interested in putting effective insights into daily practice, I recommend my book “The 10 Principles of Rational Living.”