Spirituality & Ethics

Background Definitions
The Universal Principle is a term used to denote the Ultimate Reality of the entire universe. Everything, all entities, all beings, all emotions, and all ideas in the entire universe can be explained and understood in terms of the Universal Principle. At the same time, there is nothing, no entity, no being, no emotion, and no idea in the entire universe in terms of which the Universal Principle can be explained and understood. Terms such as the transcendent and the universal spirit mean the same in the context of this article. The universe is a manifestation of the transcendent. The Universal Principle is also referred to as God without.

The immanent, immanent self, or the individual spirit are terms used to denote the ultimate reality of the individual. Everything, all emotions, and all ideas of an individual can be explained and understood in terms of the immanent. At the same time, there is nothing, no emotion, and no idea of the individual in terms of which the immanent can be explained and understood. The individual is a manifestation of the immanent. The immanent is also referred to as God within.

Introduction
This article studies the relationship between ethics and spirituality as envisaged by Spiritual Heritage Education Network (SHEN)[1]. It articulates the spiritual principle and its rationale. It looks at the development of the human condition in the light of the spiritual principle. It proposes a way of ethical living as a means of identifying an individual human spirit with the universal spirit. Merging of the individual spirit with the universal is seen as the ultimate development of human life and its ultimate goal.

The article goes on to study character building ideas in order for ethical behavior patterns to become an effortless natural lifestyle. It further describes ethical and moral behavior; and enlists virtues and vices from the consideration of the spiritual ethic. It states that living a virtuous life shunning all vice is necessary but not a sufficient condition to achieve the ultimate goal.

The Spiritual Principle
People, who are fully self-realized, agree about the fundamental nature of the universe. They declare that the immanent self is the same as, or at least akin to, the Universal Principle. Once such a spirituality is experienced, one recognizes the Ultimate Truth in all things and sees self reflected in everything. Even a simple belief in or a cursory knowledge of this unity makes people develop a sense of family and oneness with other seemingly diverse entities in the universe.

For the sake of argument, the Universal Principle can be considered in three dimensions - the gross physical, the subtle, and the causal. We, as humans, can easily see the gross physical form. We can perceive the subtle. Although, we can intellectualize about the causal dimension of the Universal Principle, only some of us, in fact, do so and share that insight with others.

It is not difficult to see that all human beings are virtually the same in physical structure. We also find that our needs and wants are also essentially the same. We all need air to breathe, water to drink, food to eat, and shelter to hide our heads. In addition, we all want comfort, we all want to be happy, we all want objects that we can use for meeting our needs or for satisfying our wants, etc.

At the subtle level, we all have a mind that feels, intellect that thinks and the collection of mind body experiences that determines what we are at any one particular time. Here again we are all alike. Science has shown that at the physical and subtle levels, our apparent diversity is underlain by the unity of one single substance. Similarly, mystical experience shows that there is something at the causal level that energizes, animates, and enlightens both mind and body without which there would be no consciousness. It is due to this causal entity that our intellect thinks, we have awareness of our experiences, and we feel our physical existence. Mystical experience further shows the existence of a spiritual unity at the causal level underlying seemingly diverse consciousness in the universe. Thus, mystical and scientific experiences both point toward the existence of a unity underlying diversity in their respective animate and inanimate domains.

Most of us are neither scientists nor mystics. We, however, are disposed to believing the scientific experience, as the physical world of science is within easier comprehension of our intellect. The subtler the physical reality, the more it stretches the mind. We can easily understand that all human beings have the same body parts, same bodily needs and functions, and the same mental faculties. We may look different, we may satisfy our bodily needs in somewhat different ways, our minds and intellects may work in different ways, but we do not have to stretch our imaginations to realize that we all get hungry just the same, we all bleed the just same, we all laugh the same, we all cry the same, we all have the same drives, we all have the same emotions, we all have the same weaknesses and the same strengths. We all are fundamentally the same physically both in the gross and the subtle dimensions.

Not only human beings, but also all beings and all things in the universe, owe their existence to one single basic element. Although it stretches our minds, we are disposed to believing the scientific experience as truth. This is because the domain of science is perceptible by a number of human sense organs, where the perception of one sense organ can confirm or deny the perception of the other.

On the other hand, we are not that open minded about the mystical experience. Mystical experience goes beyond physical unity to the unity at the causal and consciousness levels. The causal unity is discernible only by the intellect when it is in a certain mode. Mystical experience shows that all consciousness in the universe relating to any entity is one and the same. It stretches our minds to think of the consciousness apart from the physical. It stretches our minds even further to think of the consciousness as the causal basis of all entities in the universe. Because such an experience is beyond the normal comprehension of ordinary modes of intellect, it does not mean that it is any less valid.

Some human beings are more inquisitive than the others. They are driven to search deeper to seek the truth beyond ordinary sense perceptions. After having directly perceived what they are convinced is the truth, they declare it to others, whosoever is willing to listen. The others then have a choice, they can either accept the discoveries as true or they reject them as false. When the body of testimony to a specific truth builds up, it becomes more and more difficult for others to deny it. Such is the case with the reality of the universe. Mystics and scientists have declared that there is a fundamental unity underlying apparent diversity. Denying this unity is the denial of truth. Accepting it is still merely an acceptance. Full conviction comes only with direct perception.

Human Condition
Human beings regard themselves as separate, independent beings in so far as they are occupied with their own personal needs and wants. Our physical environment teaches us that we are connected through our needs and biology. Our emotional life teaches us that we are connected with others through bonds, which may not be simply biological or physical in nature. In rare moments, when we rise above our own animality and personality, when we transcend our own personal physical, biological and emotional needs, we may perceive that we are an inter-related part of a physical and spiritual whole which is incomparably greater than us individuals.

Thus, human beings may regard themselves as totally independent entities concerned with only their own needs; or as members of a family concerned with other members; or as members of an organization such as a city, church, society, or nation concerned with the general well-being of others in the organization; or finally, as connected with every being and entity in the universe through body and spirit. How individuals regard themselves varies with their state of mind. It also varies with their general state of evolution and development as cultured human beings, culture being related with the capacity to transcend personal needs and expand the field of vision to include other beings and entities in the universe. In the most developed form, persons regard themselves as integral parts of the Universal Principle; and in their least developed form , they regard themselves as totally independent and separate existents.

The Moral Principle
Morality and ethics must improve the human condition. This involves expanding one’s identity to include other beings and entities in the universe. The principle of spiritual oneness thus lays down the following moral imperative[2]:

Good is what makes for unity or oneness; and

Evil is what makes for separateness or division.

The feeling of oneness with the entire universe is an ideal to be achieved in one’s lifetime. This is the ultimate in human development.

Practical Considerations
For ordinary human beings, the idea of universal unity, being personally unrealized, remains a matter of belief and acceptance. A person who has some knowledge of, and some degree of acceptance of this idea feels the underlying unity of the universe to some extent. To the extent that people believe in the idea, they recognize the ultimate truth in all things and feel a sense of self in everything. The extent of this recognition determines the extent to which their behavior towards others is guided by concerns about general well-being rather than selfish personal concerns.

Ethics and morality have two dimensions - the inner state of the individual human being, and the individual’s behavior towards others. If the inner state of individuals is conducive to moral behavior, the individuals behave naturally in a moral way, or they have to make an effort at morality. For consistently moral behavior, morality must be effortless. For morality to be effortless, individuals must develop their inner nature to be consistent with moral behavior, i.e., that which makes for unity or oneness.

To develop an inner nature conducive to seeing oneness in the universe[3], individuals must live by some guiding principles. Traditional wisdom requires the following guidelines:

Purity of mind and body: One must be constantly aware of impure input by each one of the five senses to the mind. Thoughts must be pure, i.e., those that emphasize unity. In addition, one must be constantly aware of impurities in one’s bodily intake. What one eats and what one drinks are important. Food and drink must be such, both in quality and quantity, as to emphasize universal unity in addition to health and vitality.

Contentment: One must be contented and happy with one’s possessions and avoid unceasingly hankering after more just for the sake of possessing more.

Austerity: To live one’s life according to the principle of universal unity requires one to make tough choices in an austere life sacrificing common selfish concerns. One must develop inner strength consistent with such requirements.

Self-study: One must constantly study oneself, one’s own mind, one’s own thought processes, one’s intellect, one’s own ego and personality, and one’s consciousness to understand and watch oneself and one’s relationship with the universal reality. In addition, one must engage in self-study of literature by those who have spent lifetimes studying the principle of universal unity.

Surrender to God: To live one’s life according to the principle of universal unity is a tough calling. It helps to surrender to one’s God and seek His help to stay on the straight and narrow.

To behave in society in a way that makes for unity or oneness in the universe[3], one must observe the following guidelines:

• Nonviolence: Violence emphasizes separateness or division. One must act nonviolently while dealing with others. Violence is not only physical in nature. One must be nonviolent physically, emotionally, and spiritually.
• Truthfulness: One must always seek the truth and live by it.
• Non-stealing: One must not steal from an individual or from the society. Stealing indicates greed and greed is an instrument of separateness and division.
• Sexual Continence: One must observe sexual restraint in one’s dealing with others. Unrestrained sexual energy exhibits itself like greed and it must be avoided like greed.
• Non-acquisitiveness: Avoid unbridled greed in grabbing or acquiring things. Do not hoard objects once acquired.

Vices of Separate Existence and Moral Evil
The following is a list of vices which have also been called mental diseases[4]:

• Infatuation: Being carried away by foolish and shallow love and affection
• Delusion: Belief in something that is contrary to fact or reality resulting from misconception or mental disorder; inappropriate world view
• Pride: Pride of oneself, possessions, power, or position
• Lust: Uncontrolled sexual energy wasting one’s potential
• Anger: Uncontrolled anger leading to loss of composure and judgment
• Greed: Unbridled greed leading to exploitation of humans and the environment
• Acquisitiveness: Tendency to acquire objects with a view to hoarding
• Envy: Leads to hell fire inside and conflict outside
• Undisciplined & lavish lifestyle: Leads to laziness, sloth and loss of vigor
• Ignorance: Lack of knowledge and understanding of the true nature of the universe
• Hypocrisy: Pretending to be what one is not
• Falsehood: Deception
• Desire: Uncontrolled ambition
• Violence: Force used to cause bodily or emotional injury or to violate other’s rights and sensibilities
• Cruelty: Indifference to the suffering of others or a disposition to inflict it on others
• Hate: Strong ill will or dislike towards others
• Lack of discriminating faculty
• Fear: Feeling of anxiety caused by real or imagined possibility for danger
• Sloth: Disinclination to act bodily or mentally

The list is not exhaustive. Any one of the enlisted mental diseases can lead to spiritual death if not checked at their earliest detection. Like any physical disease, an individual mental disease, if unchecked and untreated, can cause complications which lead to other diseases. The complications can then cause the abandonment of the goal of visualizing oneness in all and, therefore, one must remain ever vigilant against them. Development of obsessive attachment to personal concerns to the exclusion of universal concerns is a sure symptom of a mental disease since obsessive attachment and self-centredness promote separateness and division both within, in one’s own mind, and without.

Virtues of Universal Unity and Moral Good
The following is a list of virtues which have been called drugs to cure mental diseases[4]:

• Right world view: The philosophy of life must be appropriate
• Disciplined life: Life with observances of regular duties
• Austerity: Observance of the vow of poverty
• Truthfulness: Seeking the truth and living by it
• Nonviolence: Avoidance of physical, emotional, or spiritual injury to others
• Compassion: Feeling of sorrow for the suffering of others
• Charity: Feeling of goodwill, benevolence for others; kindness in judging others
• Forgiveness: Giving up of resentment against or desire to punish others
• Love: Deep and tender feeling of affection or devotion for others
• Understanding: Ability to think, learn, comprehend and judge
• Sexual restraint: Avoidance of illicit sexual intentions
• Honesty: Refraining from lying, cheating, misleading, or stealing
• Intelligence: Discriminating faculty
• Devotional worship of God
• Surrender to God

One has to use them judiciously. Drugs have side effects that one must watch for constantly. Drugs can also be addictive. At times, they become the goal rather than leading one to the goal. Again, one has to be constantly on one’s watch and stay focused on the goal. A lifestyle practicing virtues in a judicious and balanced manner should lead one to non-attachment freeing one from the confines of narrow self-interest, prejudices, complexes, and preconceived ideas.

Successive degrees of non-attachment leads an individual from his own personality and animality towards collective concerns of family, society, church, city, nation and finally to universal concerns. One must keep transcending one’s own concerns towards collective concerns in general; and collective concerns towards universal concerns. Stopping this process of transcendence before achieving the goal of visualizing universal unity is stopping progress. It is only through non-attachment to lesser concerns that attachment to higher concerns can be achieved. One must always remains vigilant about getting sidetracked from the ultimate goal.

Conclusions
The spiritual principle of unity of the immanent and the transcendent leads to an ethical imperative that is universal in nature and provides for the maximum development of humankind. To the extent one is ethical in this sense, one realizes the validity of the spiritual principle; and to the extent one realizes the validity of the spiritual principle, one becomes moral and ethical. Morality feeds upon spirituality; and spirituality upon morality. The more one sees unity in diversity, the more moral and ethical one gets. The more moral and ethical one gets, the more one sees unity in diversity. Thus, the path of spirituality leads to continuous human development, leading to the realization of complete unity with the Universal Principle. It is as if the immanent acts like a resident guide and counselor who holds one’s hand and leads one through the straight and narrow of life with poise, self-respect, and dignity; and hands one over to the transcendent.

acknowledgment
The author would like to express his thanks and gratitude to Brahmrishi Vishvatma Bawra and Didi Chaitanya Jyoti for continued spiritual teaching and guidance through the years.

References:

1. Spiritual Heritage Education Network: The Concept
2. Huxley, Aldous, "Ends & Means", Chatto & Windus, London, 1965
3. I. K. Taimni, "The Science of Yoga", The Theosophical Publishing House, Wheaton, IL, 1961 - A commentary on "The Yoga Sutras" of Patanjali
4. Tulsi Dass, "Shri Ram Charit Manas", Gita Press, Gorakhpur, India