Inner TransformationNow as for inner transformations, an inner transformation is speaking about an emotional level. There’s one category of inner transformation that comes about naturally through age and another that can come about through external circumstances. These types of transformation come about automatically. Others come about through effort and this is the main one that we want to bring about: inner transformation according to our wishes. This is the main meaning.
Now here, we are not talking about our next life, salvation, or heaven, but how to maintain this life in a more happy and calm way despite difficulties and problems. For this, the major factors that we have to deal with include anger, hatred, fear, jealousy, suspicion, loneliness, stress, and so on. All of these are related to our basic mental attitude. They come about from being too much self-centered. For us, when we experience these things, the self is of topmost importance and this brings about jealousy. From cherishing ourselves, then, the slightest irritation brings about anger, and anger brings about fear. We don’t care about others; we only care about ourselves. And we think that others also only care about themselves and that they certainly don’t care about us. Because of that, we feel lonely. We think, “I can’t rely on others,” and so we get suspicious of those in front of us, those to the side, and, even more, those behind us.
Basically, when we think about it, human nature is such that everybody appreciates friendliness. If we extend friendship, most people will relate positively. As for these negative emotions that bring anxiety and so on, we need some countermeasures to oppose them. For example, if we are too hot, we reduce the temperature, or if we want to remove darkness, there’s no other way than bringing light. This is true on a physical level. Change can come about due to applying a contradictory force – that’s due to nature. But this is true not only on a physical level, but also on a mental level. So we need to counter our viewpoint or perspective with an opposite one [such as opposing self-centeredness and suspicion with concern for others and friendliness.]
Take the example of a yellow flower. If I say, “It’s white,” due to some cause and then later consider it yellow, these are two contrary perspectives. They can’t be held simultaneously. As soon as there’s a perception of yellow, the perception of white immediately disappears. They are directly opposite to each other. So, one method of bringing about inner change is to produce an opposite state of mind.
Another cause of difficulty can be mere ignorance. The counterforce for that is study, analysis, and investigation. This is because ignorance is based on not seeing reality. Therefore, the counteracting force for ignorance is analysis. Similarly, the counteracting force of self-cherishing is concern for others and this constitutes the training of the mind [or cleansing of our attitudes.]
Secular Ethics
As for how to train our minds [or cleanse our attitudes,] the question is whether this needs to be related to religion or spirituality, and I think it basically has nothing to do with religion.
As for spirituality, well, there are two types: one with religion and faith and one without them. The one without them is what I call “secular ethics.” “Secular” doesn’t mean a rejection of religion, but rather an equal attitude toward all religions and respect for all of them. For example, the Indian constitution has respect for all religions; it’s a secular constitution. Therefore, even though the Parsees or Zoroastrian community is very small in India – there’s only a hundred thousand members compared to the over billion people in India – yet they have an equal position in the military and in the political sphere.
When we talk about the secular ethics, this also implies ethics for nonbelievers. We can extend our ethics and respect even to animals on the basis of secular ethics. And, also, another part of secular spirituality or ethics is to take care of the environment. So, secularly, we need to cultivate our mind; we need to cultivate secular ethics. Six billion people on this planet need to do that. Religious systems can help make that universal cultivation of secular ethics grow stronger– they are an additional method to help with that growth. They are certainly not intended to reduce it.
And so, when we speak about secular ethics, we have a nonsectarian attitude. If any religious person following any type of religion works to further secular ethics, then they’re really a religious practitioner. If they don’t, then even if they go to a church or a mosque or a synagogue, I doubt if they’re really a sincere religious practitioner.