Beyond religion - Part I - 1.Rethinking secularism

Part I. A new vision of secular ethics

• Although prayer can be helpful psychologically, tangible results will depend on real action, and knowledge (science).
• But science has undermined some aspects of religion (e.g. cosmology), if has not the same effect for inner or spiritual values.
• The Dalai Lama has lead discussions with scientists to explore their understanding on areas such thought, emotion and subjective experience.
• Also inquired scientists to understand the effects of contemplative practice and cultivation of qualities such as compassion, loving-kindness, attention, and calm mind.  If they assess the benefits, perhaps could be promoted through education.
• Evidence found offer a case for the cultivation of human values, without relying in any religious principles or faith.
• Secular is used in the way of Indian tradition: mutual respect and tolerance for all faiths and for people without faith.
• In the West, secular is often understood as opposite antagonistic to religion.
• Indian tradition has the principles of nonviolence and interreligious harmony.
• Modern society has bring more diversity to the cultures, religions, languages that live together.  In such context, a sustainable and universal approach to ethics, inner values, and personal integrity is vital.  This project must transcend religious, cultural, and ethical differences: project of secular ethics.
• The Dalai Lama is convinced that ethics can emerge simply as a natural and rational response to our very humanity and common human condition (i.e. without be based on religion)
• Major faith traditions, theistic and non-theistic, value self-discipline, contentment and generosity as keys to living a meaningful and worthwhile life.
• Theistic religions promote submission to God, that can have a powerful effect to reduce self-centeredness and therefore lay the foundation of ethics and altruism.
• Non-theistic religions consider that every action, word, or though, has potentially unending consequences.  Combined with rebirth, creates a powerful basis for ethics and cultivation of inner values.
• Although religion is beneficial bringing people together, giving guidance and solace, and providing a framework or right conduct, it is not indispensable to the spiritual life.
• Two dimensions of spirituality
• Basic spiritual wellbeing (inner mental and emotional strength and balance) comes from our natural human disposition toward compassion, kindness, and caring for others
• Religious-based spirituality: acquired from family and social influence (culture) and is tied to particular beliefs and practices.
• Ethics and inner values without religion is like water, necessary for our health and survival.  Ethics and inner values in religious context is like tea, have a particular taste, and even can be more nutritious, in a grand extent is water, but it is not indispensable for life.
• Basic human spirituality: disposition towards love, kindness, and affection.  Nurturing this, cultivating inner values that we appreciate in others we start to live spirituality.
• Two extreme views of human nature:
• Aggressive and competitive
• Disposed to gentleness and love

From that, aggressive nature need ethics grounded on external factors.  Instead gentle nature can use ethics based on principles of inner self-regulation that enhances our positive qualities and generate our wellbeing and others'.  This is the Dalai Lama's view.

• Secular, universal ethics can be based in two principles
• Recognition of our shared humanity and our shared aspiration to happiness and avoid suffering
• Understanding of interdependence as humans, including our social tendencies and need.
• However, everyone must investigate the subject by him/herself.  If we find useful the insights of Indian tradition in they journey it is wonderful, but if not, it is also okay!