How does our spiritual identity affect our actions and how we shape our world?

Modus Operandi

When I think of the “spirit” of something I think of its modus operandi; what is its “method of operating?” What makes it function? What drives it to work?

When I think of the spirit of a human being, I ask myself, “What does that being live for?” What makes him or her get up every morning? What makes his or her life worth living? What source of energy does that person draw upon to do what they do?

Unspoken Values

Evolution and biology can describe the reasons behind a lot of basic instincts and behavior, but they don’t answer a whole lot about the values we hold implicitly through our traditions, customs, culture, and art.

We all go through rituals that define our existence. It could be watching TV, going to church, reading books, meditating, playing sports, doing your job, eating, videogames, working out at the gym, writing, taking care of your kids… you get the point – if you do it periodically then it is a ritual – and these habits implicitly tell us what we value out of life.

But how often do you ask yourself, “Why do I do the things I do?”

It can seem like a stupid question because we take these things for granted. Maybe you do them because you have always done them and that is just who you are. I hear people give me that response a lot, but that is circular reasoning; saying those things only reinforces who we are, even if that modus operandi isn’t doing ourselves much justice.

Backbone = Identity

I wouldn’t say that our actions define ourselves (although that might be a behaviorist approach to identity), but I do think how we define ourselves plays a significant role in our actions.

Buddism and many Eastern philosophies put a strong emphasis on the “nature of self” as a spiritual guide. They also recognize that how we think of our self determines certain values we hold about our world. For example, many schools of Buddhism recognize a non-dualistic nature between self/other (that we are all interconnected and no one is separate), thus compassion and loving-kindness become logical moral values to hold in our relationships with friends, family, neighbors, coworkers other acquaintances, and nature itself.

Some of the big questions regarding anybody’s life are,

• “How do I fit into the world at large?”

• “What purpose do I serve in life?”

• “How can I improve conditions for myself and others?”

Only you can answer these questions with your own reason and experience, but let it be known that your answers have a profound impact on how you live your life. Thus, I would argue these questions are worth contemplating through daily introspection, meditation, or prayer.

Getting Off The Soapbox For A Moment

Before I conclude this post let me just clear up a few things that often get misunderstood when I write about spirituality. I do not intend to change anyone’s values or how they live their life. What I am suggesting is that we take the time to question why we live the way we do. It is a deep question, directed towards you, but not one that I can provide the answers for.

I think when we try to make a change or improvement in our lives we often take the most basic questions for granted. But often those fundamental questions are the catalysts for the biggest improvements one can make in their life.

I write in order to get people thinking and re-evaluating that world which we take for granted. I want to bring into light implicit assumptions and beliefs, and get individuals to think critically about these ideas they have grown up with all their life. Through doing this individuals can grow a stronger backbone, become more dedicated to what they actually love to do, and drop actions which have become “no good” habits of familiarity that we have wrongly identified to.

But – because we are all diverse individuals with separate interests and talents – it is up to each from their own individual perspective to decide what is right and wrong for them. There is no objective good for everyone; our traditions, culture, art, and tastes (our “pursuit of happiness”) should be particular to our personality. We should not take anything as given just because we have grown up with it or some higher authority has “bestowed” it upon us. Even the values I hold implicitly in my writings should be doubted and questioned.

A Healthy Backbone Builds New Elements, Gets Rid Of Old

A spiritual backbone gives you a center to stand on but it is not necessarily fixed in one place. Just like your spine is built of various bone elements, your spiritual spine too is mobile and multi-faceted. The only thing different is your spiritual spine never stops growing and evolving in new ways (whether you are conscious of it or not).

Your relationship with the world is never fixed, it is always changing; new aspects are constantly arising and fading into the ever-expanding shape of time. From a day-to-day basis things may seem to be moving slow, but when you reflect on months or years they can seem like eternities apart. The world is actually a really exciting and dynamic place if we keep our eyes open to it. Not many things remain the same over extended periods of time. Isn’t that what evolution is all about?

The only thing worse than not having a spiritual backbone at all is having a concrete one, which refuses to change in the face of new evidence and experience. Extreme fundamentalists from all religions share this illness, like when biblical literalism takes precedence over scientifically-gathered facts.

Man is not omniscient nor infallible, that is why God forgives and, most importantly, why we should forgive ourselves. All actions and creations of men, including the Bible, are not perfect. This is why spirituality in all of its form is a never-ending process and not a goal-seeking one.

Living In Congruence

When our unspoken values become spoken we are more conscious of the driving forces in our world. Now we know why we get up every morning and we are proud to live out our lives in congruences with those values.

This requires a higher level of consciousness. No longer is our modus operandi like a puppet on strings, but now we are the puppet masters. We understand the reason behind our rituals; we don’t just live them out obediently but with a sense of joy, flow, and engagement. There is purpose behind every action. We embody what we believe and we act in accordance. As Gandhi once said, we “Become the change we wish to see in the world.” Within that cycle, within every action, we are constantly being born and re-born into a different world.

So don’t stay static, never be afraid to re-align your spiritual backbone, and keep living the life you want to live (as you see fit). The world depends on your moral courage and aptitude.

With the holidays looming near, now is a better time than any to exercise our good will. Whether it is buying mom a Nintendo Wii or helping an old lady cross the street, there are countless ways we can accumulate good karma.

Often, we think of doing something nice as a rarity. Most people don’t seem to do it often and we reciprocate by not doing anything either. It is only during these strange times of holiday cheer that we begin to feel comfortable enough to actively spread love and happiness. Let us maintain this positive momentum for the following 364 days of the year as well. For any time of the year, here are some ideas that I find most important to consider whenever we are giving gifts or doing someone else a favor:

1. Have Their Interests In Mind

This may seem obvious but sometimes we can get caught in the trap of buying something that we would enjoy, while ignoring the interests of the person who we are giving the gift too. Of course, it is not always easy to know what someone else may want. We can try to overcome this by putting our self in someone’s shoes, or asking like-minded people what a good present might be. If you are trying to find something for a 6 year old boy, then you can ask other 6 year old boys. Similarly, if you know someone who is an avid golfer, then you can ask other avid golfers what a good brand of new clubs might be.

2. Let It Be From The Good Of Your Heart

All too often, and especially during the holiday season, we do “nice” things for people out of necessity or obligation. It is this kind of mentality that can ruin what would otherwise be a joyful celebration. It is much nicer and much more fun if we actually do others favors out of the goodness of our heart, and not out of some unhealthy and ill-defined obligation. Find the desire in yourself to make others happy, and by acting on these desires, you will find that you too will become much more happier and satisfied.

3. Make It Meaningful

If you excel at the first two intentions then this one often comes naturally, but it is worth pointing out anyway: make your favors and gifts as meaningful as possible. There is usually no extra financial burden to doing something with a little bit of meaning, something that shows you put in the time and thought into making a good gesture. A meaningful gift is one that will evoke a strong sense of appreciation in the recipient. Something that brightens the person’s day and makes life worth living. You also want to avoid gifts purely based on novelty or “quick highs,” and instead focus on things that will continue to have value over time.

4. Don’t Expect Anything In Return

If you expect something in return for your favors then you are limiting the magic of your actions. A true act of kindness is not dependent on any reciprocation. The act of giving in itself is all that is needed to experience pleasure and happiness. If we expect something in return, but we don’t get it, we may conclude that our actions were for nothing, but that isn’t the goal of giving to others, is it? It is probably for the best that we diminish any expectations we may have in getting something in return for our efforts. This doesn’t mean we should be shocked if someone reciprocates a good deed, but it shouldn’t be dependent on our ability to exercise kindness.

5. Feel Proud Of What You’ve Done

Often we get immediate gratification after doing something kind for another. It simply feels good to make others feel good. But some like to suppress these feelings. Perhaps it is because they define altruism through “self-sacrifice,” and therefore, much like the story of Jesus dying for our sins, they feel that an act of kindness must be at the expense of our own life, happiness or well-being. I wish to dispel this notion. It is of utmost importance that we feel good when providing for others. If we can exercise this will, if we allow ourselves to feel good for our good deeds, then we are more motivated to continue these actions of kindness in the future. Be proud of your noble efforts! Be selfishly generous.

Final Words

I hope this post provides some good food for thought for the next time you are intending to help another. All acts out of kindness are commendable, but if we can accept some of these ideas, and raise our consciousness regarding what it means to be giving, then we can bring our kindness to the next level.

Earlier this week I posted an article entitled, “Business-Minded Spirituality.” My plan wasn’t to prove that businesses are inherently good-intentioned, only that one can have a successful business while still keeping their morals and values intact.

Businesses themselves are tremendously powerful vehicles of change, but they don’t just fall from the sky. They start within the mind of a single individual – with an idea, a thought, or an intention. The individual who acts upon these ideas changes his world, whether it is for better or worse.

A better self means a better world, no matter how small or large our impact might be. This is a powerful insight. If we can recognize our personal growth as part of the growth of a greater whole, we can begin to align ourselves with this greater sense of being. All of a sudden, we become more inspired and motivated to improve life conditions for our self and others.

Please take a moment to reflect on your own goals of self-improvement. Ask yourself: “In what ways do these goals benefit the world as a whole?” If you cannot find any reasons – then it may be time to rethink your strategy and mindset.

If all you want out of life is money, sex, and fame – but you neglect the interests of others – then you probably won’t get any of these. And even if you do, your success will be short-lived and ultimately unsatisfying.

This attitude I am describing takes an element of responsibility and courage. We often like to neglect our interconnectedness and interdependency with others. Our ego would rather see itself as separate and distinct; we figure this is the only way to see our self if we want to rise above and be successful. But we are limited in our capacity for improvement if we neglect the well-being of others along the way.

I challenge my readers to reframe their goals within this context of “world improvement” in order to foresee the greater implications of their actions. When I reflect back on my own list of goals, a couple of things become immediately apparent to me.

Take for example my goal to “Graduate From College.” On the surface this is nothing but a self-serving goal. Certainly by graduating I am not directly affecting any other person’s future. But what I accomplish through college allows me to become better equipped to serve society at large than if I were not to get a good education at all.

This exercise allows you to reframe your goals without changing the content of the goal in-itself. Instead, it strengthens your intentions to achieve these goals. It motivates you. It aligns your will with a “higher power.”

The future of self improvement should be seen within this new context of world improvement. As I mentioned before, you can change this attitude with the simple question, “How do my goals serve the greater whole of humanity?” This allows you to become more affirmed in your values and aspirations. It puts you in a stronger position of personal power. And, it guides you to new ways of concern and compassion toward others.

How do your goals serve the greater whole of humanity?

At first the idea of business and spirituality together may seem contradictory. We are often told that businesses are only driven by the incentive to make more money, while spirituality entails abandoning this attachment to material wealth. With this attitude hanging over our head, how can a spiritual person ever expect to become a successful businessman? Under what conditions can one sell and still be moral?

To start, is there any place in this world that is outside of economic reality? Even the poorest of spiritual beggars must have some desire for clothing, food and shelter if he or she wants to survive.

On the other hand, some of these spiritually-driven individuals make a virtue out of living from the bare minimum, a notion that the late Indian mystic Osho disagreed with strongly. Often referring to himself as the “rich man’s guru,” Osho taught that material poverty was not a genuine spiritual value. According to one excerpt from Wikipedia:

“Osho had himself photographed wearing sumptuous clothing and hand-made watches, and while in Oregon drove a different Rolls-Royce each day – his followers reportedly wanted to buy him 365 of them, one for each day of the year. Publicity shots of the Rolls-Royces (93 in the end) were sent to the press. As a conscious display, they may have reflected both his enjoyment of wealth and his desire to provoke American sensibilities, much as he had enjoyed offending Indian sensibilities earlier.”

Although a complex character who loved to provoke others, Osho made it clear that he never mistook material wealth for spiritual gain. Money to him was just a tool. He once said,

“Money is a means. If you are happy and you have money, you will become more happy. If you are unhappy and you have money, you will become more unhappy – because what will you do with your money? Your money will enhance your pattern, whatsoever it is.”

Although he was rarely one to hide his wealth, money did not define Osho. In fact many of the royalties he received from his work were often donated to local communes, including the 90+ Rolls Royces.

In some ways Osho’s teachings can even be seen to resemble the moral philosophy of Ayn Rand, who once said, “The purpose of morality is to teach you, not to suffer and die, but to enjoy yourself and live.” Osho was definitely one to enjoy himself and live. He saw no virtue in prolonging any kind of suffering, starting with his own. His way of life quickly became a quintessence of how one can take responsibility for themselves and enjoy life without any signs of guilt or fear.

It is not money that is the root of all evil, but human greed itself that causes humans to do heinous acts for material and superficial gains. Money however can still be used as a tool for good, and even the acquisition of money, as long as the means are just, can often benefit society at large. The remainder of this article will touch upon business incentives that I feel also align themselves congruently with spiritual and moral imperatives.

The Incentive To Provide Goods For Others

First and foremost the purpose of a business is to provide goods for others. The owner may have the intentions of striking it rich, but if he neglects the needs and wants of society then he will have a tough time selling his products. Sure, he or she may find ways to exploit the system and trick others into buying something they don’t really desire, but this can be incredibly difficult to do and even if the business does succeed, they won’t last long.

Businesses are almost always better off if they try to provide something of value. Just look at individuals like Bill Gates from Microsoft and Sam Walton the founder of Wal-Mart. Both of these companies have drastically helped to increase the standard of living of others. Nowadays almost everyone has experienced the luxury of a computer, as well as the low prices provided by enterprises like Wal-Mart. In what ways have these institutions benefited you?

Businesses must know the demands of others if they want to continue to exist. Providing valuable goods to others at an affordable rate is a great way to benefit society at large. Often these endeavors can result in an alleviation of suffering, which is a primary objective to any spiritual practice. In the right hands, more money can mean a greater capacity to do good for others. This is an aspect of business that should be celebrated more often.

The Incentive To Treat Customers Right

My economics teacher in high school once said that if someone has a bad experience with a company they are likely to tell the story to – on average – about 7 other people. I wasn’t able to confirm this statistic (if anyone can help me that would be great!) but I think she was touching on a crucial point: businesses must treat customers at some sort of satisfactory level if they want their customers to keep coming back. If a business gets enough of a bad reputation, people will stop going, and the company will no longer be favorable in the public eye. Especially in industries where there is much competition, it is in the company’s best interest to win over their customers.

It doesn’t cost much to treat your customers with loyalty, care, and a bit of compassion – so if you are running a business it is in only in your own rational self-interest to make it assured that your customer’s needs are being met. This doesn’t just mean in the value of your product, but also in the value of your services as well as the overall human-to-human experience. This means the overall “personality” of your company: What kind of friend are you to your clients? Are you being genuine, superficial, or are you acting as if you just don’t give a fuck at all? People aren’t dumb – they can usually tell the difference!

The Incentive To Treat Employees Right

Sure, many people believe that many modern economies have resulted in what is know as wage slavery. In this sense many say companies can get away with exploiting their workers, despite the fact that workers voluntarily choose where they work in a free society. Despite this, businesses have plenty good incentives to treat their workers with the best possible care.

For example, building a sense of community or family around the workplace is a fantastic way to increase productivity. If people love where they work then they are much more motivated to do a great job. Of course, not all jobs are equally enjoyable, so it is up to the business owner to be creative when trying to build a more friendly atmosphere for his employees. One real world example is the offices at Google, one of the biggest companies in the world. Sure looks like fun to work there!

Choosing The Right Values

Achieving the above objectives requires a company to have good and productive values. Although this isn’t all that it takes to build a great business, it is important to have a sense of love, compassion, and family within the internal structure of your company. That is what keeps it together and makes up its core. You want your employees to be able to feed energy off of each other. This builds a self-perpetuating drive and motivation to do good for the company, which should try and be seen as a greater whole.

Understand that by doing good for the company you are also doing good for society at large. The key is to work for (or build) a company that you believe is doing good for the world. The rest of your attitude will come naturally to you. You will want to improve the company because it simultaneously improves humanity too.

Last Thoughts On Business-Minded Spirituality

This framework for business is part of what I am beginning to call “Business-Minded Spirituality.” As an ardent proponent of capitalism and free markets, but also a deeply spiritual person, I strive to persuade you that businesses are not just evil and greedy money-making machines, but amazing tools that can be utilized to transform our world in a positive direction. For those that are already awakened spiritually, continue your learning by getting into the realm of business. For those that are more business-oriented, add a spiritual element to your company to help make it grow in new and expansive directions. I hope to be discussing these concepts more in the near future.

Some of you may have already adapted a business-minded and spiritual attitude. What type of things do you do to build a spiritual sense around your company? Which techniques do you find most effective for improving upon your business?

Farewell Video

Let me now leave you with a video of Osho himself, discussing the concept of “Selling Bliss:”

Who hasn’t at one point in their life held a grudge against another? Sometimes we can hold these grudges for long periods of time and even years leading up until our death. Of course we may believe we are only acting out of principle, but we are in actuality hurting ourselves. It may seem like we are coming from a place of dignity and power, but we are only wasting our energy on things that cannot be changed.

By not forgiving others we are simultaneously denying ourselves forgiveness for our own mistakes. This hypocrisy can eat away at our spirit, cripple our ability to do good, and leave us feeling down and empty. Therefore it is important to address these feelings and find reconciliation.

So someone has hurt you. You cannot find the heart to forgive them. The very thought of what they did to you makes you sick to your stomach and you blame them for all the pain and suffering you have experienced because of them. In the moment, these feelings are rational and commonplace. It is something all humans inevitably go through. But – this too shall pass.

Forgiveness is a skill. And like any other skill it takes concentration and practice to develop. People have the capacity to do some really wretched and thoughtless acts onto other human beings. But once this is all said and done it doesn’t mean we have to stop living our lives to the fullest. Forgiveness is the key to moving on and letting go.

You too may recall past acts that have hurt yourself or others. The best thing about these acts is they are no longer here. But then why do you still suffer from their consequences?

It is because you are still carrying all the heavy weight that these experiences first bestowed upon you. What use do these attachments serve but to drain your energy? Imagine if you had the courage to forgive the person who had done this to you. You would become as light as a feather in the summer breeze.

You are still here alive and breathing. Time has already healed your wounds. Your negative thoughts are your ego telling you that you must seek revenge or justice, but you can already find content in what already is. You can even feel gratitude towards those who have hurt you. Your memory of their ignorance and ill will can become a well of knowledge for you to draw upon. You are better and more conscious because of this experience. Congratulations.

But – as valuable as it may be – it is not enough to simply learn from this experience. You must also love the person in spite of what they have done. They may have caused you pain but that is a reflection of their own suffering. Don’t pity them, but pray for their salvation. Send them your good intentions and wish for them to find true happiness.

If it is possible then contact the person and make it clear that you forgive them and that you wish them all the happiness in the world. You will immediately feel lighter and more free because of this. If you don’t have any means of communicating with the person, then meditate or pray on your good intentions. They will manifest themselves through your thoughts and actions by making you more kind and forgiving of others in the future.

As long as you are alive you are bound to run into other experiences where others might disappoint and hurt you. Use these opportunities to practice forgiveness. Through your example, you will teach others how to do the same and make the world a better place. To me, that is a much more useful and productive way to invest your energy.

“It’s hard to always show compassion — even to the people we love, but Robert Thurman asks that we develop compassion for our enemies. He prescribes a seven-step meditation exercise to extend compassion beyond our inner circle.”

“Tenzin Robert Thurman became a Tibetan monk at age 24. He’s a professor of Indo-Tibetan Buddhist studies at Columbia University, and co-founder of Tibet House US, a nonprofit dedicated to the preservation and promotion of Tibetan civilization.

Thurman’s focus is on the balance between inner insight and cultural harmony. In interpreting the teachings of Buddha, he argues that happiness can be reliable and satisfying in an enduring way without depriving others.

He has translated many Buddhist Sutras, or teachings, and written many books, recently taking on the topic of Anger for the recent Oxford series on the seven deadly sins. He maintains a podcast on Buddhist topics. And yes, he is Uma’s dad.”

Personal statement:

My first time being introduced to the writings of Robert Thurman was his book Infinite Life, which is listed in my recommended books page. One thing that really struck me was how elegantly he drew an analogy between the scientific theory of evolution and the Buddhist concept of karma, past lives, and reincarnation. Since then I have been convinced that Buddha was truly one of the first believers in evolutionary theory.

Also, over last summer I stumbled across an interesting video of Deepak Chopra engaging in a dialogue with Thurman at the Tibet House in New York City. The topic centers around the philosophy behind God and Buddha.

“What kind of man was Ludwig von Mises? As this unique film shows, Mises (1881-1973) was a man who never stopped fighting for freedom: not when the Nazis burned his books, not when the Left blackballed him at universities, not when it seemed as if statism had won. With courage and genius, he fought big government until the day he died … in 25 books, hundreds of articles, and more than 60 years of teaching.

Mises was the twentieth century’s foremost economist, and one of its most important champions of Liberty. Here is a film that does justice to this extraordinary man, and to his equally extraordinary ideas.”

Scientists already know that nicotine is one of the most addictive drugs next to heroin. Those who are dependent on cigarettes on a daily basis are at risk of being labeled drug addicts. But how easy is it to tell the difference between drug addiction and choice of habit? And what is our obligation as a society to help those who are addicted and prevent others from getting hooked?

It isn’t just that smoking cigarettes is addictive; it is deadly too. And when we start seeing loved ones dying early due to lung cancer then the issue becomes more and more urgent to address.

There is, however, a distinct hypocrisy in how the U.S. government is trying to manipulate others to quit smoking.

On one side of the coin the government knows and propagates much information on the hazards of smoking cigarettes through different ad campaigns, as well legislation that requires cigarette companies to print warning labels on every pack. They recognize it as both a highly physical and psychological addiction, and rightfully so.

Many smokers understand that smoking is bad yet they still can’t quit. But what then does the government do to deter people from this nasty habit?

One popular choice is to raise taxes. President Obama signed a law earlier this year to raise taxes from 39 cents to $1.01 per pack of cigarettes and from 19.5 cents to 50 cents per pound for chewing tobacco, making it the single largest cigarette tax hike in our history. But how effective is this strategy and in what ways does it have unintended consequences?

For many in our country, cigarettes are not felt to be a luxury but a necessity. In economic terms, we would say cigarettes have a low elasticity in demand, meaning individuals are usually willing to pay more for the same quantity. We know full well how difficult cigarette withdrawals can be, we know how addictive nicotine is, yet government puts individuals in a situation where they are forced to fork more money out of their pockets to sustain their addiction. Some of these people are already experiencing difficult financial troubles. Is this right?

Raising taxes on cigarettes does more harm than good. Sure, some may grow the courage to quit. In fact, according to the Washington Post, 17.5% of New Yorkers quit after the first tax increase and ad campaign in 2006, but it doesn’t distinguish which was actually more effective: the tax increase or the ad campaign?

We can’t necessarily trust government pseudoscience on whether or not tax increases actually lower smoking rates. But even if tax increases do help some to kick the habit, the majority of smokers are being taken advantage of. It is even worse for those who are addicted the hardest.

This is no way to help people.

I would like to see society focus more on helping others through education rather than tax coercion. This means respecting others free will and free choice, but still looking out for their best interests.

To start, I appreciate the efforts of both profit and non-profit ad campaigns, education programs, and treatment facilities that help those who are willing to seek it.

But what about those who aren’t yet willing to seek help but may in fact need it? To what extent do we have the right to intervene on someone’s personal habits?

We then find ourselves back at the original question posed earlier: To what extent are individuals smoking by their own free choice, and to what extent do they need to be saved from themselves? What right do we have to intervene? And how much intervention is too much if we want to continue living in a free society?

These are the types of questions that we need to ask ourselves as a society. The answers will have major implications on future government policy – not just with cigarette smoking – but other health risks such as poor eating habits and the obesity epidemic.

How helpful is government force in correcting these problems while still respecting others’ free choice?

Or are there more effective (and less harmful) ways we can move society to a better state of health?

RELIGION AND MORAL BEHAVIOR

Out of good intentions or not, religion is largely an institution designed to control how others behave. In the Judeo-Christian tradition, the ten commandments and The Bible serve as the pillar of moral code.

The ten commandments, which were supposedly authored by God and handed down to the prophet Moses say:

1. I am the Lord your God.
2. Thou shall have no other gods before me.
3. Thou shall not use the name of the Lord your God in vain.
4. Remember the Sabbath and keep it holy.
5. Honor thy father and mother.
6. Thou shall not murder.
7. Thou shall not commit adultery.
8. Thou shall not steal.
9. Thou shall not bear false witness against thy neighbor.
10. Thou shall not covet thy neighbor’s goods.

These are words that all good Christians and Jews should know and remember. At quick glance, and ignoring the superstitions regarding “God,” the ten commandments themselves seem like worthy recommendations of good conduct. Indeed, religion is largely an institution that glorifies love and respect for everyone, and thus the messages of Christianity, Judaism, and Islam are so permeating throughout our world and culture. In many ways the values held by Judaism and Christianity have even shaped the Western legal systems we have today (even despite modern day secularism in politics).

MORALITY IN THE NAME OF RELIGION

Moral actions that are done in the name of religion are a different story, and often not as desirable as the conduct that is promoted in The Bible. Human history has been littered with holy wars, killing and otherwise immoral behavior – all in the name of a supposed all-knowing and all-loving God.

Something just doesn’t add up. What is it about the teaching of religion that can lead people to do such heinous acts?

I have a couple possible explanations. For one, humans are by nature imperfect. Some of them may misunderstand the teachings of their religion. Another reason may be that heavy emotions like greed, lust and hate get the better of an individual despite their religious upbringing. But I also think there is more to it.

WHAT HAS GOD DONE TO HUMAN MORALITY?

Despite the imperfect nature of man, religion itself is a vastly imperfect and out-dated construct of the human mind and morality. I don’t believe the flaw in religious morality has to do with the literal teachings of good conduct, which seem mostly reasonable, but the problem is in the context that they are presented.

A large part of this context is centered around God. God, the almighty inconceivable, is very much the foundation of religious morality. Without His existence, the whole system seems to fall apart. Why? Because good conduct is supposed to get you to Heaven, and bad conduct is supposed to send you to Hell.

The problem with this view of reality is that we are only given an incentive to do good for our own well-being, and we are told to avoid bad to save ourselves from eternal damnation. In other words, religion teaches us very little about the natural good in our hearts, and instead uses bribing and fear in order to coerce us into “good.”

I have a huge problem with this.

These kinds of stories and folktales, mostly to do with God, create a moral foundation of superstition. Without a solid foundations of values and virtues grounded in reason and evidence, of course there is a stronger likelihood of individuals abandoning their value system, acting irrationally, and willing to hurt others for careless and selfish gains. This is one of the main drawback of any dogmatic system.

HOW CAN WE FREE OURSELVES FROM SUPERSTITIOUS BELIEFS?

I think the best advice for finding one’s morality is to first deny the artificial values of any code of conduct created by religion and society. Certainly one can use religious texts and the values of society as a reference point. But in the end it really comes down to our own mind and rational thought in determining our specific system of values. I can’t imagine that any other being can rightfully make these decisions for us.

Defining one’s system of values is not a simple process. In fact, it is a process that is ongoing for as long as we live and act. We never know when we will find ourselves in a situation where we have to make a tough moral decision. We can look to the word of God, or we can get advice from friends and society, but in the end it is only the individual that chooses the action and bares its consequences. Sometimes we make wrong decisions – this does not mean we will be damned to hell, only that we have gained a new experience to learn from. In this sense if we take responsibility for our actions and the effect we have on the world, then we can never fall in the hands of “the devil.” We only have our self to fail, succeed, and grow. In a way this take on morality puts us in a much greater position of power and change then the morality touted by the traditional religions of the world.

“Autism neuroimaging study” by Ian Ruotsala

DIAGNOSTIC AND STATISTICAL MANUAL OF MENTAL DISORDERS

The Diagnostic And Statistical Manual of Mental Disorders (DSM) is published by the American Psychological Association (APA) and is a leading authority on the diagnostic criteria of mental disorders by clinicians, researchers, psychiatric drug regulation agencies, health insurance companies, pharmaceutical companies and policy makers. The enormous influence that this manual has in the structure of our society is almost immanent by now, and perhaps there is no mistake that 1 in every 5 of American adults are being taken care of (and presumably medicated), in the name of “mental illness.”

What does this reflect about our society? Do we simply have better knowledge to identify these mental disorders and treat them? Is our society become a psychological burden on others? Perhaps, we could even be in a government and corporate-bonding bureaucratic mess that is driven by greed, and plays on the minor psychological inadequacies that are inherit in all of humanity?

Or maybe even all of the above. American society and culture is largely hedonist. It could be said that we cover up our psychological inadequacies through our pursuit of pleasure, material things, entertainment, social status, and money. This is especially true in industrialized nations. For those of us that can’t fulfill our craving strictly through indulgence in the pleasant life (not many can, but some are good at hiding or believing they can), than we are subject to the emergence of psychological distress and suffering. Throughout the century, western psychology has rapidly grown and evolved in response to this growing demand to alleviate these distresses.

The DSM-IV-TR is the latest edition of the Diagnostic And Statistical Manual Of Mental Disorders. It is divided into five different categories depending on the nature of the illness. Some biologists, evolutionary psychologists, and philosophers like Leda Cosmides, Stephen Stich, and John Tooby, have argued that there is a “symptomatological bias”, to the DSM because it does not distinguish between genuine cognitive malfunctions (in the brain) and those induced by psychological adaptations (learned behaviors).

There has also been argued to be a reductionist bias in the DSM diagnostic approach towards mental illness, in the sense that diagnosis of mental illnesses sometimes fail to take into consideration the phenomenological, environmental and cultural factors that go into one’s mental health. In response to this, the 2008 American Psychological Association President Stephen Sharfstein released a statement saying psychiatrists had “allowed the biopsychosocial model to become the bio-bio-bio model.”

There is nothing wrong with trying to discover if some mental illnesses have neurological correlates, or even if the mental illness is caused by a biochemical imbalance or abnormality. This kind of knowledge can serve to be incredibly useful in the treatment of mental illnesses. As I understand it, modern day neuroscience is making great progress in the biological underpinnings of mental disorders like schizophrenia, autism, and bipolar disorder. The importance of this research cannot be overstated enough, as the potential findings of these projects can lead to the alleviation of much suffering.

However, with that all being said, psychology cannot succumb to the guise of a strictly materialistic and biochemical approach toward mental disorders. What begins to happen, and is already happening as described in Charles Barber’s book “Comfortably Numb: How Psychiatry Is Medicating a Nation,” is that we begin to believe that mental illnesses are only treatable through pharmaceutical drugs. But what about the mental shortcomings that arise out of strictly psychosocial and non-biological factors? We know a lot about how the mind learns, how come we so often ignore to consider that many mental issues that arise (such as phobias, anxieties, bad habits, low self-esteem) are learned behaviors, not causes of a biological disturbance.

According to the National Institute of Mental Health (NIMH), an estimated 26.2% of Americans 18 and older suffer from a diagnosable mental disorder in a given year. Over the last few years NIMH Director Thomas Insel, MD, has been reported as saying misdiagnosis of bipolar disorder has been a problem in children as well as adults. In this article I will discuss the Diagnostic and Statistical Manual For Mental Disorders (DSM) and its disadvantages when it comes to distinguishing between mental disorders (poor habits of living) from neurological disorders (brain diseases and abnormalities).

THE ANTI-PSYCHIATRY MOVEMENT OF THE 1960s-TODAY

The idea that psychiatrists over diagnose for mental disorders is not such a new idea. An Anti-psychiatry movement emerged in the 1960s, lead by psychiatrists such as R. D. Laing, Thomas Szasz who both denied association with the term but were strong proponents of its theories. The movement began with British Psychiatrist David Cooper who believed that madness and psychosis were a product of dysfunctional societies.

Main tenets of the Anti-psychiatry movement include:

1. The specific definitions of, or criteria for, hundreds of current psychiatric diagnoses or disorders are vague and arbitrary, leaving too much room for opinions and interpretations to meet basic scientific standards.

2. Prevailing psychiatric treatments are ultimately far more damaging than helpful to patients.

Other key criticisms of psychiatric claims to authority include the:

1. Inappropriate and overuse of medical concepts and tools to understand the mind and society, including the miscategorization of normal reactions to extreme situations as psychiatric disorders;

2. Scientifically and/or clinically ill-founded system of categorical diagnoses (e.g., Diagnostic and Statistical Manual of Mental Disorders or DSM), which stigmatizes patients;

3. Inappropriate (i.e. unvalidated) exclusion of other approaches to mental distress/disorder;

4. Unexamined abuse or misuse of power over patients who are too often treated against their will;

5. Relation of power between patients and psychiatrists, as well as the institutional environment, is too often experienced by patients as demeaning and controlling; and

6. Compromise to medical and ethical integrity because of financial and professional links with pharmaceutical companies and insurance companies in countries where these companies are a force.

The theories of anti-psychiatry can be traced all the way to the Scientology doctrine of today, famously brought into the public eye by American actor and Scientology activist Tom Cruise, and his assertion that there is no such thing as “chemical imbalance” and that psychiatry was a form of pseudoscience. Tom Cruise was of course wrong. Chemical imbalances do exist, just like people are sometimes born naturally with missing limbs and other physical abnormalities. Scientology’s relations to the Anti-psychiatry movement are irrational in the face of science, and a distortion to the actual beliefs held by so-called “Anti-psychiatry” psychiatrists.

Psychiatry is a legitimate medicinal practice. But it is only effective when the physiological pathology of the disease has been clearly demonstrated, and only when the prescribed treatment has been tested under scientific rigor (with placebo and double-blind controls). Otherwise, it is not science. And prescribing medicine based on loose biochemical correlations between brain states and mental states (with no clear pathology demonstrated) is careless and hazardous. At worse, it ignores the psychosocial roots of other mental illnesses.

HOW DOES CULTURE PLAY A FACTOR IN ANXIETY AND DEPRESSION

I think those with even a basic understanding of psychology can look around their world and see how we are constantly being conditioned towards suffering. It is evident in the way we perceive the world through our TVs: the fear mongering we hear in the mass media to the commercialism on every channel and every show. Very few mediums in our American culture exist solely on their mastery of art or meaning. Instead, we have, to some extent, sacrificed the meaningful life for the life of pleasure, luxury and convenience. We are a society that has largely dulled our senses through the overstimulation of mindless pleasure and entertainment. We are motivated by what makes us feel good, in the most hedonistic sense of the word. Many, driven by these desires, live a life of mediocrity and passivity. And if were not motivated by pleasure in one moment, we are motivated by fear in the next. These are the kinds of emotions (or mental defilements) that have us at a never-ending tug of war. It is hard to find inner peace in the industrialized world. It is loud, noisy, and busy, no wonder that so many of us feel so anxious, cold and empty.

Our intelligence as a civilized nation is insurmountable. It has led us to tremendous breakthroughs in material well-being, the treatment of biological illnesses, technology, and entertainment. But then why are so many people not happy with it all? Even those with nice houses and nice families feel overwhelmed by it all. There is no space and time for just peace and me. We find ourselves trapped in a meaningless and destructive worldview driven only by more and more consumption. Many have a false, simple unrealistic and unattainable view on what is true happiness.

HOW DO WE FIND SATISFACTION THAT LASTS

It is easy enough to see that modern society is continuing to grow more and more unsatisfied with life despite the wonderful economic growth we have experienced since our birth as a country (I am speaking for the U.S. here). Many of these individuals who suffer have been born into unfortunate circumstances such as with biological and neurological illnesses that have handicapped these individuals’ capacity to live life fully. But also many of these individuals are unsatisfied due to psychosocial factors. The scientific field of psychology, and especially clinical psychology which is intended to help others who are suffering, cannot ignore the relevance of psychosocial factors in replace of a more “hard science” biological approach. If it did, it would be neglecting others in need of psychological fulfillment.

We simple cannot blame life solely on predetermined biological make-up. The experience of life impacts us too. Acknowledging one’s creative role in life empowers the individual. By find the desire to achieve better habits of living, and not simply be a victim of circumstances, we better equip ourselves to cultivate healthy habits of both mind and body (action/behavior). This means finding a solid and useful value system, finding a sense of morality and meaning in one’s life, and to be guided by these values and beliefs. This does not mean simply valuing the life of pleasure, self-serving, quick fixes and convenience (which do have their rightful place in our life), but to also value the life of engagement, friends and family, meaning and compassion toward others.

Mental health is more than just having the right chemicals in the right parts of the brain. It is about a strong, guiding value system that serves one’s interests and creative potential. It’s about good action, altruistic deeds, provoking reality, being of positive value to one’s society, and pursuing the arts. To this extent, we must all have what I call a “spiritual” aspect to our beings if we want to experience real and lasting happiness.

FINAL THOUGHTS

I would like to see psychology pay greater attention to the life of engagement and meaning. The so called “spirit” of man. We need to also accept that first and foremost psychology is a social science; we need to study humans in the context of their whole environment and being, not just inside their brains. I am hardly the only person advocating a more holistic, even ecological, approach to psychology. By this I am referring to a psychology that recognizes the importance of a meaningful relationship between Self and World, not simply Self with Self, and especially not simply the biological Self with Self – that is what doctors and psychiatrists are for. But for the people who aren’t broken, perhaps we just need a more enlightening worldview, one that is centered around meaning, purpose, creativity, intelligence, good morality, love and compassion.

The study of the mind must also be about personal development and self-actualization. How individuals can create a powerful and real effect on their life and well-being; through the power of thoughts, positive values, strong attention, and good self-monitoring skills. The quest for psychological well-being is more than just those overcoming physical limitations, it is the search for inner peace – an inner satisfaction towards the role one plays in this marvelous theater called life.

I discovered this piece of writing and it struck a real chord with me so I felt compelled to share it. The author gave me his/her permission to post it here, but they wished to remain anonymous. I hope you find something as inspiring in this writing as I did. From this point on these words are not my own:

Thoughts about dying and putting an early end to life are not as uncommon and occur to many. You may have had morbid thoughts about dying and ending your own life.

Death doesn’t end the suffering.

People who contemplate of committing suicide may think that suicide is the only way that can take away all the pain and end their suffering. But in Buddhism, death is only the beginning of another cycle of pain and suffering for others and yourself. According to the Buddhist teaching of the Four Noble Truths – life is full of dissatisfactions. All the stages of life – birth, ageing, sickness, death – all the ways of being, wanting and striving are conditions of suffering. However, the Buddha also taught that the end to a dissatisfactory life is possible with the Noble Eightfold Path.

The Buddha also taught us to realise the impermanence and insubstantiality of both life and death. Everything changes constantly. Nothing stays the same. Rain might come after sunshine, but so does sunshine comes after rain. In the realisation that people (their personalities, interests and attitudes) and life situations are unfixed and constantly changing, it becomes possible to approach each moment with an open mind. One is then able to react and adapt to new situations without clinging to outdated and inconsequential conceptions.

We can live more in the present without hanging on to the past or worrying about the future since each phenomenon arises depending on causes and conditions that are coming into being. In Buddhism, the mind is also seen as the root of all good and all evil, the cause of both suffering and True Happiness. It regards the mind as the primary factor that determines the well-being of each person. Through meditation and counselling, the perception of reality for those with persistent negative-thinking can be adjusted. This will enable them to better cope with the unexpected changes of life.

Buddhist Perspectives on Suicide