Modernity, while advocating social changes, more often than not interprets science and spirituality from a material standpoint. This trend is almost everywhere in the world. But in judging human progress, we cannot overlook the fundamental role of society, the longest-living cohesive unit, without which no conceptual progress can have its ultimate worth. And society, at its very core, presupposes restrictions. The foremost of such restraints are of three kinds—legal, religious, and moral. All the multiplying limitations influencing human civilization have their origins basically in these three fundamental restraints. Regardless of the paramount individual liberty that modernity stresses, none can altogether do away with such restrictions while remaining within society. In a lecture in London on 20th October 1896, Swami Vivekananda said in simple words: “The whole social fabric is based upon the idea of restraint.”[1]
Nonetheless, that society will be the ideal and happiest, where such restraints gradually become less and less; no matter how utopian this may seem, civilization must aim to move towards this goal. True, there will always be pitfalls or even counterproductive human forces with individualistic ambitions to stall or divert this noble march. But the journey shall continue. Despite what many of us think or dream, civilization is not a goal but a ceaseless journey. And today, paradoxically, when the world has achieved unthinkable progress through science and technology, the march has become much more crucial than ever before. This is so, for despite our unprecedented achievements, we are all becoming so individualistic in our lives and approaches that the tiniest and most vital unit of society, our families, are slowly losing the needed glue to keep us together. Today, it is hardly relevant whether we remain idolaters or not, or, for that matter, whether God exists or not—the question we now face is whether our society continues in a way that would nurture our future progeny with values of love and compassion. The time has come, as thoughtful people worldwide think that we should sit together and consider ways to bring a little balance to our progress; and thus, the idea is gaining ground to instill a little spirituality in our lives. [2]
2
There is no denying that concurrently with unprecedented human progress, the world today is plagued by enormous problems. The prevalent belief in utilitarianism and the reliance on scientific and intellectual advancements have not alleviated human suffering, which continues to afflict both the rich and the poor alike. Such an anomaly stems from the conviction that utilitarianism alone can address all human needs, and, as well, humanitarianism and morality are solely rooted in human intellect. In a lecture in London, Swami Vivekananda said: “Ethics always says, ‘Not I but thou.’ … Utilitarian standards cannot explain the ethical relations of men, for, in the first place, we cannot derive any ethical laws from considerations of utility. … Why should we do good? Doing good is a secondary consideration. We must have an idea. Ethics itself is not the end, but the means to the end. If the end is not there, why should we be ethical? Why should I do good to other men, and not injure them? If happiness is the goal of mankind, why should I not make myself happy and others unhappy? What prevents me?” (ibid. 63-64)
In the same lecture, the Swami gave an answer to this as well: “ … A morality, an ethical code, derived from religion and spirituality, has the whole of infinite man for its scope. It takes up the individual, but its relations are to the Infinite, and it takes up society also—because society is nothing but numbers of these individuals grouped together; and as it applies to the individual and his eternal relations, it must necessarily apply to the whole of society, in whatever condition it may be at any given time. Thus we see that there is always the necessity of spiritual religion for mankind. Man cannot always think of matter, however pleasurable it may be” (ibid.64).
Confusion, perhaps, remains for those who rely extensively on utilitarian standpoints; they may wonder why an infinite approach would work as the basis of morality or ethics. The answer is in what Vivekananda said one day in Elliot, Maine: ‘You and I and everything in the universe are that Absolute, not parts, but the whole. You are the whole of that Absolute.’ And to know how this irrefutable truth acts behind ethics and morality, we must hear his utterance in a lecture titled ‘The Vedanta Philosophy’: ‘Behind everything the same divinity is existing, and out of this comes the basis of morality.’ [3]
In mid-June 1895, Swami Vivekananda went to the Thousand Island Park in New York State with some of his chosen disciples to teach them during an uninterrupted stay. One day, he said to his disciples: ‘All morality is based upon the destruction of separateness or false individuality, because that is the cause of all sin. Morality exists first; religion codifies it. Custom comes first, and then mythology follows to explain them’ (ibid. 7.58).
Now, before we validate this kernel of truth, we must remember that the role of science and the essentiality of technology in bringing human progress shall always have its paramount preference.
3
In the dictionaries, “spiritual” or “spirituality” is often defined with religious connotations. Maybe the reason lies in their extensive use in theological texts and discussions. However, if we consider that the national flag of a country, or even of a political party, having no regard to any religion, presupposes spiritual ideas, since a flag as a supreme symbol inherently lacks any utilitarian aspect in what it represents. Taking this perspective as a cue, readers may identify more of such instances that we typically overlook without being conscious of the underlying inspirations. Furthermore, the prevalence of self-help or feel-good books nowadays indicates that people have unknowingly embraced spiritual ideas or principles. What these books teach is primarily spiritual ethics at their core.
It may seem irrelevant, if not ridiculous, for modern men to adopt a spiritual approach in everyday life. Nonetheless, the necessity becomes much simpler if we understand the primary stimuli that govern our actions and ambitions—it is always to be happy. And to gain happiness, people all over the earth have two leading agendas: to earn money or power, or , if possible, both. But the fact is, even with sufficient money and power, there are many everywhere who are seldom able to call it a day and perpetually remain unhappy. If we apply this to our lives, the same unfulfilled feeling works behind all our miseries. Noble men say that desire is the root of all evil. True, but in living a common man’s life, it is hard to root out desire altogether. Therefore, as a compromise, or to make a start, one may try to divert the desire, in a way, so that it never multiplies to complicate life. To do this, it is essential to understand the correlation between means and ends. All complications in life mount when the means become the end in itself, which brings such insatiability. Regrettably, the irony is, we humans are helpless in taming our quests for things fleeting.
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We are all constitutionally predisposed to an insatiable quest for happiness. ‘Thirst for happiness being eternal,’ says Vivekananda, ‘desires are without beginning’ (ibid. 1.296). The problem begins when we equate happiness with material objects or possessions, as our mind or intellect, which alone responds to joy and sorrow, is never programmed to get satisfaction from material objects. Why things are so, the Swami said that in California on 18 April 1900: “The pleasures of the senses are great. Greater than those is the pleasure of the intellect. When you attend the fine fifty-course dinner in Paris, that is pleasure indeed. But in the observatory, looking at the stars, seeing … worlds coming and developing—think of that! It must be greater, for I know you forget all about eating. That pleasure must be greater than what you get from worldly things. … It is always for greater joy that you give up the lesser. This is practical religion—the attainment of freedom … Renounce the lower so that you may get the higher” (4.243).
Swami Vivekananda had raised a question in another lecture titled The Claims of Religion on 5 January 1900: ‘Thousands of means have been created every day to conduce to the happiness of the world, and this has been going on for hundreds and thousands of years. I ask you: is the sum total of the happiness in the world today more than what it was a century ago? … With the increase of all these means, you are increasing the want of the world, and increased wants mean insatiable thirst which will never be quenched’ (4.205-06).
Therefore, we must strike a balance in our quests, which fuel our everyday acts and thoughts. There’s no denying that material objects are essential to navigate day-to-day sustenance, but that hardly explains what we unceasingly strive for. Adding or prioritizing a religious quest in our lives helps in gaining a balance to a great extent. And this religion has no essential connection with rituals, or dogmas, or worship, if they help, which they frequently do at the initial stages—fine, we may go for which one suits us best.; otherwise, here is what Vivekananda said for our eternal guidance: ‘All pleasures of the senses or even of the mind are evanescent… The more our bliss is within, the more spiritual we are. The pleasure of the Self is what the world calls religion’ (ibid. 7.11).
(Author’s note: This piece is abridged from the article titled Spirituality in Humanizing Modern Society: A Viewpoint, published in the Prabuddha Bharata in January 2025.)
References and Notes
[1]The Complete Works of Swami Vivekananda, vol. 1 to 8, 1989; vol. 9, 1997; (Kolkata, Advaita Ashrama), 2.109
[2] Marie Louise Burke, Swami Vivekananda in the West: New Discoveries, 6 vols. (Calcutta, Advaita Ashrama), 2(1994).150.
[3]The Complete Works of Swami Vivekananda, 1.364.
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