Is it possible to be Philosophical and Spiritual in this Materialistic world?
Is it possible to be Philosophical and Spiritual in this Materialistic world?
(Steve Correa & Raghu Ananthanarayanan )
Many people today believe that being philosophical or spiritual is incompatible with the materialistic demands of everyday life. This belief stems from a misunderstanding of philosophy and spirituality, especially when viewed through Indic traditions. These traditions do not advocate rejecting the material world but rather teach a holistic approach that integrates both the material and the spiritual.
One key misconception is the belief that Indic philosophies, such as those found in the Vedas and Upanishads, promote a purely spiritual life disconnected from the material world. This myth arises partly from mistranslations and misinterpretations of key Sanskrit terms. For instance, Avidyā is often translated as "ignorance," but it does not mean ignorance in the conventional sense. Instead, Avidyā refers to the lack of discernment between the material world (Prakriti) and consciousness (Purusha).
The Vedas recognise the importance of material knowledge and spiritual wisdom, encouraging individuals to engage with the material world. For example, the Vaiseshika and Nyaya schools of thought delve deeply into understanding the nature of matter, logic, and reality, demonstrating that there is always space for material inquiry within the spiritual framework. "Spirituality is not about abandoning the world, but about understanding its true nature and our place in it." — Anonymous.
Indic philosophy outlines four levels of knowledge or Vidyā. Avidyā is the normal everyday knowledge and is the first level. Contrary to popular belief, Avidyā (material knowledge) is highly respected and necessary. It encompasses everything we learn through our senses, such as science, mathematics, and logic. It was deeply valued in ancient India and was known for its achievements in metallurgy, astronomy, and mathematics. The fact that India led in these fields until its colonisation shows that the material world was never ignored or dismissed in spiritual pursuits. "Science without spirituality is lame; spirituality without science is blind." — Albert Einstein (paraphrased)
The next level of knowledge in Indic thought focuses on realising that we are all interconnected, not separate entities. When deeply understood, this interconnectedness leads to the practice of Dharma, which emphasises the balance between individual needs and collective well-being. Acting in a dharmic way means recognising that one's actions affect the whole, and selfishness is ultimately self-destructive.
Dharma is not about being "spiritual" by renouncing the world but about living responsibly within it. It is about understanding that personal and societal well-being are intertwined. The idea of a disconnected individual self is an illusion; once understood, selfishness gives way to actions that benefit the collective. John Muir asserts, "When we try to pick out anything by itself, we find it hitched to everything else in the universe."
The next level is internalising the sādhana of sustained dhyāna on tangible and intangible outer and inner realities. This leads to tatvajñāna—a lucid understanding of the true nature of prakṛti and a profound awareness of the subtleties of creation. One also realises how one’s body, psyche, and everything that defines ‘one’ is inseparable from prakṛti. Viveka jñāna: this profound understanding results in Viveka jñāna—the distinction between prakṛti and ātmā. The knowledge of Brahman (the ultimate reality), which is also referred to as paramaṭman, is called parā vidyā, while all other forms of knowledge are referred to as aparā vidyā.
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Importantly, the ancient texts do not advocate a dichotomy between the material and spiritual worlds. Parā and AParā Vidyā are essential, and a balance between the two is the true path to wisdom. The Upanishads clearly state that one who only possesses spiritual knowledge, without understanding the material world, is "blind" and lives in darkness. Similarly, one with only material knowledge, lacking insight into deeper realities, also lives in darkness. It is the combination of the two that leads to true understanding. "Those who know don’t predict. Those who predict don’t know" — Lao Tzu.
Contrary to popular belief, Indic philosophies do not support renouncing material life. The Mahabharata and the Bhagavad Gita teach that one should live in the world, take care of responsibilities, and engage in Dharma. Renunciation of material pleasures is not the goal; instead, it is a balanced life where one earns and provides for oneself and others without becoming greedy or indulgent. The Bhagavad Gita advises against extreme austerities and emphasises moderation.
The famous teaching of the Bhagavad Gita is to "live in the world, but not be of the world." This means engaging with the material world while maintaining an awareness of its transient nature. Spirituality does not demand renunciation but mindful engagement, where personal needs are met without excess, and wealth is shared through dāna (generosity). "Live simply so others may simply live." — Mahatma Gandhi
Gandhi’s statement, “There is enough for every man’s need, but not for every man’s greed,” encapsulates Dharmic living. It acknowledges the necessity of balancing material desires with the welfare of the planet and society. This balance is also reflected in modern concepts like doughnut economics, inspired by Buddhist economics. Doughnut economics promotes harmony between meeting human needs and respecting planetary boundaries, mirroring ancient Indian teachings about the balance between material sustenance and spiritual awareness. "The middle path is the way to wisdom." — Buddha.
In conclusion, being philosophical and spiritual in a materialistic world is possible and essential. Indic philosophies emphasise that the material world and spiritual life are complementary aspects of existence, not opposing forces. A life grounded in Dharma ensures that one’s material needs are met while fostering a deeper understanding of the interconnectedness of all beings. True spirituality lies in striking this balance, living responsibly in the world, and transcending selfish desires for the greater good of all.
"Spirituality is not about rejecting the material world; it is about transcending it through conscious engagement." — Anonymous.
[1] Steve Correa is an Executive Coach and Author of The Indian Boss at Work, Thinking Global, Acting Indian
[1] Raghu Ananthanarayanan is a behavioural scientist, yoga teacher and author of several books.
Management consultant
1dIt is 50/50 world, we need to be philosophical to get that maths right.
The four ashramas Brahmacharya Garhasthya Vaanaprastha Sannyas is a perfect layout of living a complete life. The first ashrama is significant in which an individual must instill in themselves a sense of spirituality and higher calling. This is evident from its name, which suggests that in this ashrama one must make efforts to establish oneself in Brahman. Only one who had made such efforts will be able to sail through Garhasthya performing duties without attachment. Motivation will be towards the higher power and a desire to unite with That after the end of worldly duties. Hence will commence Vaanaprastha and Sannyas naturally for them, they who had lived Brahmacharya in its true intentions. The problem with society is the loss of spirituality in the early years. The first stage of life thus does not become Brahmacharya but a misdirected and misinformed notion of life and what success means. For such an individual it is very difficult to not go through suffering during the Garhasthya period, and the curse is that without the initial instilling of higher spiritual knowledge and practices, these individuals can never come out of the trap of Samsara. For them Garhasthya continues till their death, and a life full of unfulfillment.
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3wThank you Steve and Mr Raghu. I take the liberty to share, publicly available translations of two Kurals from the 5th chapter of the Tamizh classic, Thirukkural, on Domestic life. Kural 46: What will he who lives virtuously in the domestic state gain by going into the other, (ascetic) state ? Kural 47: Among all those who strive, he is greatest who lives well in the household state. This is not to say that Thiruvalluvar recommends only the householder’s life or considers everything else inferior. Rather, in this chapter, he brings out the adequacy of such a way of life to achieve all human goals
Explorer and Engaging with Life as Coach, Facilitator, Therapist holding space for metamorphosis to being the best one can be
3wit is a real possibility and need of the hour - balancing the spiritual and material worlds. The line "live in the world, but not be of the world"... resonated with me a lot - Middle Path, Moderation, Inclusion with care for self, society and planet having that awareness and living responsibly would help to live a dharmic life and greater good of all
Steve Correa On a lighter note, You could still die of pollutants in the lake. :)