A Pew study (2011) on Religions in India confirmed that India is neither a melting pot nor a salad bowl, with little change over the years. In contrast, 29% of adults today in the United States fit into “nones,” encompassing the religiously unaffiliated agnostics and atheists. According to Pew Research, there is widespread belief in spirits (83%). This means that they have become less identified with organised religions: believing in God with absolute certainty, attending religious services regularly, praying daily and considering religion significant in their lives is on the decline.
Interestingly, the survey finds that 71% believe in heaven, 61% believe in hell, and 60% believe in both.
The ‘nones’ vary across countries: as high as 74% for China and as low as 2% for India. We hasten to add that a study (PLOS) found atheists have a moral compass just as strong as religious believers, which decries the notion that one needs to believe in God to have a moral compass.
An Exploration in Indic Context
India is renowned for its rich tapestry of cultural and spiritual diversity, embodying a syncretic ethos that accommodates many spiritual practices. The country’s spiritual landscape is a harmonious blend of Hinduism, Islam, Sikhism, Buddhism, Jainism, and various indigenous belief systems. This syncretism is evident in the coexistence of temples, mosques, gurdwaras, churches, and other places of worship across the nation. India’s spiritual fabric is woven with rituals, festivals, and traditions, seamlessly integrating elements from different faiths. The philosophy of unity in diversity is deeply ingrained, allowing individuals to follow various spiritual paths and fostering a tolerant and inclusive environment where diverse spiritual practices thrive.
In the Indian context, spirituality, cultural practices, and religion are deeply intertwined. The coexistence of various traditions and the emphasis on unity in diversity characterise the Indian perspective on spirituality and religion. In the Indian tradition, differences in the content of beliefs are not of great importance. The nature of the interface between people following the various traditions is critical. So, ahimsa and satya are the paramodharma.
Spirituality in India often emphasises the individual’s inner journey, seeking a connection with the divine or a higher reality. It involves self-discovery, introspection, and the pursuit of higher consciousness. Many spiritual traditions in India highlight the universality of spiritual experiences, transcending specific religious boundaries. Spirituality is often viewed as a personal and direct connection with the divine beyond external rituals.
Practices like yoga and meditation are integral to Indian spirituality. These techniques aim to quiet the mind, attain inner peace, and explore the depths of one’s consciousness. Religion in India is often called “dharma,” which encompasses a broader meaning than the Western ideas of religion and spirituality.
Dharma is a framework for acting in a way that enlivens the self, the other and the context simultaneously:
Dharayati iti DharmaH – That which upholds (life) is dharma patatam patitam patishyantam yat uddharati tat dharmaH – Dharma is that which regenerates that which is fallen, reinstates that which is falling, and supports that which has not fallen.
This central idea has been encompassed in many ways to enable righteous living: duties and responsibilities and moral and ethical principles that are in harmony with the order of the cosmos. India is known for its religious diversity. India has a long history of religious syncretism, where diverse religious traditions coexist and often influence each other. There is a recognition of the interconnectedness of various spiritual paths, fostering a sense of harmony and unity in diversity. The Indian ethos promotes religious tolerance and acceptance of diverse beliefs. This pluralistic perspective encourages individuals to follow their chosen spiritual path while respecting the choices of others.
In the Yogic tradition, acculturation is considered critical to the healthy development of the child into adulthood, enabling them to transition the threshold into maturity and old age. The underlying idea is fascinating. It says that growth involves psychological and physical maturity; however, for this process to be harmonious and a true unfolding of the child’s potential, the social context must also be appropriate. These practices are bundled together as religious practices, but if one looks at them carefully, they are not teaching the child about a particular idea of God or life. They are designed to evoke deep questions in the person’s mind. For example, if the key rituals of the almost defunct 60th-year celebration called shastiabdhapUrti are looked at, it is in the form of a dialogue with kAla- Time. The husband says to time- “I never understood how to live in harmony with you so far, I was fighting you believing in my youthful strength. Now I am wiser and have understood you. I promise to act in harmony with you in future; please help me.” He then has a conversation with his wife, and they renegotiate the promises they made to each other many years ago! What is critical is the child is given a coherent worldview appropriate to each transition. The content of these rituals varies with each sampradaya, but the principles remain the same.
The way to anchor ourselves in the Indic way while we address contemporary issues is, first and foremost, to avoid looking westward for solutions. These solutions are based on a very different idea of man, the cosmos and spirituality. Secondly, great thinkers put forward many ideas at the turn of independence. Gandhiji initiated the Navodaya schools. Shri Aurobindo set out his vision for integral education. These models deserve to be studied and emulated. They emphasise the spiritual and temporal aspects of life without becoming religious.
(Steve Correa is an Executive Coach and Author of The Indian Boss at Work, Thinking Global, Acting Indian.
Raghu Ananthanarayanan is a behavioural scientist, yoga teacher and an author of several books)
