Our desire for personal salvation should not be the motivating force behind our morality alone. If so, it will be an assumed morality at best, and will not be able to sustain adversity. Morality is the outgrowth of suffering, disease and death – indeed, of the transient nature of life and living itself. Morality should not be a profit and loss venture, but the expression of our innate humanity. Signs that the architect of salvation (God) has been amongst us strengthen our resolve to adhere to the time-tested way.

In a dynamic, modern culture, the trend is towards the decentralization of morality – leaving each person to decide for himself what is good and what is bad, keeping in mind one’s point of view. Our viewpoint is decided only after taking into account the views of our fellow beings, so that our opinion is never far removed from the feelings of the group. On the one hand, morality will be rendered meaningless if it is subject to a multitude of interpretations. But on the other hand, this is not altogether a bad thing, for this will promote freedom of debate and discussion; and act as a check against the rise of fundamentalism. Morality is not dead. But a new morality is required for the outsider, the outcast, and those who suffer from the angst of existence (a survival kit for the outsider). Though it does not mean disengagement from worldly activities, or lack of involvement in the real world, the outsider’s point of view is a non-conformist one. In a nutshell, it does not lead to the withdrawal of the outsider from worldly affairs, but rather to an alternate worldview of his own creation.

What is the value system to be adopted by one who does no fit into the existing framework (the cogs and wheels) of society? A materialistic society that has gone haywire with acquisition and greed. The approach of detachment (in action) is the ideal way. It is the median way of not doing any harm to any person, even if one is incapable of doing any good. It is the philosophy of non-interference, and of tolerance. It assumes that one is in a position to differentiate between good and evil – and that one’s activities do not constitute either the one or the other. That they are insignificant, and of no consequence. If one accepts the path of detachment (in action) as the correct basis for life, and overcomes the natural instinct to protect one’s cause at all costs – whatever the effects – then one does not have to confront the dilemma of living with the results of wrong action. One does not have to live in fear of one’s deeds. The basic ethical position is the conscious willingness to stand firm, to struggle, even to die in the face of evil – without inflicting injury on the aggressor. This reflects our commitment to the larger cause of humanity.

Modern society has reduced truth to factual accuracy (that can be verified). This is an oversimplification of truth being the expression of our deeply held beliefs and doctrines – an empirical version of right over wrong. Speak the truth and do not fear. This aphorism is based on the fact that concealment of truth leads to the fear that the act of concealment will be subsequently revealed – with consequent hurt and humiliation to the self. Untruth, in the conventional sense, would therefore be anything that gives rise to a guilt complex. The development of a guilt complex is related to the fear of exposure. It reflects the moral rejection of the course of action taken by the individual, a course of action that contravenes accepted mores and values. One should not fall prey to the guilt complex if one is innocent. Guilt is the sin of shame, yet after sometime even shame begins to wear thin. Our inner strength is weakened most by lies, as these corrosive agents destroy the very moral fiber of which it is composed. As long as things in general are okay, the fabric we wear does not rend. In a manner of speaking, the exposure of lies may be the most salutary occurrence, as they unravel the superficial edifice constructed by the ego to house our deceptions. A single truth, reaffirmed, can rebuild the foundation (of our character) as surely as water quenches fire. Man should not be dishonest with himself, for his conscience will not let him rest in peace if he is. Those who quest for perfection – and keep that desire in the inner recesses of their mind – cannot succeed unless they speak the truth. The reason for this is not because it is enjoined by society, but because taking shelter in lies is simply not worth the bother.

When we say or do something, we take it for granted that what we are saying or doing is correct and has a factual basis. Not just because it is ourselves who are putting forth that particular point of view. We believe this in good faith – and without questioning. Thus, we are bemused or surprised when others question the veracity of our statements (or actions). When we are proven to be wrong, we wonder how we put forward that view with such confidence in the first place! A similar condition is the instinctual act of putting the blame on any other person – while genuinely believing that one is not at fault (Indeed, could not possibly be at fault). When we – in turn – are blamed for something or the other, we should not feel unduly aggrieved, but try to accept (or counter) the criticism given in good faith. Right or wrong, criticism is to be construed in a positive manner, because we will learn something from it. We should not externalize our own defects, or see them reflected in our fellow beings. Our belief in the innate humanity of our fellows should be born of an intimate knowledge of our own nature. If we respect ourselves, we should learn to respect others as well. Once we are able to acknowledge the goodness in others (as we do in ourselves) our attempts to change are bound to succeed. We seek to change others, when the greatest need is for us to change our own selves!

Some people, in a rush to get somewhere, do not seem to care just where they are going. The means they employ to get there should not be at the expense of their fellow human beings (who should not have to suffer for it). On the contrary, the means they employ should be just and fair, and in consonance with human values. Nor should the means be at the expense of those institutions that were designed to protect them – and that nurtured them along the way. Dedication to the ethical way demands that we believe in the essential humanity of our fellow human beings. One should learn to fulfill one’s responsibilities, discarding all other peripheral considerations. And when one expects others to make sacrifices, one must personally show the way by making equal (if not greater) sacrifices. One should try to discipline ourselves, and bring ourselves to adhere to the basic ethical position of not exploiting our fellow human beings. Only then can we preach these concepts to those who contradict the very logic of this position.