Essays Divine and Human

Hinduism and the Mission of India

[.....] [That] which is permanent in the Hindu religion, must form the basis on which the world will increasingly take its stand in dealing with spiritual experience and religious truth. Hinduism, in my sense of the word, is not modern Brahmanism. Modern Brahmanism developed into existence at a definite period in history. It is now developing out of existence; its mission is done, its capacities exhausted, the Truth which, like other religions, it defended, honoured, preserved, cherished, misused and disfigured, is about to take to itself new forms and dispense with all other screens or defender than its own immortal beauty, grandeur, truth and effectiveness. It is this unchanging undying Truth which has to be discovered and placed in its native light before humanity. Tad etat satyam.

There are many defenders and discoverers of truth now active among us. They are all busy defending, modifying, attacking, sapping or bolstering current Hinduism. I am not eager to disparage but neither do I find myself satisfied with any of them. If I were, there would be no need for any speculation of my own. There are the orthodox who are busy recovering and applying old texts or any interpretations, new or old, of these texts, which will support the existing order,—and ignoring all that go against it. Their learning is praiseworthy and useful; it brings to notice many great and helpful things which were in danger of being misprized, lost or flung away as worthless; but they do not seem to me to go to the heart of the matter. There are the heterodox who are busy giving new interpretations to old texts and institutions in order to get rid of all such features as the modern world finds it hard to assimilate. Their brainwork can hardly be too highly praised; it is bringing to light or to a half light many luminous realities and possibilities which, if they cannot all be accepted, yet invigorate and sharpen the habit of

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original thinking and help to remove that blind adherence to traditions which is truth's greatest obstacle. Still they too do not seem to me to have the right grasp and discernment. Then there are the ascetics mystical or rationalistic who call men to disgust with the world and point to the temple, the monastery or the mountaintop as the best, if not the only place for finding God, and most of whom, in order to honour the Maker slight and denounce His works. Their position and temperament is so lofty and noble and their solvent force on the gross impurities of a materialised humanity has been so invaluable that it is with some reluctance one finds oneself obliged to put them on one side and pass onward. But it seems to me that we must pass onward if we would know and possess God in His entirety and not merely in a side or aspect. There is a story in the Jewish Scriptures which relates that when God wished to show himself to Moses, he could only, owing to the spiritual imperfections of the Jewish prophet, reveal safely to him His hinder parts. Moses would have died if he had seen the front of God; he had not the dharanam, the soul-power to support that tremendous vision. The story well illuminates the character of materialism generally and to its aggressive modern form, European thought & civilisation, it applies with a quite overwhelming appositeness. But it seems to me that the average Vedantist, too, has only seen, for his part, the crown of the Lord's head and the average bhakta only the Kaustubh-stone over His heart or the Srivatsa mark upon it. On the other hand, there are those rationalists who are by no means ascetical in their views or temperament and their name is legion; they insist on our putting religion and God aside or keeping Him only for ornamental uses in spare moments, leave that, they say, & devote yourselves to practical work for mankind. That rationalism is necessary too if only to balance the error of the ascetics who would make of God's world a mistake and of its Maker an Almighty blunderer or an inscrutable eccentric or an indefinable Something inhabiting a chaos or a mirage. Nevertheless, from materialism least of all, however philanthropic or patriotic, can our future salvation be expected. Finally, there are the mystics who are not ascetics,—

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the Theosophists. From one point of view I cannot find praise warm enough to do justice to the work of Theosophy; from another I cannot find condemnation strong enough to denounce it. It has forced on the notice of an unwilling world truths to which orthodoxy is blind and of which heterodoxy is afraid or incredulous. It has shown a colossal courage in facing ridicule, trampling on prejudice and slander, persisting in faith in spite of disillusionment, scandal and a continual shifting of knowledge. They have kept the flag of a past & future science flying against enormous difficulties. On the other hand by bringing to the investigation of that science—not its discovery, for to the Hindu Yogin it is known already—the traditional European methods, the methods of the market-place and the forum, it has brought on the truths themselves much doubt and discredit, and by importing into them the forms, jugglery and jargon of European mystics, their romanticism, their unbridled imagination, their galloping impatience, their haste, bragging and loudness, their susceptibility to dupery, trickery, obstinate error and greedy self-deception, Theosophists have strengthened doubt and discredit and driven many an earnest seeker to bewilderment, to angry suspicion or to final renunciation of the search for truth. They have scattered the path of the conscientious investigators, the severe scientists of Yoga who must appear in the future, with the thorns and sharp flints of a well-justified incredulity and suspicion. I admit the truths that Theosophy seeks to unveil; but I do not think they can be reached if we fall into bondage even to the most inspiring table talk of Mahatmas or to the confused anathemas and vaticinations hurled from their platform tripods by modern Pythonesses of the type of Mṛṣ Annie Besant, that great, capacious but bewildered and darkened intellect, now stumbling with a loud and confident blindness through those worlds of twilight and glamour, of distorted inspirations, perverted communications and misunderstood or half-understood perceptions which are so painfully familiar to the student and seeker.

If these things do not satisfy me, what then do I seek? I seek a light that shall be new, yet old, the oldest indeed of all lights.

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I seek an authority that accepting, illuminating and reconciling all human truth, shall yet reject and get rid of by explaining it all mere human error. I seek a text and a Shastra that is not subject to interpolation, modification and replacement, that moth and white ant cannot destroy, that the earth cannot bury nor Time mutilate. I seek an asceticism that shall give me purity and deliverance from self and from ignorance without stultifying God and His universe. I seek a scepticism that shall question everything but shall have the patience to deny nothing that may possibly be true. I seek a rationalism not proceeding on the untenable supposition that all the centuries of man's history except the nineteenth were centuries of folly and superstition, but bent on discovering truth instead of limiting inquiry by a new dogmatism, obscurantism and furious intolerance which it chooses to call common sense and enlightenment; I seek a materialism that shall recognise matter and use it without being its slave. I seek an occultism that shall bring out all its processes and proofs into the light of day, without mystery, without jugglery, without the old stupid call to humanity, "Be blind, O man, and see!" In short, I seek not science, not religion, not Theosophy, but Veda—the truth about Brahman, not only about His essentiality, but about His manifestation, not a lamp on the way to the forest, but a light and a guide to joy and action in the world, the truth which is beyond opinion, the knowledge which all thought strives after—yasmin vijnate sarvam vijnatam. I believe that Veda to be the foundation of the Sanatan Dharma; I believe it to be the concealed divinity within Hinduism,—but a veil has to be drawn aside, a curtain has to be lifted. I believe it to be knowable and discoverable. I believe the future of India and the world to depend on its discovery and on its application, not to the renunciation of life, but to life in the world and among men.

In these articles I shall not try to announce truth, but merely to inquire what are those things in Hinduism by following which we may arrive at the truth. I shall try to indicate some of my reasons—as far as within these limits it can be done—for my faith in my guides and the manner in which I think they should be followed. I am impelled to this labour by the necessity of turning

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the mind of young India to our true riches, our real source of power, purification and hope for the future and of safeguarding it in the course of its search both from false lights and from the raucous challenges and confident discouragements cast at us by the frail modern spirit of denial. I write, not for the orthodox, nor for those who have discovered a new orthodoxy, Samaj or Panth, nor for the unbeliever; I write for those who acknowledge reason but do not identify reason with Western materialism; who are sceptics but not unbelievers; who, admitting the claims of modern thought, still believe in India, her mission and her gospel, her immortal life and her eternal rebirth.

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