Essays in Philosophy and Yoga

Materialism

Many hard things have been said about materialism by those who have preferred to look at life from above rather than below or who claim to live in the more luminous atmosphere of the idealistic mind or ether of the spiritual existence. Materialism has been credited with the creation of great evils, viewed even as the arch-image of a detestable transformation or the misleader guiding mankind to an appalling catastrophe. Those whose temperament and imagination dally lovingly with an idealised past, accuse it for the cultural, social, political changes which they abhor, regarding them as a disturbance, happily, they believe, temporary, of eternal moral values and divinely ordained hierarchies. Those, more numerous, who look beyond to the hope of a larger idealism and higher spirituality, proclaim in its decline and passing away a fortunate deliverance for the human spirit. World-wide strife and competition have been, it is said, its fruits, war and the holocaust of terrible sacrifice in which mankind has been squandering its strength, blood, treasure,—though these are no new calamities, nor would it be safe to hope that they are the last of their kind,—are pointed to as its nemesis or regarded as a funeral pyre it has lighted for itself in whose cruel flame the errors and impurities it brought into existence are being burned to ashes. Science has been declared suspect as a guide or instructor of mankind and bidden to remain parked within her proper limits, because she was for long the ally of the material view of existence, a suggester of atheism and agnosticism, a victory-bringer of materialism and scepticism, the throne of their reign or pillar of their stability. Reason has been challenged because rationalism and free-thought were appropriated as synonyms of materialistic thinking.

All this wealth of accusation may have and much of it has

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its truth. But most things that the human mind thus alternately trumpets and bans, are a double skein. They come to us with opposite faces, their good side and their bad, a dark aspect of error and a bright of truth; and it is as we look upon one or the other visage that we swing to our extremes of opinion or else oscillate between them. Materialism may not be quite as dead as most would declare it to be; still held by a considerable number of scientific workers, perhaps a majority,—and scientific opinion is always a force both by its power of well-ascertained truth and its continued service to humanity,—it constitutes even now the larger part of the real temper of action and life even where it is rejected as a set opinion. The strong impressions of the past are not so easily erased out of our human mentality. But it is a fast receding force; other ideas and standpoints are crowding in and thrust it out from its remaining points of vantage. It will be useful before we say farewell to it, and can now be done with safety, to see what it was that gave to it its strength, what it has left permanently behind it, and to adjust our new viewpoints to whatever stuff of truth may have lain within it and lent it its force of applicability. Even we can look at it with an impartial sympathy, though only as a primary but lesser truth of our actual being,—for it is all that, but no more than that,—and try to admit and fix its just claims and values. We can now see too how it was bound to escape from itself by the widening of the very frame of knowledge it has itself constructed.

Admit,—for it is true,—that this age of which materialism was the portentous offspring and in which it had figured first as petulant rebel and aggressive thinker, then as a grave and strenuous preceptor of mankind, has been by no means a period of mere error, calamity and degeneration, but rather a most powerful creative epoch of humanity. Examine impartially its results. Not only has it immensely widened and filled in the knowledge of the race and accustomed it to a great patience of research, scrupulosity, accuracy,—if it has done that only in one large sphere of inquiry, it has still prepared for the extension of the same curiosity, intellectual rectitude, power for knowledge to other and higher fields,—not only has it with an unexampled

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force and richness of invention brought and put into our hands, for much evil, but also for much good, discoveries, instruments, practical powers, conquests, conveniences which, however we may declare their insufficiency for our highest interests, yet few of us would care to relinquish, but it has also, paradoxical as that might at first seem, strengthened man's idealism. On the whole, it has given him a kindlier hope and humanised his nature. Tolerance is greater, liberty has increased, charity is more a matter of course, peace, if not yet practicable, is growing at least imaginable. Latterly the thought of the eighteenth century which promulgated secularism has been much scouted and belittled, that of the nineteenth which developed it, riddled with adverse criticism and overpassed. Still they worshipped no mean godheads. Reason, science, progress, freedom, humanity were their ideals, and which of these idols, if idols they are, would we like or ought we, if we are wise, to cast down into the mire or leave as poor unworshipped relics on the wayside? If there are other and yet greater godheads or if the visible forms adored were only clay or stone images or the rites void of the inmost knowledge, yet has their cult been for us a preliminary initiation and the long material sacrifice has prepared us for a greater religion.

Reason is not the supreme light, but yet is it always a necessary light-bringer and until it has been given its rights and allowed to judge and purify our first infra-rational instincts, impulses, rash fervours, crude beliefs and blind prejudgments, we are not altogether ready for the full unveiling of a greater inner luminary. Science is a right knowledge, in the end only of processes, but still the knowledge of processes too is part of a total wisdom and essential to a wide and a clear approach towards the deeper Truth behind. If it has laboured mainly in the physical field, if it has limited itself and bordered or overshadowed its light with a certain cloud of wilful ignorance, still one had to begin this method somewhere and the physical field is the first, the nearest, the easiest for the kind and manner of inquiry undertaken. Ignorance of one side of Truth or the choice of a partial ignorance or ignoring for better concentration on another side is often a necessity of our imperfect mental nature.

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It is unfortunate if ignorance becomes dogmatic and denies what it has refused to examine, but still no permanent harm need have been done if this willed self-limitation is compelled to disappear when the occasion of its utility is exhausted. Now that we have founded rigorously our knowledge of the physical, we can go forward with a much firmer step to a more open, secure and luminous repossession of mental and psychic knowledge. Even spiritual truths are likely to gain from it, not a loftier or more penetrating,—that is with difficulty possible,—but an ampler light and fuller self-expression.

Progress is the very heart of the significance of human life, for it means our evolution into greater and richer being; and these ages by insisting on it, by forcing us to recognise it as our aim and our necessity, by making impossible hereafter the attempt to subsist in the dullness or the gross beatitude of a stationary self-content, have done a priceless service to the earth-life and cleared the ways of heaven. Outward progress was the greater part of its aim and the inward is the more essential? but the inward too is not complete if the outward is left out of account. Even if the insistence of our progress fall for a time too exclusively on growth in one field, still all movement forward is helpful and must end by giving a greater force and a larger meaning to our need of growth in deeper and higher provinces of our being. Freedom is a godhead whose greatness only the narrowly limited mind, the State-worshipper or the crank of reaction can now deny. No doubt, again, the essential is an inner freedom; but if without the inner realisation the outer attempt at liberty may prove at last a vain thing, yet to pursue an inner liberty and perpetuate an outer slavery or to rejoice in an isolated release and leave mankind to its chains was also an anomaly that had to be exploded, a confined and too self-centred ideal. Humanity is not the highest godhead; God is more than humanity; but in humanity too we have to find and to serve him. The cult of humanity means an increasing kindliness, tolerance, charity, helpfulness, solidarity, universality, unity, fullness of individual and collective growth, and towards these things we are advancing much more rapidly than was possible in any

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previous age, if still with sadly stumbling footsteps and some fierce relapses. The cult of our other human selves within the cult of the Divine comes closer to us as our large ideal. To have brought even one of these things a step nearer, to have helped to settle them with whatever imperfect expression and formula in our minds, to have accelerated our movement towards them are strong achievements, noble services.

Objection can at once be made that all these great things have no connection with materialism. The impulse towards them was of old standing and long active in the human mind; the very principle of the humanitarianism which has been one of the striking developments of modern sentiment, was first brought out from our nature and made prominent by religion, compassion and the love of man first intimately and powerfully enforced by Christianity and Buddhism; if they have now a little developed, it is the natural expanding from seeds that had long been sown. Materialism was rather calculated to encourage opposite instincts; and the good it favoured it limited, made arid, mechanised. If all these nobler things have grown and are breaking the bounds set to them, it is because man is fortunately inconsistent and after a certain stage of our development cannot be really and wholly materialistic; he needs ideals, ethical expansion, a closer emotional fulfilment, and these needs he has tacked on to his development of materialistic opinion and corrected its natural results by them. But the ideals themselves were taken from an anterior opinion and culture.

This is the truth, but not the whole truth. The old religious cultures were often admirable in the ensemble and always in some of their parts, but if they had not been defective, they could neither have been so easily breached, nor would there have been the need of a secularist age to bring out the results the religions had sown. Their faults were those of a certain narrowness and exclusive vision. Concentrated, intense in their ideal and intensive in their effect, their expansive influence on the human mind was small. They isolated too much their action in the individual, limited too narrowly the working of their ideals in the social order, tolerated for instance and even utilised for the ends of

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church and creed an immense amount of cruelty and barbarism which were contrary to the spirit and truth from which they had started. What they discouraged in the soul of the individual, they yet maintained in the action and the frame of society, seemed hardly to conceive of a human order delivered from these blots. The depth and fervour of their aspiration had for its shadow a want of intellectual clarity, an obscurity which confused their working and baulked the expansion of their spiritual elements. They nourished too a core of asceticism and hardly cared to believe in the definite amelioration of the earth life, despised by them as a downfall or a dolorous descent or imperfection of the human spirit, or whatever earthly hope they admitted saw itself postponed to the millennial end of things. A belief in the vanity of human life or of existence itself suited better the preoccupation with an aim beyond earth. Perfection, ethical growth, liberation became individual ideals and figured too much as an isolated preparation of the soul for the beyond. The social effect of the religious temperament, however potentially considerable, was cramped by excessive other-worldliness and distrust in the intellect accentuated to obscurantism.

The secularist centuries weighed the balance down very much in the opposite direction. They turned the mind of the race wholly earthwards and manwards, but by insisting on intellectual clarity, reason, justice, freedom, tolerance, humanity, by putting these forward and putting the progress of the race and its perfectibility as an immediate rule for the earthly life to be constantly pressed towards and not shunting off the social ideal to doomsday to be miraculously effected by some last divine intervention and judgment, they cleared the way for a collective advance. For they made these nobler possibilities of mankind more imperative to the practical intelligence. If they lost sight of heaven or missed the spiritual sense of the ideals they took over from earlier ages, yet by this rational and practical insistence on them they drove them home to the thinking mind. Even their too mechanical turn developed from a legitimate desire to find some means for making the effective working of these ideals a condition of the very structure of society. Materialism

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was only the extreme intellectual result of this earthward and human turn of the race mind. It was an intellectual machinery used by the Time-spirit to secure for a good space the firm fixing of that exclusive turn of thought and endeavour, a strong rivet of opinion to hold the mind of man to it for as long as it might be needed. Man does need to develop firmly in all his earthly parts, to fortify and perfect his body, his life, his outward-going mind, to take full possession of the earth his dwelling-place, to know and utilise physical Nature, enrich his environment and satisfy by the aid of a generalised intelligence his evolving mental, vital and physical being. That is not all his need, but it is a great and initial part of it and of human perfection. Its full meaning appears afterwards; for only in the beginning and in the appearance an impulse of his life, in the end and really it will be seen to have been a need of his soul, a preparing of fit instruments and the creating of a fit environment for a diviner life. He has been set here to serve God's ways upon earth and fulfil the Godhead in man and he must not despise earth or reject the basis given for the first powers and potentialities of the Godhead. When his thought and aim have persisted too far in that direction, he need not complain if he is swung back for a time towards the other extreme, to a negative or a positive, a covert or an open materialism. It is Nature's violent way of setting right her own excess in him.

But the intellectual force of materialism comes from its response to a universal truth of existence. Our dominant opinions have always two forces behind them, a need of our nature and a truth of universal existence from which the need arises. We have the material and vital need because life in Matter is our actual basis, the earthward turn of our minds because earth is and was intended to be the foundation here for the workings of the Spirit. When indeed we scan with a scrupulous intelligence the face that universal existence presents to us or study where we are one with it or what in it all seems most universal and permanent, the first answer we get is not spiritual but material. The seers of the Upanishads saw this with their penetrating vision and when they gave this expression of our first apparently

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complete, eventually insufficient view of Being, "Matter is the Brahman, from Matter all things are born, by Matter they exist, to Matter they return," they fixed the formula of universal truth of which all materialistic thought and physical science are a recognition, an investigation, a filling in of its significant details, elucidations, justifying phenomena and revelatory processes, the large universal comment of Nature upon a single text.

Mark that it is the first fact of experience from which we start and up to a certain point an undeniable universal truth of being. Matter surely is here our basis, the one thing that is and persists, while life, mind, soul and all else appear in it as a secondary phenomenon, seem somehow to arise out of it, subsist by feeding upon it,—therefore the word used in the Upanishads for Matter is annam, food,—and collapse from our view when it disappears. Apparently the existence of Matter is necessary to them, their existence does not appear to be one whit necessary to Matter. The Being does present himself at first with this face, inexorably, as if claiming to be that and nothing else, insisting that his material base and its need shall first be satisfied and, until that is done, grimly persistent with little or with no regard for our idealistic susceptibilities and caring nothing if he breaks through the delicate net of our moral, our aesthetic and our other finer perceptions. They have the hope of their reign, but meanwhile this is the first visage of universal existence and we have not to hide our face from it any more than could Arjuna from the terrible figure of the Divine on the battle-field of Kurukshetra, or attempt to escape and evade it as Shiva, when there rose around him the many stupendous forms of the original Energy, fled from the vision of it to this and that quarter, forgetful of his own godhead. We must look existence in the face in whatever aspect it confronts us and be strong to find within as well as behind it the Divine.

Materialistic science had the courage to look at this universal truth with level eyes, to accept it calmly as a starting-point and to inquire whether it was not after all the whole formula of universal being. Physical science must necessarily to its own first view be materialistic, because so long as it deals with the

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physical, it has for its own truth's sake to be physical both in its standpoint and method; it must interpret the material universe first in the language and tokens of the material Brahman, because these are its primary and its general terms and all others come second, subsequently, are a special syllabary. To follow a self-indulgent course from the beginning would lead at once towards fancies and falsities. Initially, science is justified in resenting any call on it to indulge in another kind of imagination and intuition. Anything that draws it out of the circle of the phenomena of objects, as they are represented to the senses and their instrumental prolongations, and away from the dealings of the reason with them by a rigorous testing of experience and experimentation, must distract it from its task and is inadmissible. It cannot allow the bringing in of the human view of things; it has to interpret man in the terms of the cosmos, not the cosmos in the terms of man. The too facile conclusion of the idealist that since things only exist as known to consciousness, they can exist only by consciousness and must be creations of the mind, has no meaning for it; it first has to inquire what consciousness is, whether it is not a result rather than a cause of Matter, coming into being, as it seems to do, only in the frame of a material inconscient universe and apparently able to exist only on the condition that that has been previously established. Starting from Matter, science has to be at least hypothetically materialistic.

When the action of the material principle, the first to organise itself, has been to some extent well understood, then can this science go on to consider what claim to be quite other terms of our being,—life and mind. But first it is forced to ask itself whether both mind and life are not, as they seem to be, special consequences of the material evolution, themselves powers and movements of Matter. After and if this explanation has failed to cover and to elucidate the facts, it can be more freely investigated whether they are not quite other principles of being. Many philosophical questions arise, as, whether they have entered into Matter and whence or were always in it, and if so, whether they are for ever less and subordinate in action or are in their essential power greater, whether they are contained

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in it only or really contain it, whether they are subsequent and dependent on its previous appearance or only that in their apparent organisation here but in real being and power anterior to it and Matter itself dependent on the essential pre-existence of life and mind. A greater question comes, whether mind itself is the last term or there is something beyond, whether soul is only an apparent result and phenomenon of the interaction of mind, life and body or we have here an independent term of our being and of all being, greater, anterior, ultimate, all matter containing and contained in a secret spiritual consciousness, spirit the first, last and eternal, the Alpha and the Omega, the OM. For experiential philosophy either Matter, Mind, Life or Spirit may be the Being, but none of these higher principles can be made securely the basis of our thought against all intellectual questioning until the materialistic hypothesis has first been given a chance and tested. That may in the end turn out to have been the use of the materialistic investigation of the universe and its inquiry the greatest possible service to the finality of the spiritual explanation of existence. In any case materialistic science and philosophy have been after all a great and austere attempt to know dispassionately and to see impersonally. They have denied much that is being reaffirmed, but the denial was the condition of a severer effort of knowledge and it may be said of them, as the Upanishad says of Bhrigu the son of Varuna, sa tapas taptvā annaṁ brahmeti vyajānāt. "He having practised austerity discovered that Matter was the Brahman."

The gates of escape by which a knowledge starting from materialism can get away from its own self-immuring limitations, can here only be casually indicated. I may take another occasion to show how the possibility must become in eventual fact a necessity. Physical science has before its eye two eternal factors of existence, Matter and Energy, and no others at all are needed in the account of its operations. Mind dealing with the facts and relations of Matter and Energy as they are arranged to the senses in experience and continuative experiment and are analysed by the reason, would be a sufficient definition of physical science. Its first regard is on Matter as the one principle

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of being and on Energy only as a phenomenon of Matter; but in the end one questions whether it is not the other way round, all things the action of Energy and Matter only the field, body and instrument of her workings. The first view is quantitative and purely mechanical, the second lets in a qualitative and a more spiritual element. We do not at once leap out of the materialistic circle, but we see an opening in it which may widen into an outlet when, stirred by this suggestion, we look at life and mind not merely as phenomenon in Matter but as energies and see that they are quite other energies than the material with their own peculiar qualities, powers and workings. If indeed all action of life and mind could be reduced, as it was once hoped, to none but material, quantitative and mechanical, to mathematical, physiological and chemical terms, the opening would cease to be an outlet; it would be choked. That attempt has failed and there is no sign of its ever being successful. Only a limited range of the phenomena of life and mind could be satisfied by a purely bio-physical, psycho-physical or biopsychical explanation, and even if more could be dealt with by these data, still they would only have been accounted for on one side of their mystery, the lower end. Life and Mind, like the Vedic Agni, have their two extremities hidden in a secrecy, and we should by this way only have hold of the tail-end: the head would still be mystic and secret. To know more we must have studied not only the actual or possible action of body and matter on mind and life, but explored all the possible action of mind too on life and body; that opens undreamed vistas. And there is always the vast field of the action of mind in itself and on itself, which needs for its elucidation another, a mental, a psychic science.

Having examined and explained Matter by physical methods and in the language of the material Brahman,—it is not really explained, but let that pass,—having failed to carry that way of knowledge into other fields beyond a narrow limit, we must then at least consent to scrutinise life and mind by methods appropriate to them and explain their facts in the language and tokens of the vital and mental Brahman. We may discover then

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where and how these tongues of the one existence render the same truth and throw light on each other's phrases, and discover too perhaps another, high, brilliant and revealing speech which may shine out as the definitive all-explaining word. That can only be if we pursue these other sciences too in the same spirit as the physical, with a scrutiny, not only of their obvious and first actual phenomena, but of all the countless untested potentialities of mental and psychic energy, and with a free unlimited experimentation. We shall find out that their ranges of the unknown are immense. We shall perceive that until the possibilities of mind and spirit are better explored and their truths better known, we cannot yet pronounce the last all-ensphering formula of universal existence. Very early in this process the materialistic circle will be seen opening up on all its sides until it rapidly breaks up and disappears. Adhering still to the essential rigorous method of science, though not to its purely physical instrumentation, scrutinising, experimenting, holding nothing for established which cannot be scrupulously and universally verified, we shall still arrive at supraphysical certitudes. There are other means, there are greater approaches, but this line of access too can lead to the one universal truth.

Three things will remain from the labour of the secularist centuries; truth of the physical world and its importance, the scientific method of knowledge,—which is to induce Nature and Being to reveal their own way of being and proceeding, not hastening to put upon them our own impositions of idea and imagination, adhyāropa,—and last, though very far from least, the truth and importance of the earth life and the human endeavour, its evolutionary meaning. They will remain, but will turn to another sense and disclose greater issues Surer of our hope and our labour, we shall see them all transformed into light of a vaster and more intimate world-knowledge and self-knowledge.

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