Essays in Philosophy and Yoga

On Ideals

Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation. To the pragmatical intellect which takes its stand upon the ever-changing present, ideals are not truths, not realities, they are at most potentialities of future truth and only become real when they are visible in the external fact as work of force accomplished. But to the mind which is able to draw back from the flux of force in the material universe, to the consciousness which is not imprisoned in its own workings or carried along in their flood but is able to envelop, hold and comprehend them, to the soul that is not merely the subject and instrument of the world-force but can reflect something of that Master-Consciousness which controls and uses it, the ideal present to its inner vision is a greater reality than the changing fact obvious to its outer senses. The Idea is not a reflection of the external fact which it so much exceeds; rather the fact is only a partial reflection of the Idea which has created it.

Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection. Reflections themselves of the Real, they again are reflected in the more concrete workings of our existence. The human intellect in proportion as it limits itself by the phenomena of self-realising Force fails to catch the creative Idea until after we have seen the external fact it has created; but this order of our sense-enslaved consciousness is not the real order of the universe. God pre-exists before the world can come

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into being, but to our experience in which the senses act first and only then the finer workings of consciousness, the world seems to come first and God to emerge out of it, so much so that it costs us an effort to rise out of the mechanical, pluralistic and pantheistic conceptions of Him to a truer and higher idea of the Divine Reality. That which to us is the ultimate, is in truth the primary reality. So too the Idea which seems to us to rise out of the fact, really precedes it and out of it the fact has arisen. Our vulgar contrast of the ideal and the real is therefore a sensuous error, for that which we call real is only a phenomenon of force working out something that stands behind the phenomenon and that is pre-existent and greater than it. The Real, the Idea, the phenomenon, this is the true order of the creative Divinity.

The pragmatic intellect is only sure of a thing when it finds it realised in Power; therefore it has a certain contempt for the ideal, for the vision, because it drives always at execution and material realisation. But Power is not the only term of the Godhead; Knowledge is the elder sister of Power: Force and Consciousness are twin aspects of being both in the eternal foundation of things and in their evolutionary realisation. The idea is the realisation of a truth in Consciousness as the fact is its realisation in Power, both indispensable, both justified in themselves and in each other, neither warranted in ignoring or despising its complement. For the idealist and visionary to despise the pragmatist or for the pragmatist to depreciate the idealist and visionary is a deplorable result of our intellectual limitations and the mutual misunderstandings by which the arrogance of our imperfect temperament and mentality shuts itself out from perfection It is as if we were to think that God the Seer and Knower must despise God the Master of works and energies or the Lord of action and sacrifice ignore the divine Witness and Originator. But these two are one and the division in us a limitation that mankind has yet to conquer.

The human being advances in proportion as he becomes more and more capable of knowing before he realises in action. This is indeed the order of evolution. It begins with a

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material working in which the Prakriti, the executive Power, is veiled by its works, by the facts it produces, and itself veils the consciousness which originates and supports all its workings. In Life the force emerges and becomes vibrant in the very surface of its works; last, in Mind the underlying consciousness reveals itself. So too man is at first subject in his mentality to the facts which his senses envisage, cannot go behind and beyond them, knows only the impressions they make on his receptive mind. The animal is executive, not creative; a passive tool of Matter and Life he does not seek in his thought and will to react upon and use them: the human being too in his less developed state is executive rather than creative; he limits his view to the present and to his environment, works so as to live from day to day, accepts what he is without reaching forward in thought to what he may be, has no ideals. In proportion as he goes beyond the fact and seeks to anticipate Nature, to catch the ideas and principles behind her workings and finally to seize the idea that is not yet realised in fact and himself preside over its execution, he becomes originative and creative and no longer merely executive. He begins thus his passage from subjection to mastery.

In thus progressing humanity falls apart after its fashion into classes; it divides itself between the practical man and the idealist and makes numerous compromises between the two extremes. In reality the division is artificial; for every man who does anything in the world, works by virtue of an idea and in the force given to him by ideals, either his own or others' ideals, which he may or may not recognise but in whose absence nevertheless he would be impotent to move a single step. The smaller the ideals, the fewer they are and the less recognised and insisted on, the less also is the work done and the progress realised; on the other hand, when ideals enlarge themselves, when they become forceful, widely recognised, when different ideals enter into the field, clash and communicate their thought and force to each other, then the race rises to its great periods of activity and creation. And it is when the Ideal arisen, vehement, energetic, refuses to be debarred from possession and throws

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itself with all the gigantic force of the higher planes of existence on this reluctant and rebellious stuff of life and matter to conquer it that we have the great eras which change the world by carrying out the potentialities of several centuries in the action of a few decades.

Therefore wherever and whenever the mere practical man abounds and excludes or discourages by his domination the idealist, there is the least work and the least valuable work done in that age or country for humanity; at most some preliminary spade-work, some labour of conservation and hardly perceptible motion, some repression of creative energies preparing for a great future outburst. On the other hand, when the idealist is liberated, when the visionary abounds, the executive worker also is uplifted, finds at once an orientation and tenfold energy and accomplishes things which he would otherwise have rejected as a dream and chimera, which to his ordinary capacity would be impossible and which often leave the world wondering how work so great could have been done by men who were in themselves so little. The union of the great idealist with the great executive personality who receives and obeys the idea is always the sign of a coming realisation which will be more or less deep and extensive in proportion as they are united or as the executive man seizes more or less profoundly and completely the idea he serves and is able to make permanent in force what the other has impressed upon the consciousness of his age.

Often enough, even when these two different types of men work in the same cause and one more or less fulfils the other, they are widely separated in their accessory ideas, distrust, dislike and repudiate each other. For ordinarily the idealist is full of anticipations which reach beyond the actual possibilities or exceed the work that is destined to be immediately fulfilled; the executive man on the other hand is unable to grasp either all the meaning of the work he does or all its diviner possibilities which to him are illusion and vanity while to the other they are all that is supremely valuable in his great endeavour. To the practical worker limiting himself by patent forces and actual possibilities the idealist who made his work possible seems an idle dreamer

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or a troublesome fanatic; to the idealist the practical man who realises the first steps towards his idea seems a coarse spoiler of the divine work and almost its enemy: for by attaching too much importance to what is immediately possible he removes the greater possibilities which he does not see, seems to prevent and often does prevent a larger and nobler realisation. It is the gulf between a Cavour and a Mazzini, between the prophet of an ideal and the statesman of a realisable idea The latter seems always to be justified by the event, but the former has a deeper justification in the shortcomings of the event. The successes of the executive man hiding away the ideal under the accomplished fact are often the tragedies of the human spirit and are responsible for the great reactions and disappointments it undergoes when it finds how poor and soulless is the accomplished fact compared with the glory of the vision and the ardour of the effort.

It cannot be doubted which of these two opposites and complementaries is the most essential to success. Not only is the upheaval and fertilising of the general consciousness by the thinker and the idealist essential to the practical realisation of great changes, but in the realisation itself the idealist who will not compromise is an indispensable element. Show me a movement without a force of uncompromising idealism working somewhere in its sum of energies and you have shown me a movement which is doomed to failure and abortion or to petty and inconsiderable results. The age or the country which is entirely composed of reasonable, statesmanlike workers ever ready for concession and compromise is a country which will never be great until it has added to itself what is lacking to it and bathed itself in pure and divine fountains and an age which will accomplish nothing of supreme importance for the progress of humanity. There is a difference however between the fanatic of an idea and the true idealist: the former is simply the materialistic, executive man possessed by the idea of another, not himself the possessor of it; he is haunted in his will and driven by the force of the idea, not really illumined by its light. He does harm as well as good and his chief use is to prevent the

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man of compromise from pausing at a paltry or abortive result; but his excesses also bring about great reactions. Incapable of taking his stand on the ideal itself, he puts all his emphasis on particular means and forms and overstrains the springs of action till they become dulled and incapable of responding to farther excitation. But the true idealist is not the servant of the letter or the form; it is the idea which he loves and the spirit behind the idea which he serves.

Man approaches nearer his perfection when he combines in himself the idealist and the pragmatist, the originative soul and the executive power. Great executive personalities have usually been men of a considerable idealism. Some indeed have served a purpose rather than an ideal; even in the idea that guided or moved them they have leaned to its executive rather than its inspiring and originative aspect; they have sought their driving force in the interest, passion and emotion attached to it rather than in the idea itself. Others have served consciously a great single thought or moral aim which they have laboured to execute in their lives. But the greatest men of action who were endowed by Nature with the most extraordinary force of accomplishment, have owed it to the combination in them of active power with an immense drift of originative thought devoted to practical realisation. They have been great executive thinkers, great practical dreamers. Such were Napoleon and Alexander. Napoleon with his violent prejudice against ideologues and dreamers was himself a colossal dreamer, an incurable if unconscious ideologist; his teeming brain was the cause of his gigantic force and accomplishment. The immense if shapeless ideas of Alexander threw themselves into the form of conquests, cities, cultures; they broke down the barriers of Greek and Asiatic prejudice and narrow self-imprisonment and created an age of civilisation and soul-interchange.

But these great personalities do not contain in themselves the combination which humanity most needs; not the man of action driven by ideas, the pragmatist stirred by a half-conscious exaltation from the idealistic, almost the mystic side of his nature, but the seer who is able to execute his vision is the higher term

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of human power and knowledge. The one takes his stand in the Prakriti, the executive Force, and is therefore rather driven than leads himself even when he most successfully leads others; the other takes his stand in the Purusha, the Knower who controls executive force, and he possesses the power that he uses. He draws nearer to the type of the divine Seer-Will that has created and governs the universe. But such a combination is rare and difficult; for in order to grasp the Ideal the human soul has to draw back so far from the limitations, pettinesses, denials of the world of phenomenal fact that the temperament and mentality become inapt for executive action upon the concrete phenomena of life and matter. The mastery of the fact is usually possible to the idealist mind only when its idealism is of no great depth or power and can therefore accommodate itself more easily to the actual life-environment.

Until this difficulty is overcome and the Seer-Will becomes more common in man and more the master of life, the ideal works at a disadvantage, by a silent pressure upon the reluctant world, by occasional attacks and sudden upheavals; a little is accomplished in a long time or by a great and sudden effort, a little that is poor enough, coarse enough, material enough compared with the thing seen and attempted, but which still makes a farther advance possible though often after a period of quiescence and reaction. And times there are, ages of stupendous effort and initiative when the gods seem no longer satisfied with this tardy and fragmentary working, when the ideal breaks constantly through the dull walls of the material practical life, incalculable forces clash in its field, innumerable ideas meet and wrestle in the arena of the world and through the constant storm and flash, agitation of force and agitation of light the possibility of the victoriously fulfilled ideal, the hope of the Messiah, the expectation of the Avatar takes possession of the hearts and thoughts of men. Such an age seems now to be coming upon the world. But whether that hope and expectation and possibility are to come to anything depends upon whether men prepare their souls for the advent and rise in the effort of their faith, life and thought to the height and purity of a clearly-grasped ideal.

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The Messiah or Avatar is nothing but this, the divine Seer-Will descending upon the human consciousness to reveal to it the divine meaning behind our half-blind action and to give along with the vision the exalted will that is faithful and performs and the ideal force that executes according to the vision.

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