Essays in Philosophy and Yoga

The "Arya's" Fourth Year

We close this month the fourth year of the "Arya", and bring to a conclusion at the same time the "Psychology of Social Development", the "Ideal of Human Unity" and the first series of the "Essays on the Gita". A few more chapters will complete the "Life Divine". We are therefore well in view of the completion of the first part of the work which we had proposed to ourselves in starting this philosophical monthly, and we take the opportunity to say a few words upon the principle which has governed our writing and which the difficulty of a serial exposition on several lines at a time, scattering and breaking up the total impression, may have prevented some of our readers from grasping in its entirety.

We had not in view at any time a review or magazine in the ordinary sense of the word, that is to say, a popular presentation or criticism of current information and current thought on philosophical questions. Nor was it, as in some philosophical and religious magazines in India, the restatement of an existing school or position of philosophical thought cut out in its lines and needing only to be popularised and supported. Our idea was the thinking out of a synthetic philosophy which might be a contribution to the thought of the new age that is coming upon us. We start from the idea that humanity is moving to a great change of its life which will even lead to a new life of the race,—in all countries where men think, there is now in various forms that idea and that hope,—and our aim has been to search for the spiritual, religious and other truth which can enlighten and guide the race in this movement and endeavour. The spiritual experience and the general truths on which such an attempt could be based, were already present to us, otherwise we should have had no right to make the endeavour at all; but the complete intellectual statement of them and their results and

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issues had to be found. This meant a continuous thinking, a high and subtle and difficult thinking on several lines, and this strain, which we had to impose on ourselves, we were obliged to impose also on our readers. This too is the reason why we have adopted the serial form which in a subject like philosophy has its very obvious disadvantages, but was the only one possible.

Our original intention was to approach the synthesis from the starting-point of the two lines of culture which divide human thought and are now meeting at its apex, the knowledge of the West and the knowledge of the East; but owing to the exigencies of the war this could not be fulfilled. The "Arya" except for one unfinished series has been an approach to the highest reconciling truth from the point of view of the Indian mentality and Indian spiritual experience, and Western knowledge has been viewed from that standpoint. Here the main idea which has governed our writing, was imposed on us by the very conditions of the problem. All philosophy is concerned with the relations between two things, the fundamental truth of existence and the forms in which existence presents itself to our experience. The deepest experience shows that the fundamental truth is truth of the Spirit; the other is the truth of life, truth of form and shaping force and living idea and action. Here the West and East have followed divergent lines. The West has laid most emphasis on truth of life and for a time come to stake its whole existence upon truth of life alone, to deny the existence of spirit or to relegate it to the domain of the unknown and unknowable; from that exaggeration it is now beginning to return. The East has laid most emphasis on truth of the Spirit and for a time came, at least in India, to stake its whole existence upon that truth alone, to neglect the possibilities of life or to limit it to a narrow development or a fixed status; the East too is beginning to return from this exaggeration. The West is reawaking to the truth of the Spirit and the spiritual possibilities of life, the East is reawaking to the truth of Life and tends towards a new application to it of its spiritual knowledge. Our view is that the antinomy created between them is an unreal one. Spirit being the fundamental truth of existence, life can be only its manifestation; Spirit must

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be not only the origin of life but its basis, its pervading reality and its highest and total result. But the forms of life as they appear to us are at once its disguises and its instruments of self-manifestation. Man has to grow in knowledge till they cease to be disguises and grow in spiritual power and quality till they become in him its perfect instruments. To grow into the fullness of the divine is the true law of human life and to shape his earthly existence into its image is the meaning of his evolution. This is the fundamental tenet of the philosophy of the "Arya".

This truth had to be worked out first of all from the metaphysical point of view; for in philosophy metaphysical truth is the nucleus of the rest, it is the statement of the last and most general truths on which all the others depend or in which they are gathered up. Therefore we gave the first place to the "Life Divine". Here we start from the Vedantic position, its ideas of the Self and mind and life, of Sachchidananda and the world, of Knowledge and Ignorance, of rebirth and the Spirit. But Vedanta is popularly supposed to be a denial of life, and this is no doubt a dominant trend it has taken. Though starting from the original truth that all is the Brahman, the Self, it has insisted in the end that the world is simply not-Brahman, not-Self; it has ended in a paradox. We have attempted on the contrary to establish from its data a comprehensive Adwaita. We have shown that mind and life and matter are derivations from the Self through a spiritual mind or supermind which is the real support of cosmic existence and by developing mind into that, man can arrive at the real truth of the spirit in the world and the real truth and highest law of life. The Self is Sachchidananda and there is no incurable antinomy between that and the world; only we see the world through the eyes of the Ignorance and we have to see it through the eyes of the Knowledge Our ignorance itself is only knowledge. developing out of its involution in the apparent nescience of Matter and on its way to a return to its conscious integrality. To accomplish that return and manifest the spiritual life in the human existence is the opportunity given by the successions of rebirth. We accept the truth of evolution, not so much in the physical form given to it by the West

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as in its philosophical truth, the involution of life and mind and spirit here in matter and their progressive manifestation. At the summit of this evolution is the spiritual life, the life divine.

It was necessary to show that these truths were not inconsistent with the old Vedantic truth, therefore we included explanations from this point of view of the Veda, two of the Upanishads and the Gita. But the Veda has been obscured by the ritualists and the scholiasts. Therefore we showed in a series of articles, initially only as yet, the way of writing of the Vedic mystics, their system of symbols and the truths they figure. Among the Upanishads we took the Isha and the Kena; to be full we should have added the Taittiriya, but it is a long one and for it we had no space. The Gita we are treating as a powerful application of truth of spirit to the largest and most difficult part of the truth of life, to action, and a way by which action can lead us to birth into the Spirit and can be harmonised with the spiritual life. Truth of philosophy is of a merely theoretical value unless it can be lived, and we have therefore tried in the "Synthesis of Yoga" to arrive at a synthetical view of the principles and methods of the various lines of spiritual self-discipline and the way in which they can lead to an integral divine life in the human existence. But this is an individual self-development, and therefore it was necessary to show too how our ideal can work out in the social life of mankind. In the "Psychology of Social Development" we have indicated how these truths affect the evolution of human society. In the "Ideal of Human Unity" we have taken the present trend of mankind towards a closer unification and tried to appreciate its tendencies and show what is wanting to them in order that real human unity may be achieved.

Our plan has compelled us to deal mainly with first principles and work them out in their fullness. In future we do not propose to start any other long series of this kind, but to have more short articles with a broader, more direct and, as far as possible, more popular treatment. We shall also permit ourselves a freer range and diversity, so far as that is permissible in a philosophical review.

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