Collected Works of Nolini Kanta Gupta - Vol. 7

THAT the world has now pushed itself into the grip of a tremendous crisis admits of no doubt. And difficult it is to fathom the depth of deformation and depravity in which human nature and human society have sunk. The scriptures speak of the darkest days of Kali when even the last traces of religion would be wiped out; man would become irreligious to the last degree; even in his stature he would shrink to a pigmy. Today's man seems certainly to have diminished to such an extent; his life and consciousness have greatly narrowed down; a drop of water is now his ocean. From what is happening all around one can justifiably say that the realities of Kali have overpassed its original conception.

Man seeks worldly advancement and prosperity. That means extreme selfishness; there is nothing that this lure of self-aggrandisement cannot make man do without the least twinge of conscience; it means falsehood, pretence, cleverness, deceit, harshness, cruelty, rudeness, crookedness – all these seem to have become a universally approved state of things and accepted as the human way, as human temperament and human nature. If anyhow there occurs an exception anywhere to the general rule, it gives rise to surprise and suspicion.

Leave aside worldly men. And look at the youth on whom the burden of the world has not yet fallen and who speak of visions and ideals. What is their nature today? Their liberty means licence, absolutism; any sort of obedience or observance of rules is, in their eyes, slavery; it takes away from

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their self-respect. We see at each step everywhere how rude and arrogant have become the students of these days. From men's life has passed away the sense of restraint, politeness of heart, gracefulness. It is not that want has impoverished human nature to such a miserable extent. Even where there is no want we find the same play of desire and impulse. It seems that some black force from somewhere has possessed man, which tempts him into mean ways and mean things, which has given his outlook a downward turn, towards whatever makes of him a beast, a fiend, a demon. And this state of things is proudly accepted and propagated as an ideal, as a modern materialistic 'scientific' ideal.

It may not be that the earth at any time was a paradise or her social order a Ramrajya, a well ordered life of peace and joy. Still there was, after all, a restraining force, a discipline, a sense of dharma ('that which upholds all'). Those who did not keep within the bounds of order and discipline were outlaws. But now to break order is to break the chains; and the boast goes forth, "I am the unbound tresses of the graceful damsel with flame-lit eyes."

A new creation may demand a pulling down and a burning up of the old. But everything depends on by what power, in consonance with what ideal, on what lines and in what manner we do it.

The atyasrami sannyasis (those who have surpassed the four ashrams or the four prescribed stages of life) obey no social law, they are outside the pale of law: But they have acquired that right, for they follow a higher law, a spiritual discipline.

That is why we believe that the fundamental reason why human beings have become so infrahuman is that a demoniac influence has possessed them. An asuric force has descended on earth; it wants to appropriate the whole earth, to engulf the entire humanity. Perhaps this is its last chance. That is why it is in the field with all its powers and exerts all its strength. It is from this angle that we view the strifes and tussles going on throughout the world. It is a struggle

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between two forces: one tamasic, the other resplendent; the one is for man's uplift, the other for his downfall; the one for creation, the other for catastrophe.

Hence a great responsibility faces every one of us – every one's life has assumed a special value and a special fulfilment. Each of us must take his stand either on this or on the other side. However small and insignificant we may be, whether we consciously adopt some ideal or sadhana or not, practically each of our thoughts, feelings, urges, or actions must be either for one side or for the other. So each of us has before him an immense responsibility which he must accept willingly or unwillingly. We all know that a modern war is a total war, it is not simply for the trained soldier but for all – men, women, children. In society there is no distinction as between military and non-military. All have come straight to the front line and taken their stand there. There is no more any chance, any way, any excuse to move aside or away into the background. 'You are military, so am I' – this is the prevailing mood.

But then we have to know clearly on which side we are – on the side of truth or of falsehood, and what we want for the earth – light or darkness.

For those who are grouped round Sri Aurobindo, who have adopted his sadhana, or who desire his light and blessings on the path of life, their course is clear. But then on this very account their responsibility too is twice as much. While remaining in the midst of asuric surroundings, they have to show, in their thoughts, impulses, actions, in their mind, life and body, that here too one can tread the path of light, can survive in the struggle for existence, and not only that, even when 'the sky colours and the night is densely dark, when clouds roar and lightnings flash, when from moment to moment thunders crash and the tempest grows wilder and fiercer,' we have to show that even through such dangers it is as reasonable as it is safe to take to the path of light, to walk the way of the gods. Whatever the immediate gains offered

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by the other path, proofs are not wanting that the ultimate end is terrible. We have to face the situation with a firm faith and conviction, a one-pointed devotion and determination, courage and spirit, and go through our day to day life, showing at every step that success, fulfilment and prosperity are not the exclusive gifts of the Asura; the Divine also has that power. What is more, the scope, extent and variety of that power is even wider and higher.

We will not suffer the field of life and its richnesses to pass into the asuric hold. 'Give the devil his due' or 'Render unto Caesar what is Caesar's' – this will not be our motto. That would be a betrayal of faith, an attitude of divided loyalty. The Divine alone is the Sovereign; He has no partner in this domain. 'I, thy Lord, am a jealous God'. There can therefore be no compromise or friendship with the Asura, with the untruth. Neither is it wise to avoid or bypass him. No, not that. We have to look the opponent in the face; we have to refuse his demand and impose ours on him. Strong in the strength of our inner force, calling down the divine Light of which we are devoted servants, protected by its

power, we have to break into the very ranks of the asuric forces and go on baffling and overcoming them and in place of their ways and doings we have gradually to establish the ways and doings of Truth, Light and God.

Thus will be possible the creation of a new world; it will have its beginnings just when into the old vitiated, disintegrating forms, centres of the new have found their way and made for themselves a place within and have started putting gradual pressure on them. Be these centres individuals or groups, their connection and collaboration with divine forces and divine springs of action will be easier and more effective in proportion as they become more and more sincerely devoted, more and more self-surrendered, more and more one-pointed in thought, word and deed. Then will they march on, armoured and protected, leaving at every step landmarks of their victory.

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In these critical days of catastrophic possibilities, everything is unsteady and unstable, nothing certain and dependable. Whatever earthly support we may clasp or clamp to our breast, whether rank and wealth, our near and dear ones, or even the observance of religious vows and ideals, all will prove fragile and unreliable, like figures drawn upon water. Amid these all-enveloping instabilities there is only one fixed object. Those who will hold on to it will have safety; it is they alone who will be able to save what is worthy of being saved; it is they who will see the sunny day; centring round them will dawn the new happy Age. The best friend of man is, the divine being in him, the divine consciousness, in other words, the divine Will – not ambition and desire for earthly things, for personal care and comfort but the high purpose and urge of the World-Mother, etadalambanam srestham etadalambanam param – She is the best, the supreme Refuge.

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