Evolution and the Earthly Destiny

II

INDIA AND HER SWADHARMA

The Spiritual Genius of India

WHAT is it that we precisely mean when we say that India is spiritual? For, that is how we are accustomed to express India's special genius-—her backbone, as Vivekananda puts it—the fundamental note of her culture and nature, which distinguishes her from the rest of the world. What then are the distinguishing marks of spirituality? How does a spiritual collectivity live and move—kim asita vrqjeta kim? And do we find its characteristic gait and feature exclusively or even
chiefly in India?

Was not Europe also in her theocratic and mediaeval ages as . largely spiritual and as fundamentally religious as India? Churches and cathedrals and monasteries grew like mushrooms in every nook and corner, in all the countries of Europe; it was the clergy who, with their almost unbounded influence and power, moulded and guided the life and aspiration of the people; devotion to God and love of prayer and pilgrimage were as much in the nature of the average European of those times as they are in any Indian of today; every family considered it a duty and an honour to rear up one child at least to be consecrated to the service of God and the Church. The internal as well as the external life of the men of mediaeval Europe was steeped through and through in a religious atmosphere.

The whole world, in fact, was more or less religious in the early stages of its evolution; for it is characteristic of the primitive nature of man to be god-fearing and addicted to religious rite and ceremony. And Europe too, when she entered on a new cycle of life and began to reconstruct herself after the ruin of the Graeco-Latin culture, started with the religion of the Christ and experimented with it during a long period of

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time. But that is what was—Troja fuit. Europe has outgrown her nonage and for a century and a half, since the mighty upheaval of the French Revolution, she has been rapidly shaking off the last vestiges of her mediaevalism. Today she stands clean shorn of all superstition, which she only euphemistically calls religion or spirituality. Not Theology but Science, not Revelation but Reason, not Magic but Logic, not Fiction but Fact, governs her thoughts and guides her activities. Only India, in part under the stress of her own conservative nature, in part under compelling circumstances, still clings to her things of the past, darknesses that have been discarded by the modern illumination. Indian spirituality is nothing but consolidated mediaevalism; it has its companion shibboleth in the cry, "Back to the village" or "Back to the bullock-cart"! One of the main reasons, if not the one reason why India has today no place in the comity of nations, why she is not in the vanguard of civilisation, is precisely this obstinate atavism, this persistent survival of a spirit subversive of all that is modern and progressive.

It is not my purpose here to take up the cause of spirituality and defend it against materialism. Taking it for granted that real spirituality embodies a truth and power by far higher and mightier than anything materialism can offer, and that man's supreme ideal lies there, let us throw a comparing glance on the two types of spirituality,—the one that India knows and the other that Europe knew in the Middle Ages.

To say that Europe was once as religious and spiritual as India herself is not precisely incorrect, but it is to view the matter from too general a stand-point, almost, we may say, grosso modo. In order to arrive at an accurate and precise estimation, and to find out the most significant truths, we have to look a, little more closely, observe differences in shade and stress, make certain distinctions. For the things that the ordinary mind indiscriminately designates as religion, spirituality
and the like, do not always fall in the same category. These names are often applied to distinct realities, each with its particular dharma, norm and form, wide apart from each other, although to the common eye they may appear to be of the same mould and substance.

Thus Religion and Spirituality, two fundamental categories

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that form one realm when held up in opposition to Materialism, are, when considered by themselves, really very different things and may be even contradictory to and destructive of each other. What then is Religion? and what, on the other hand, is Spirituality? Religion starts from and usually ends with a mental and emotional approach to realities beyond the mind;

Spirituality goes straight forward to direct vision and communion with the Beyond. Religion labours to experience and express the world of Spirit in and through a turn, often a twist, given by the mental being—manu—in man; it bases itself upon the demands of the mental, the vital and the physical complex—the triple nexus that forms the ordinary human personality and seeks to satisfy them under a holier garb. Spirituality knows the demands of the Spirit alone; it lives in a realm where
the body, the life and the mind stand uplifted and transmuted into their utter realities. Religion is the human way of approaching and enjoying the Divine; Spirituality is the divine way of meeting the Divine. Religion, as it is usually practised, is a special art, one—the highest it may be, still only one— among many other pursuits that man looks to for his enjoyment and fulfilment; but spirituality is nothing if it does not swallow up the entire man, take in his each and every preoccupation and new-create it into an inevitable expression of its own master truth. Religion gives us a moral discipline for the internal consciousness, and for the external life, a code of conduct based upon a system of rules and rites and ceremonies; spirituality aims at a revolution in the consciousness and in the being.

Keeping this difference in view, we may at once point out that Europe, when she is non-materialist, is primarily religious and only secondarily spiritual, but India is always primarily spiritual and only secondarily religious. The vein of real spirituality in European culture runs underground and follows narrow and circuitous by-paths; rarely does it appear on the top in sudden and momentary flashes and even then only to dive back again into its subterranean hiding-place; upon the collective life and culture it acts more as an indirect influence, an auxiliary leaven than as a direct and dynamic Force. In India there is an abundance, a superfluity even, of religious paraphernalia, but it is the note of spirituality that

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rings clear and high above all lesser tones and wields a power vivid and manifest. We could say in terms of modern Biology that spirituality tends to be a recessive character in European culture, while in India, it is dominant.

But when we say that India is spiritual, we do not mean that all or most Indians, or even a very large minority among them, are adepts in spirituality, or that the attachment to life, the passion for earthly possessions, the sway of the six ripus are in any way less prevalent in the Indian character. On the contrary, it may well seem to the casual onlooker whose eyes are occupied with the surface actualities of the situation, that the Indian nature, as it is today, shut out from this world's larger spaces, cut off from its deeper channels and movements of greater magnitude, has been given over more and more to petty worldlinesses that hardly fill the same space even in the life of peoples who are notorious for their worldly and unspiritual temperament.

It is not so much a question of concrete realisation, of attainment and achievement arrived at by the Indian people in their work-a-day life, but primarily and above all a question of ultimate valuation, of what they hold as the supreme ideal, of what they cherish in their heart of hearts, and of the extent to which that standard has obtained general currency among them. It is not a fact with which we are concerned, but the force behind the fact, and the special nature, and purpose of that force. It is the power that we discover in the general atmosphere, or that emerges in the stress and rhythm of the cultural life of the people, in the level of its inner consciousness, in the expression of its highest and most wide-spread aspirations, in the particular stamp of its soul.

The psychological atmosphere in India is of a luminous tenuity. Here, it appears, the veil between this world and the other has so thinned away that the two meet and interpenetrate easily and freely; immersed in one, you can at the same time bathe in the other. Owing to the cumulative effect of the sddhana of her saints and sages who appeared in countless number down countless ages, or, perhaps, owing to the grace of a descent into her consciousness, or some immanence there, of the breath and light of a Superior World, India has developed and possesses, already prepared, a magnetic field, a

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luminous zone of spiritual consciousness; and to enter into it the Indian has only to turn aside, to go round a corner, to take one step forward. However thick and hard the crust of the Ignorance may lie upon the Indian soul, once that soul awakes and is upon the path, it finds itself on a familiar ground; it is in a - domain which it has the impression of having frequented often and anon and for long.

But. in Europe the division between this world and the other, in the inner consciousness of the people, is more rigorous, a thick wall divides the two and to pass from the one to the other demands a violent break, a total revolution; and even when the Rubicon is crossed, one feels oneself in unfamiliar surroundings, moving in a shadowy world, and with the uncertain and faltering steps of a child.

The average European has a strong basis of the earth-nature in him; he is heavily enclosed in his physical sheath and firmly placed upon the material world. Therefore he keeps a very stable terrestrial equilibrium and is not easily ousted from his earthly footing; his is not a nature easily upset from its poise,
or disturbed by the currents and forces that play about him. But the Indian, both physically, and psychically, has a more delicate frame and' his footing upon earth is less secure. The balance in his consciousness between the different forces— especially between those of this world and the other—is delicately held; and the adjustment that obtains at a given moment is liable to be disturbed by the least change, either in the inner consciousness, or in the outer conditions.

In other words, when we speak of the spirituality of the Indian people, it is to the disposition of their psychic elements that we refer, to the tone and temper of the soul they possess and to a constant nearness of latent spiritual possibilities: that may at any time materialise, and the consequent possibilities of a spiritual impulse, that may at any time awaken.

Other peoples have other and more concrete virtues to be proud of; but the Indian has his soul as his most characteristic possession.

That is not to say that other peoples of the world are soulless, and that India alone may claim to possess the treasure. But no other people has lived so much in and from the soul, none other has sacrificed so much for the sake of this one thing needful. The

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soul-consciousness in other nations lies ve ed behind the more pressing activities and immediate occupations of the external nature; at the most, what is characteristic in them is the soul, / not in its pure and fundamental being, but expressed, and therefore encased and limited, within some particular mode of becoming. In India, on the other hand, the external activities and operations have never altogether swamped or clouded this soul-consciousness; they have been either subjugated to it as minor auxiliaries or totally sacrificed as obstacles. The Indian's soul is not imbedded in some far-off region of his unconscious nature; he has succeeded in raising it up and bringing it forward to the level of his waking consciousness,— as the gold-tusked Divine Boar lifted the Earth out of the dark depths of the primeval deluge to the light of the Day.

The French, for example, have developed as a people a special characteristic and mental turn that has set its pervading impress upon their culture and civilisation, upon their creations ~ and activities; that which distinguishes them is a fine, clear and subtle, rational, logical, artistic and literary mind. France, it has often been said, is the head of modern Europe. The Indians are not in the same way a predominantly intellectual race, in spite of the mighty giants of intellect India has always produced, and still produces. Nor are they a literary race, although a rich and grandiose literature, unrivalled in its own great qualities, is their patrimony. It was the few, a small minority, almost a closed circle, that formed in India the elite whose interest and achievement lay in this field; the characteristic power, the main life-current of the nation, did not flow this way, but followed a different channel. Among the ancients the Greeks, and among the moderns the French alone, can rightfully claim as their special genius, as the hallmark of their corporate life, a high intellectual and literary culture. It is to this treasure,—a serene and yet vigorous and organized rational mind, coupled with a wonderful felicity of expression in speech, —that one turns when one thinks of the special gift that modern France and ancient Greece have brought to the heritage of mankind.

Again, the Japanese, as a people, have developed to a consummate degree the sense of beauty, especially as applied to life and living. No other people, not even the old-world Greeks,

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possessed almost to a man, as do these children of the Rising Sun, so fine and infallible an aesthetic sensibility,—not static or abstract, but of the dynamic kind,—uniformly, successful in making out of their work-a-day, life, even to its smallest accessories, a flawless object of art. It is a wonder to see in Japan how, even an unlettered peasant, away in his rustic environment, chooses with unerring taste the site of his house, builds it to the best advantage, arranges everything about it in a faultless rhythm. The whole motion of the life of a Japanese is almost Art incarnate.

Or take again the example of the British people. The practical, successful life instinct, one might even call it the business instinct, of the Anglo-Saxon races is, in its general diffusion, something that borders on the miraculous. Even their Shakespeare is reputed to have been very largely endowed with this national virtue. It is a faculty which has very little to do with calculation, or with much or close thinking, or with any laborious or subtle mental operation,—a quick or active mind is perhaps the last thing with which the British people can be accredited; this instinct of theirs is something spontaneous, almost aboriginal, moving with the sureness, the ruthless- ness of nature's unconscious movements,—it is a tact, native to the force that is life. It is this attribute which the English- man draws from the collective genius of his race that marks him out from among all others; this is his forte, it is this which has created his nation and made it great and strong.

All other nations have this one, or that other, line of self- expression, special to each; but it is India's characteristic not to have had any such single and definite modus vivendi—what was single and definite in her case was a mode not of living but of being. India looked above all to the very self in things, and in all her life-expression it was the soul per se which mattered to her,—even as the great Yajnavalkya said to his wife Maitreyi, atmanastu kamaya sarvam priyam bhavati. The expressions of the self had no intrinsic value of their own and mattered only so far as they symbolised or embodied or pointed to the secret reality of the Atman. And perhaps it was on this account that India's creative activities, even in external life, were once upon a time so rich and varied, so stupendous and full of marvel. Because she was attached and limited to no one

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dominating power of life, she could create infinite forms, so many channels of power for the soul whose realisation was her end and aim.

There was no department of life or culture in which it could be said of India that she was not great, or even, in a way, supreme. From hard practical politics touching our earth, to the nebulous regions of abstract metaphysics, everywhere India expressed the power of her genius equally well. And yet none of these, neither severally nor collectively, constituted her specific genius; none showed the full height to which she Could raise herself, none compassed the veritable amplitude of her innermost reality. It is when we come to the domain of the Spirit, of God-realisation that we find the real nature and stature and genius of the Indian people; it is here that India lives and moves as in her own home of Truth. The greatest and the most popular names in Indian history are not names of warriors or statesmen, nor of poets who were only poets, nor of mere intellectual philosophers, however great they might be, but of Rishis, who saw and lived the Truth and communed with the gods, of Avataras who brought down and incarnated here below something of the supreme realities beyond.

The most significant fact in the history of India is the unbroken continuity of the line of her spiritual masters who never ceased to appear even in the midst of her most dark and distressing ages. Even in a decadent and fast disintegrating India, when the whole of her external life was a mass of ruins, when her political and economical and even her cultural life was brought to stagnation and very near to decomposition, this undying Fire in her secret heart was ever alight and called in the inevitable rebirth and rejuvenation. Ramakrishna, with Vivekananda as his emanation in life dynamic and material, symbolises this great secret of India's evolution. The promise that the Divine held out in the Gita to Bharata's descendant finds a ready fulfilment in India, in Bharata's land, more perhaps than anywhere else in the world; for in India has the Divine taken birth over and over again to save the pure in heart, to destroy the evil-doer and to establish the Right Law of life.

Other peoples may be the arms and the feet and the head of

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Humanity, but India is its heart, its soul—for she cherishes always within her the Truth that lives for ever, the flaming God-head, the Immortal awake in mortality, as say the Vedas, amrto martyesu rtava.

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