-08_THE PURPOSE OF AVATARHOOD.htm

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step is not a featureless Absolute, but the supermind. I consider that in trying to overshoot, Buddha like Shankara made a mistake, calling away the dynamic side of the liberation. Therefore there has to be a correction by Kalki.

     I was of course dealing with the ten Avatars as a "parable of the evolution", and only explaining the interpretation we can put on it from that point of view. It was not my own view of the thing that I was giving.

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Too much importance need not be attached to the details about Kalki—they are rather symbolic than an attempt to prophesy details of future history. What is expressed is something that has to come, but it is symbolically indicated, no more.

    So too, too much weight need not be put on the exact figures about the Yugas in the Purana. Here again the Kala and the Yugas indicate successive periods in the cyclic wheel of evolution,—the perfect state, decline and disintegration of successive ages of humanity followed by a new birth—the mathematical calculations are not the important element. The argument of the end of the Kali Yuga already come or coming and a new Satya Yuga coming is a very familiar one and there have been many who have upheld it.

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I only took the Puranic list of Avatars and interpreted it as a parable of evolution, so as to show that the idea of evolution is implicit behind the theory of Avatarhood. As to whether one accepts Buddha as an Avatar or prefers to put others in his place (in some lists Balaram replaces Buddha), is a matter of individual feeling. The Buddhist Jatakas are legends about the past incarnations of the Buddha, often with a teaching implied in them, and are not a part of the Hindu system. To the Buddhists Buddha was not an Avatar at all, he was the soul climbing up the ladder of spiritual evolution till it reached the final stage of emancipation— although Hindu influence did make Buddhism develop the idea of an eternal Buddha above, that was not a universal or funda-

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mental Buddhistic idea. Whether the Divine in manifesting his Avatarhood could choose to follow the line of evolution from the lowest scale, manifesting on each scale as a Vibhuti is a question again to which the answer is not inevitably in the negative. If we accept the evolutionary idea, such a thing may have its place.

     If Buddha taught something different from Krishna, that does not prevent his advent from being necessary in the spiritual evolution. The only question is whether the attempt to scale the heights of an absolute Nirvana through negation of cosmic existence was a necessary step or not, having a view to the fact that one can make the attempt to reach the Highest on the neti neti as well as the iti iti line.

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He [Buddha] affirmed practically something unknowable that was Permanent and Unmanifested. Adwaita does the same. Buddha never said he was an Avatar of a Personal God but that he was the Buddha. It is the Hindus who made him an Avatar. If Buddha had looked upon himself as an Avatar at all, it would have been as an Avatar of the impersonal Truth.

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I don’t know that historically there could have been any other Buddha. It is the Vaishnava Puranas, I think, that settled the list of Avatars, for they are all Avatars of Vishnu according to the Purana. The final acceptance by all may have come later than Shankara, after the Buddhist-Brahminic controversy had ceased to be an actuality. For some time there was a tendency to substitute Balarama’s name for Buddha’s or to say that Buddha was an Avatar of Vishnu, but that he came to mislead the Asuras. He is evidently aimed at in the story of Mayamoha in the Vishnu Purana.

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If a Divine Consciousness and Force descended and through the personality we call Buddha did a great work for the world, then

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Buddha can be called an Avatar—the tapasya and arriving at knowledge are only an incident of the manifestation.

If on the other hand Buddha was only a human being like many others who arrived at some knowledge and preached it, then he was not an Avatar—for of that kind there have been thousands and they cannot be all Avatars.

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Krishna is not the supramental Light. The descent of Krishna would mean the descent of the overmind Godhead preparing, though not itself actually, the descent of supermind and Ananda. Krishna is the Anandamaya; he supports the evolution through the overmind leading it towards the Ananda.

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One can be the head of a spiritual organisation or the Messiah of a religion or an Avatar without in this life reaching the super-mind and beyond.

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Yugeyuge¹ may be used in a general sense, as in English "from age to age" and not refer technically to the yuga proper according to the Puranic computation. But the bahuni² has an air of referring to very numerous lives especially when coupled with tava ca. In that case all these many births could not be full incarnations,—many may have been merely Vibhuti births carrying on the thread from incarnation to incarnation. About Arjuna’s accompanying him in each and every birth, nothing is said, but it would not be likely—many, of course.

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But each being in a new birth prepares a new mind, life and body

¹ About his many births Krishna says, sambhavdmi yuge yuge. See Gita, Ch. IV, 8.

² Bahuni me vyatliani janmdni tava carjuna. Gita, Ch. IV, 5.

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—otherwise John Smith would always be John Smith and would have no chance of being Piyusha Kanti Ghose. Of course inside there are old personalities contributing to the new life—but I am speaking of the new visible personality, the outer man, mental, vital, physical. It is the psychic being that keeps the link from birth to birth and makes all the manifestations of the same person. It is therefore to be expected that the Avatar should take on a new personality each time, a personality suited for the new times, work, surroundings. In my own view of things, however, the new personality has a series of Avatar births behind him, births in which the intermediate evolution has been followed and assisted from age to age.

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I suppose very few recognised him [Krishna] as an Avatar,—certainly it was not at all a general recognition. Among the few those nearest him do not seem to have counted—it was less prominent people like Vidura etc.

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Those who were with Krishna were in all appearance men like other men. They spoke and acted with each other as men with men and were not thought of by those around them as gods. Krishna himself was known by most as a man—only a few worshipped him as the Divine.

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An Avatar, roughly speaking, is one who is conscious of the presence and power of the Divine born in him or descended into him and governing from within his will and life and action; he feels identified inwardly with this divine power and presence.

    A Vibhuti is supposed to embody some power of the Divine and is enabled by it to act with great force in the world, but that is all that is necessary to make him a Vibhuti: the power may be very great, but the consciousness is not that of an inborn or indwelling Divinity. This is the distinction we can gather from the Gita which

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is the main authority on this subject. If we follow this distinction, we can confidently say from what is related of them that Rama and Krishna can be accepted as Avatars; Buddha figures as such although with a more impersonal consciousness of the Power within him. Ramakrishna voiced the same consciousness when he spoke of Him who was Rama and who was Krishna being within him. But Chaitanya’s case is peculiar; for according to the accounts he ordinarily felt and declared himself a bhakta of Krishna and nothing more, but in great moments he manifested Krishna, grew luminous in mind and body and was Krishna himself and spoke and acted as the Lord. His contemporaries saw in him an Avatar of Krishna, a manifestation of the Divine Love.

Shankara and Vivekananda were certainly Vibhutis; they cannot be reckoned as more, though as Vibhutis they were very great.

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It was not my intention to question in any degree Chaitanya’s position as an Avatar of Krishna and the Divine Love. That character of the manifestation appears very clearly from all the accounts about him and even, if what is related about the appearance of Krishna in him from time to time is accepted, these outbursts of the splendour of the Divine Being are among the most remarkable in the story of the Avatar. As for Sri Ramakrishna, the manifestation in him was not so intense but more many-sided and fortunately there can be no doubt about the authenticity of the details of his talk and actions since they have been recorded from day to day by so competent an observer as Mahendranath Gupta. I would not care to enter into any comparison as between these two great spiritual personalities: both exercised an extraordinary influence and did something supreme in their own sphere.

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He [Ramakrishna] never wrote an autobiography—what he said was in conversation with his disciples and others. He was certainly quite as much an Avatar as Christ or Chaitanya.

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Mahmed would himself have rejected the idea of being an Avatar, so we have to regard him only as the prophet, the instrument, the Vibhuti. Christ realised himself as the Son who is one with the Father—he must therefore be an arhfa avatdra, a partial incarnation.

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What Leonardo da Vinci held in himself was all the new age of Europe on its many sides. But there was no question of Avatar-hood or consciousness of a descent or pressure of spiritual forces. Mysticism was no part of what he had to manifest.

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There are two sides of the phenomenon of Avatarhood, the Divine Consciousness and the instrumental personality. The Divine Consciousness is omnipotent but it has put forth the instrumental personality in Nature under the conditions of Nature and it uses it according to the rules of the game—though also sometimes to change the rules of the game. If Avatarhood is only a flashing miracle, then I have no use for it. If it is a coherent part of the arrangement of the omnipotent Divine in Nature, then I can understand and accept it.

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I have said that the Avatar is one who comes to open the Way for humanity to a higher consciousness—if nobody can follow the Way, then either our conception of the thing, which is also that of Christ and Krishna and Buddha also, is all wrong or the whole life and action of the Avatar is quite futile. X seems to say that there is no way and no possibility of following, that the struggles and sufferings of the Avatar are unreal and all humbug,—there is no possibility of struggle for one who represents the Divine. Such a conception makes nonsense of the whole idea of Avatarhood; there is then no reason in it, no necessity in it, no meaning in it. The Divine being all-powerful can lift people up without bothering to come down on earth. It is only if it is a part of the world-arrangement that he should take upon himself the burden

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of humanity and open the Way that Avatarhood has any meaning.

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The Avatar is not supposed to act in a non-human way—he takes up human action and uses human methods with the human consciousness in front and the Divine behind. If he did not his taking a human body would have no meaning and would be of no use to anybody. He could just as well have stayed above and done things from there.

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As for the Divine and the human, that also is a mind-made difficulty. The Divine is there in the human, and the human fulfilling and exceeding its highest aspirations and tendencies becomes the Divine. That is what your depression could not understand— that when the Divine descends, he takes upon himself the burden of humanity in order to exceed it—he becomes human in order to show humanity how to become Divine. But that cannot be if there is only a weakling without any divine Presence within or divine Force behind him—he has to be strong in order to put his strength into all who are willing to receive it. There is therefore in him a double element—human in front, Divine behind— and it is that which gives the impression of unfathomableness of which you complained. If you look upon the human alone, looking with the external eye only and not willing or ready to see anything else, you will see a human being only—if you look for the Divine, you will find the Divine.

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It is true that it is impossible for the limited human reason to judge the way or purpose of the Divine,—which is the way of the Infinite dealing with the finite.

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It is not by your mind that you can hope to understand the

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Divine and its action, but by the growth of a true and divine consciousness within you. If the Divine were to unveil and reveal itself in all its glory, the mind might feel a Presence, but it would not understand its action or its nature. It is in the measure of your own realisation and by the birth and growth of that greater consciousness in yourself that you will see the Divine and understand its action even behind its terrestrial disguises.

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An Avatar or Vibhuti have the knowledge that is necessary for their work, they need not have more. There was absolutely no reason why Buddha should know what was going on in Rome. An Avatar even does not manifest all the Divine omniscience and omnipotence; he has not come for any such unnecessary display; all that is behind him but not in the front of his consciousness. As for the Vibhuti, the Vibhuti need not even know that he is a power of the Divine. Some Vibhutis like Julius Caesar for instance have been atheists. Buddha himself did not believe in a personal God, only in some impersonal and indescribable Permanent.

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Men’s way of doing things well is through a clear mental connection; they see things and do things with the mind and what they want is a mental and human perfection. When they think of a manifestation of Divinity, they think it must be an extraordinary perfection in doing ordinary human things—an extraordinary business faculty, political, poetic or artistic faculty, an accurate memory, not making mistakes, not undergoing any defeat or failure. Or else they think of things which they call superhuman like not eating food or telling cotton-futures or sleeping on nails or eating them. All that has nothing to do with manifesting the Divine…. These human ideas are false.

    The Divinity acts according to another consciousness, the consciousness of the Truth above and the Lila below and It acts according to the need of the Lila, not according to man’s ideas of what It should or should not do. This is the first thing one must

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grasp, otherwise one can understand nothing about the manifestation of the Divine.

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If the Divine were not in essence omnipotent, he could not be omnipotent anywhere—whether in the supramental or anywhere else. Because he chooses to limit or determine his action by conditions, it does not make him less omnipotent. His self-limitation is itself an act of omnipotence.. . .

    Why should the Divine be tied down to succeed in all his operations? What if failure suits him better and serves better the ultimate purpose? What rigid primitive notions are these about the Divine!

    Certain conditions have been established for the game and so long as those conditions remain unchanged certain things are not done,—so we say they are impossible, can’t be done. If the conditions are changed then the same things are done or at least become licit—allowable, legal according to the so-called laws of Nature, and then we say they can be done. The Divine also acts according to the conditions of the game. He may change them, but he has to change them first, not proceed, while maintaining the conditions, to act by a series of miracles.

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If the Avatars are shams, they have no value for others nor any true effect, Avatarhood becomes perfectly irrational and unreal and meaningless. The Divine does not need to suffer or struggle for himself; if he takes on these things, it is in order to bear the world-burden and help the world and men; and if the sufferings and struggles are to be of any help, they must be real. A sham or falsehood cannot help. They must be as real as the struggles and sufferings of men themselves—the Divine bears them and at the same time shows the way out of them. Otherwise, his assumption of human nature has no meaning and no utility and no value. What is the use of admitting Avatarhood if you take all the meaning out of it?

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If your argument is that the life-actions, struggles of the Avatar (e.g. Rama’s, Krishna’s) are unreal because the Divine is there and knows it is all a Maya, in man also there is a self, a spirit that is immortal, untouched, divine; you can say that man’s sufferings and ignorance are only put on, sham, unreal. But if man feels them as real and if the Avatar feels his work and the difficulties to be serious and real?

If the existence of the Divinity is of no practical effect, what is the use of a theoretical admission? The manifestation of the Divine in the Avatar is of help to man because it helps him to discover his own divinity and find the way to realise it. If the difference is so great that the humanity by its very nature prevents all possibility of following the way opened by the Avatar, it merely means that there is no divinity in man that can respond to the Divinity in the Avatar.

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I repeat, the Divine when he takes on the burden of terrestrial nature, takes it fully, sincerely and without any conjuring tricks or pretence. If he has something behind him which emerges always out of the coverings, it is the same thing in essence, even if greater in degree, that is behind others—and it is to awaken that that he is there. . . .

    The psychic being does the same for all who are intended for the spiritual way—men need not be extraordinary beings to follow it. That is the mistake you are making—-to harp on greatness as if only the great can be spiritual….

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I am rather perplexed by your strictures on Rama. Cowardice is the last thing that can be charged against Valmiki’s Rama; he has always been considered as a warrior and it is the "martial races" of India who have made him their god. Valmiki everywhere paints him as a great warrior. His employment of ruse against an infrahuman enemy does not prove the opposite—for that is always how the human (even great warriors and hunters) has dealt with the infrahuman. I think it is Madhusudan who

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has darkened Valmiki’s hero in Bengali eyes and turned him into a poor puppet, but that is not the authentic Rama who, say what one will, was a great epic figure,—Avatar or no Avatar. As for conventional morality, all morality is a convention—man cannot live without conventions, mental and moral, otherwise he feels himself lost in the rolling sea of the anarchic forces of the vital Nature. Even the Russells and Bernard Shaws can only end by setting up another set of conventions in the place of those they have skittled over. Only by rising above mind can one really get beyond conventions—Krishna was able to do it because he was not a mental human being but an overmental godhead acting freely out of a greater conciousness than man’s. Rama was not that, he was the Avatar of the sattwic mind—mental, emotional, moral—and he followed the Dharma of the age and race. That may make him temperamentally congenial to Gandhi and the reverse to you; but just as Gandhi’s temperamental recoil from Krishna does not prove Krishna to be no Avatar, so your temperamental recoil from Rama does not establish that he was not an Avatar. However, my main point will be that Avatarhood does not depend upon these questions at all, but has another basis, meaning and purpose.

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I have no intention of entering into a supreme defence of Rama —I only entered into the points about Bali etc. because these are usually employed nowadays to belittle him as a great personality on the usual level. But from the point of view of Avatarhood I would no more think of defending his moral perfection according to modern standards than I would think of defending Napoleon or Caesar against the moralists or the democratic critics or the debunkers in order to prove that they were Vibhutis. Vibhuti, Avatar are terms which have their own meaning and scope, and they are not concerned with morality or immorality, perfection or imperfection according to small human standards or setting an example to men or showing new moral attitudes or giving new spiritual teachings. These may or may not be done, but they are not at all the essence of the matter.

    Also, I do not consider your method of dealing with the human

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personality of Rama to be the right one. It has to be taken as a whole in the setting that Valmiki gave it (not treated as if it were the story of a modern man) and with the significance that he gave to his hero’s personality, deeds and works. If it is pulled out of its setting and analysed under the dissecting knife of a modern ethical mind, it loses all its significance at once. Krishna so treated becomes a debauchee and trickster who no doubt did great things in politics—but so did Rama in war. Achilles and Odysseus pulled out of their setting become, one a furious egoistic savage and the other a cruel and cunning savage. I consider myse¹ under an obligation to enter into the spirit, significance, atmo phere of the Mahabharata, Iliad, Ramayana and identify myse¹ with their time-spirit before I can feel what their heroes were i themselves apart from the details of their outer action.

     As for the Avatarhood, I accept it for Rama because he fil" a place in the scheme—and seems to me to fill it rightly—an because when I read the Ramayana I feel a great afflatus whic I recognise and which makes of its story—mere faery-tale thoug it seems—a parable of a great critical transitional event the happened in the terrestrial evolution and gives to the mai character’s personality and action a significance of the larg typical cosmic kind which these actions would not have had i they had been done by another man in another scheme of events The Avatar is not bound to do extraordinary actions, but he is bound to give his acts or his work or what he is—any of these or all—a significance and an effective power that are part of something essential to be done in the history of the earth and its races.

     All the same, if anybody does not see as I do and wants to eject Rama from his place, I have no objection—I have no particular partiality for Rama—provided somebody is put in who can worthily fill up the gap his absence leaves. There was somebody there, Valmiki’s Rama or another Rama or somebody not Rama.

    Also I do not mean that I admit the validity of your remarks about Rama, even taken as a piecemeal criticism, but that I have no time for it today. I maintain my position about the killing of Bali and the banishment of Sita in spite of Bali’s preliminary objection to the procedure, afterwards retracted, and in spite of the opinion of Rama’s relatives, necessarily from the point of view of the antique dharma—not from that of any universal moral

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standard—which besides does not exist, since the standard changes according to clime or age.

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No, certainly not—an Avatar is not at all bound to be a spiritual prophet—he is never in fact merely a prophet, he is a realiser, an establisher—not of outward things only, though he does realise something in the outward also, but, as I have said, of something essential and radical needed for the terrestrial evolution which is the evolution of the embodied spirit through successive stages towards the Divine. It was not at all Rama’s business to establish the spiritual stage of that evolution—so he did not at all concern himself with that. His business was to destroy Ravana and to establish the Rama-rajya—in other words, to fix for the future the possibility of an order proper to the sattwic civilised human being who governs his life by the reason, the finer emotions, morality, or at least moral ideals, such as truth, obedience, cooperation and harmony, the sense of domestic and public order, —to establish this in a world still occupied by anarchic forces, the Animal mind and the powers of the vital Ego making its own satisfaction the rule of life, in other words, the Vanara and Rakshasa. This is the meaning of Rama and his life-work and it is according as he fulfilled it or not that he must be judged as Avatar or no Avatar. It was not his business to play the comedy of the chivalrous Kshatriya with the formidable brute beast that was Bali, it was his business to kill him and get the Animal under his control. It was his business to be not necessarily a perfect, but a largely representative sattwic Man, a faithful husband and a lover, a loving and obedient son, a tender and perfect brother, father, friend—he is friend of all kinds of people, friend of the outcast Guhaka, friend of the Animal leaders, Sugriva, Hanuman, friend of the vulture Jatayu, friend of even Rakshasa Vibhishana. All that he was in a brilliant, striking but above all spontaneous and inevitable way, not with forcing of this note or that like Harishchandra or Shivi, but with a certain harmonious completeness. But most of all, it was his business to typify and establish the things on which the social idea and its stability depend, truth and honour, the sense of Dharma, public spirit and the sense of

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order. To the first, to truth and honour, much more than to his filial love and obedience to his father—though to that also— he sacrificed his personal rights as the elect of the King and the assembly and fourteen of the best years of his life and went into exile in the forests. To his public spirit and his sense of public order (the great and supreme civic virtue in the eyes of the ancient Indians, Greeks, Romans, for at that time the maintenance of the ordered community, not the separate development and satisfaction of the individual was the pressing need of the human evolution) he sacrificed his own happiness and domestic life and the happiness of Sita. In that he was at one with the moral sense of all the antique races, though at variance with the later romantic individualistic sentimental morality of the modern man who can afford to have that less stern morality just because the ancients sacrificed the individual in order to make the world safe for the spirit of social order. Finally, it was Rama’s business to make the world safe for the ideal of the sattwic human being by destroying the sovereignty of Ravana, the Rakshasa menace. All this he did with such a divine afflatus in his personality and action that his figure has been stamped for more than two millenniums on the mind of Indian culture, and what he stood for has dominated the reason and idealising mind of man in all countries, and in spite of the constant revolt of the human vital, is likely to continue to do so until a greater ideal arises. And you say in spite of all these that he was no Avatar? If you like—but at any rate he stands among the few greatest Vibhutis. You may dethrone him now—for man is no longer satisfied with the sattwic ideal and is seeking for something more—but his work and meaning remain stamped on the past of the earth’s evolving race. When I spoke of the gap that would be left by his absence, I did not mean a gap among the prophets and intellectuals, but a gap in the scheme of Avatarhood—there was somebody who was the Avatar of the sattwic Human as Krishna was the Avatar of the overmental Superman—I can see no one but Rama who can fill the place. Spiritual teachers and prophets (as also intellectuals, scientists, artists, poets, etc.)—these are at the greatest Vibhutis but they are not Avatars. For at that rate all religious founders would be Avatars—Joseph Smith (I think that is his name) of the Mormons, St. Francis of Assisi, Calvin, Loyola and

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a host of others as well as Christ, Chaitanya or Ramakrishna.

     For faith, miracles, Bijoy Goswami, another occasion. I wanted to say this much more about Rama—which is still only a hint and is not the thing I was going to write about the general principle of Avatarhood.

     Nor, may I add, is it a complete or supreme defence of Rama. For that I would have to write about what the story of the Ramayana meant, appreciate Valmiki’s presentation of his chief characters (they are none of them copy-book examples, but great men and women with the defects and merits of human nature, as all men even the greatest are), and show also how the Godhead which has, behind the frontal and instrumental personality we call Rama, worked out every incident of his life as a necessary step in what had to be done. As to the weeping Rama, I had answered that in my other unfinished letter. You are imposing the colder and harder Nordic ideal on the Southern temperament which regarded the expression of emotions, not its suppression, as a virtue. Witness the weeping and lamentations of Achilles, Ulysses and other great heroes, Persian and Indian—the latter especially as lovers.

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Why should not Rama have kdma (lust) as well as prema (love) ? They were supposed to go together as between husband and wife in ancient India. The performances of Rama in the viraha of Sita are due to Valmiki’s poetic idea which was also Kalidasa’s and everybody else’s in those far-off times about how a complete lover should behave in such a quandary. Whether the actual Rama bothered himself to do all that is another matter.

      As for the unconscious Avatar, why not? Chaitanya is supposed to be an Avatar by the Vaishnavas, yet he was conscious of the Godhead behind only when that Godhead came in front and possessed him on rare occasions. Christ said "I and my father are one", but yet he always spoke and behaved as if there were a difference. Ramakrishna’s earlier period was that of one seeking God, not aware from the first of his identity. These are the reputed religious Avatars who ought to be more conscious than a man of action like Rama. And supposing the full and per-

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manent consciousness, why should the Avatar proclaim himself except on rare occasions to an Arjuna or to a few bhaktas or disciples? It is for others to find out what he is; though he does not deny when others speak of him as That, he is not always saying and perhaps never may say or only in moments like that of the Gita, "I am He".

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No time for a full answer to your renewed remarks on Rama tonight. You are intrigued only because you stick to the modern standard, modern measuring-rods of moral and spiritual perfection (introduced by Seely and Bankim) for the Avatar—while I start from another standpoint altogether and resolutely refuse these standard human measures. The ancient Avatars except Buddha were not either standards of perfection or spiritual teachers in spite of the Gita which was spoken, says Krishna, in a moment of supernormal consciousness which he lost immediately afterwards. They were, if I may say so, representative cosmic men who were instruments of a divine Intervention for fixing certain things in the evolution of the earth-race. I stick to that and refuse to submit myself in this argument to any other standard whatever.

    I did not admit that Rama was a blind Avatar, but offered you two alternatives of which the latter represents my real view founded on the impression made on me by the Ramayana that Rama knew very well but refused to be talkative about it—his business being not to disclose the Divine but to fix mental, moral and emotional man (not to originate him, for he was there already) on the earth as against the Animal and Rakshasa forces. My argument from Chaitanya (who was for most of the time to his outward consciousness first a pandit and then a bhakta, but only occasionally the Divine himself) is perfectly rational and logical, if you follow my line and don’t insist on a high specifically spiritual consciousness for the Avatar. I shall point out what I mean in my next.

    By sattwic man I do not mean a moral or an always self-controlled one, but a predominantly mental (as opposed to a vital or merely physical man) who has rajasic emotions and passions,

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but lives predominantly according to his mind and its will and ideas. There is no such thing, I suppose, as a purely sattwic man —since the three gunas go always together in a state of unstable equilibrium—but a predominantly sattwic man is what I have described. My impression of Rama from Valmiki is such—it is quite different from yours. I am afraid your picture of him is quite out of focus—you efface the main lines of the characters, belittle and brush out all the lights to which Valmiki gave so much value and prominence and hammer always at some details and some parts of shadow which you turn into the larger part of Rama. That is what the debunkers do—but a debunked figure is not the true figure.

    By the way, a sattwic man can have a strong passion and strong anger—and when he lets the latter loose, the normally vicious fellow is simply nowhere. Witness the outbursts of anger of Christ, the indignation of Chaitanya—and the general evidence of experience and psychology on the point.

    The trait of Rama which you give as that of an undeveloped man, viz., his decisive spontaneous action according to the will and the idea that came to him, is a trait of the cosmic man and many Vibhutis, men of action of the large Caesarian or Napoleonic type.

    When I said, "Why not an unconscious Avatar?" I was taking your statement (not mine) that Rama was unconscious and how could there be an unconscious Avatar. My own view is that Rama was not blind, not unconscious of his Avatarhood, only uncommunicative about it. But I said that even taking your statement to be correct, the objection was not insuperable. I instanced the case of Chaitanya and the others, because there the facts are hardly disputable. Chaitanya for the first part of his life was simply Nimai Pandit and had no consciousness of being anything else. Then he had his conversion and became the bhakta Chaitanya. This bhakta at times seemed to be possessed by the presence of Krishna, knew himself to be Krishna, spoke, moved and appeared with the light of the Godhead—none around him could think of or see him as anything else when he was in this glorified and transfigured condition. But from that he fell back to the ordinary consciousness of the bhakta and, as I have read in his biography, refused then to consider himself as anything

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more. These, I think, are the facts. Well, then what do they signify? Was he only Nimai Pandit at first? It is quite conceivable that he was so and the descent of the Godhead into him only took place after his conversion and spiritual change. But also afterwards when he was in his normal bhakta-consciousness, was he then no longer the Avatar? An intermittent Avatarhood? Krishna coming down for an afternoon call into Chaitanya and then going up again till the time came for the next visit? I find it difficult to believe in this phenomenon. The rational explanation is that in the phenomenon of Avatarhood there is a Consciousness behind, at first veiled or sometimes perhaps half-veiled, which is that of the Godhead and a frontal consciousness, human or apparently human or at any rate with all the appearance of terrestriality which is the instrumental personality. In that case, it is possible that the secret Consciousness was all along there, but waited to manifest until after the conversion and it manifested intermittently because the main work of Chaitanya was to establish the type of a spiritual and psychic bhakti and love in the emotional vital part of man, preparing the vital in us in that way to turn towards the Divine—at any rate, to fix that possibility in the earth-nature. It was not that there had not been the emotional type of bhakti before; but the completeness of it, the elan, the vital’s rapture in it had never manifested as it manifested in Chaitanya. But for that work it would never have done if he had always been in the Krishna consciousness; he would have been the Lord to whom all gave bhakti, but not the supreme example of the divine ecstatic bhakti. But still the occasional manifestation showed who he was and at the same time evidenced the mystic law of the Immanence.

   Voild—for Chaitanya. But, if Chaitanya, the frontal consciousness, the instrumental personality, was all the time the Avatar, yet except in his highest moments was unconscious of it and even denied it, that pushed a little farther would establish the possibility of what you call an unconscious Avatar, that is to say, of one in which the veiled consciousness might not come in front but always move the instrumental personality from behind. The frontal consciousness might be aware in the inner parts of its being that it was only an instrument of something Divine which was its real Self, but outwardly would think, speak and behave as

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if it were only the human being doing a given work with a peculiar power and splendour. Whether there was such an Avatar or not is another matter, but logically it is possible.

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The question was if certain perfections must not be demanded of the Divine Manifestation which seemed to me quite irrelevant to the reality. I put forward two propositions which appear to me indispensable unless we are to reverse all spiritual knowledge in favour of modern European ideas about things: first, the Divine Manifestation, even when it manifests in mental and human ways, has behind it a consciousness greater than the mind and not bound by the petty mental and moral conventions of this very ignorant human race—so that to impose these standards on the Divine is to try to do what is irrational and impossible. Secondly, this Divine Consciousness behind the apparent personality is concerned with only two things in a fundamental way—the truth above and here below the Lila and the purpose of the incarnation or manifestation, and it does what is necessary for that in the way its greater than human consciousness sees to be the necessary and intended way. But I do not understand how all that can prevent me from answering mental questions. On my own showing, if it is necessary for the divine purpose, it has to be done. Sri Ramakrishna himself answered thousands of questions, I believe. But the answers must be such as he gave and such as I try to give, answers from a higher spiritual experience, from a deeper source of knowledge and not lucubrations of the logical intellect trying to coordinate its ignorance. Still less can there be a placing of a divine truth before the judgments of the intellect to be condemned or acquitted by that authority—for the authority here has no sufficient jurisdiction or competence….

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must be a saint or a yogi.

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In the yoga we do not strive after greatness. It is not a question of Sri Krishna’s disciples but of the earth-consciousness. Rama was a mental man, there is no touch of the overmind consciousness (direct) in anything he said or did, but what he did was done with the greatness of the Avatar. But there have since been men who did live in touch with the planes above mind—higher mind, illumined mind, intuition. There is no question of asking whether they were "greater" than Rama; they might have been less "great", but they were able to live from a new plane of consciousness. And Krishna’s opening the overmind certainly made it possible for the attempt at bringing supermind to the earth to be made.

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About greater and less, one point. Is Captain John Higgins of S.S. Mauretania a greater man than Christopher Columbus because he can reach America without trouble in a few days? Is a University graduate in philosophy greater than Plato because he can reason about problems and systems which had never even occurred to Plato? No, only humanity has acquired greater scientific power which any good navigator can use or a wider intellectual knowledge which anyone with a philosophic training can use. You will say greater scientific power and wider knowledge is not a change of consciousness. Very well, but there are Rama and Ramakrishna. Rama spoke always from the thinking intelligence, the common property of developed men; Ramakrishna constantly from a swift and luminous spiritual intuition. Can you tell me which is the greater? The Avatar recognised by all India? Or the saint and yogi recognised as an Avatar only by his disciples and some others who follow them?

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He [Buddha] had a more powerful vital than Ramakrishna’s, a stupendous will and an invincible mind of thought. If he had led

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the ordinary life, he would have been a great organiser, conqueror and creator. If a man rises to a higher plane of consciousness, it does not necessarily follow that he will be a greater man of action or a greater creator. One may rise to spiritual planes of inspiration undreamed of by Shakespeare and yet not be as great a poetic creator as Shakespeare. "Greatness" is not the object of spiritual realisation any more than fame or success in the world—how are these things the standard of spiritual realisation?

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The answer to the question depends on what value we attach to spiritual experience and to the data of other planes of consciousness, other than the physical, as also on the nature of the relations between the cosmic consciousness and the individual and collective consciousness of man. From the point of view of spiritual and occult Truth, what takes shape in the consciousness of man is a reflection and particular kind of formation, in a difficult medium, of things much greater in their light, power and beauty or in their force and range which came to it from the cosmic consciousness of which man is a limited and, in his present state of evolution, a still ignorant part. All this explanation about the genius of the race, of a consciousness of a nation creating the Gods and their forms is a very partial, somewhat superficial and in itself a misleading truth. Man’s mind is not an original creator, it is an intermediary; to start creating it must receive an initiating "inspiration", a transmission or a suggestion from the cosmic consciousness and with that it does what it can. God is, but man’s conceptions of God are reflections in his own mentality, sometimes of the Divine, sometimes of other Beings and Powers and they are what his mentality can make of the suggestions that come to him, generally very partial and imperfect so long as they are still mental, so long as he has not arrived at a higher and truer, a spiritual or mystic knowledge. The Gods already exist, they are not created by man, even though he does seem to conceive them in his own image;—fundamentally, he formulates as best he can what truth about them he receives from the cosmic Reality. An artist or a bhakta may have a vision of the Gods and it may get stabilised and generalised in the consciousness of the race and in that sense

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it may be true that man gives their forms to the Gods; but he does not invent these forms, he records what he sees; the forms that he gives are given to him. In the "conventional" form of Krishna men have embodied what they could see of his eternal beauty and what they have seen may be true as well as beautiful, it conveys something of the form, but it is fairly certain that if there is an eternal form of that eternal beauty, it is a thousand times more beautiful than what man had as yet been able to see of it. Mother India is not a piece of earth; she is a Power, a Godhead, for all nations have such a Devi supporting their separate existence and keeping it in being. Such beings are as real and more permanently real than the men they influence, but they belong to a higher plane, are part of the cosmic consciousness and being and act here on earth by shaping the human consciousness on which they exercise their influence. It is natural for man who sees only his own consciousness individual, national or racial at work and does not see what works upon it and shapes it, to think that all is created by him and there is nothing cosmic and greater behind it. The Krishna consciousness is a reality, but if there were no Krishna, there could be no Krishna consciousness; except in arbitrary metaphysical abstractions there can be no consciousness without a Being who is conscious. It is the person who gives value and reality to the personality, he expresses himself in it and is not constituted by it. Krishna is a being, a person and it is as the Divine Person that we meet him, hear his voice, speak with him and feel his presence. To speak of the consciousness of Krishna as something separate from Krishna is an error of the mind, which is always separating the inseparable and which also tends to regard the impersonal, because it is abstract, as greater, more real and more enduring than the person. Such divisions may be useful to the mind for its own purposes, but it is not the real truth; in the real truth the being or person and its impersonality or state of being are one reality.

     The historicity of Krishna is of less spiritual importance and is not essential, but it has still a considerable value. It does not seem to me that there can be any reasonable doubt that Krishna the man was not a legend or a poetic invention but actually existed upon earth and played a part in the Indian past. Two facts emerge clearly, that he was regarded as an important spiritual

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figure, one whose spiritual illumination was recorded in one of the Upanishads, and that he was traditionally regarded as a divine man, one worshipped after his death as a deity; this is apart from the story in the Mahabharata and the Puranas. There is no reason to suppose that the connection of his name with the development of the Bhagavata religion, an important current in the stream of Indian spirituality, was founded on a mere legend or poetic invention. The Mahabharata is a poem and not history, but it is clearly a poem founded on a great historical event, traditionally preserved in memory; some of the figures connected with it, Dhritarashtra, Parikshit, for instance, certainly existed and the story of the part played by Krishna as leader, warrior and statesman can be accepted as probable in itself and to all appearance founded on a tradition which can be given a historical value and has not, the air of a myth or a sheer poetical invention. That is as much as can be positively said from the point of view of the theoretical reason as to the historic figure of the man Krishna; but in my view there is much more than that in it and I have always regarded the incarnation as a fact and accepted the historicity of Krishna as I accept the historicity of Christ.

     The story of Brindavan is another matter; it does not enter into the main story of the Mahabharata and has a Puranic origin and it could be maintained that it was intended all along to have a symbolic character. At one time I accepted that explanation, but I had to abandon it afterwards; there is nothing in the Puranas that betrays any such intention. It seems to me that it is related as something that actually occurred or occurs somewhere. The Gopis are to them realities and not symbols. It was for them at the least an occult truth, and occult and symbolic are not the same thing; the symbol may be only a significant mental construction or only a fanciful invention, but the occult is a reality which is actual somewhere, behind the material scene as it were and can have its truth for the terrestrial life and its influence upon it may even embody itself there. The Lila of the Gopis seems to be conceived as something which is always going on in a divine Gokul and which projected itself in an earthly Brindavan and can always be realised and its meaning made actual in the soul. It is to be presumed that the writers of the Puranas took it as having been actually projected on earth in the life of the incarnate

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Krishna and it has been so accepted by the religious mind of India.

     These questions and the speculations to which they have given rise have no indispensable connection with the spiritual life. There what matters is the contact with Krishna and the growth towards the Krishna consciousness, the presence, the spiritual relation, the union in the soul and till that is reached, the aspiration, the growth in bhakti and whatever illumination one can get on the way. To one who has had these things, lived in the presence, heard the voice, known Krishna as Friend or Lover, Guide, Teacher, Master or, still more, has had his whole consciousness changed by the contact, or felt the presence within him, all such questions have only an outer and superficial interest. So also, to one who has had contact with the inner Brindavan and the Lila of the Gopis, made the surrender and undergone the spell of the joy and the beauty or even only turned to the sound of the flute, the rest hardly matters. But from another point of view, if one can accept the historical reality of the incarnation, there is this great spiritual gain that one has a point d’appui for a more concrete realisation in the conviction that once at least the Divine has visibly touched the earth, made the complete manifestation possible, made it possible for the divine supernature to descend into this evolving but still very imperfect terrestrial nature.

Of course, X’s view about the canalisation of Niagara is my standpoint also. But for the human mind it is difficult to get across the border between mind and spirit without making a forceful rush or push along one line only and that must be some line of pure experience in which, especially if it is the bhakti way, one gets easily swallowed up in the rapids (did not Chaitanya at last disappear in the waters?) and goes no farther. The first thing is to break into the spiritual consciousness, any part of it, anyhow and anywhere, afterwards one can explore the country, to which exploration there can hardly be a limit; one is always going higher and higher, getting wider and wider, but there is a certain intense ecstasy about the first complete plunge which is extraordinarily seizing. It is not only the Bhakta’s rapture, but the Jnani’s plunge into the Brahma-Nirvana or Brahmananda

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or release into the still eternity of the Self that is of that seizing and absorbing character—it does not look at first as if one could or would care or need to get beyond into anything else. One cannot find fault with the Sannyasi lost in his laya or the Bhakta lost in his ecstasy; they remain there probably because they are constituted for that and it is the limit of their leap. But, all the same, it has always appeared to me that it is a stage and not the end; I subscribe fully to the canalisation of the Niagara. Adhikara is, of course, a matter of the psychology and the soul and the nature, it has nothing to do with any outer or artificial standards.

     Then as to the Avatar and the symbols. There is, it seems to me, a cardinal error in the modern insistence on the biographical and historical, that is to say, the external factuality of the Avatar, the incidents of his outward life. What matters is the spiritual Reality, the Power, the Influence that come with him or that he brought down by his action and his existence. First of all, what matters in a spiritual man’s life is not what he did or what he was outside to the view of the men of his time (that is what historicity or biography comes to, does it not?) but what he was and did within; it is only that that gives any value to his outer life at all. It is the inner life that gives to the outer any power it may have and the inner life of a spiritual man is something vast and full and, at least in the great figures, so crowded and teeming with significant things that no biographer or historian could ever hope to seize it all or tell it. Whatever is significant in the outward life is so because it is symbolical of what has been realised within himself and one may go on and say that the inner life also is only significant as an expression, a living representation of the movement of the Divinity behind it. That is why we need not enquire whether the stories about Krishna were transcripts, however loose, of his acts on earth or are symbol-representations of what Krishna was and is for men, of the Divinity expressing itself in the figure of Krishna. Buddha’s renunciation, his temptation by Mara, his enlightenment under the Bo-tree are such symbols, so too the virgin birth, the temptation in the desert, the crucifixion of Christ are such symbols, true by what they signify, even if they are not scrupulously recorded historical events. The outward facts as related of Christ or Buddha are not much more than what has happened in many other lives—what is it that gives Buddha

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or Christ their enormous place in the spiritual world? It was because something manifested through them that was more than any outward event or any teaching. The verifiable historicity gives us very little of that, yet it is that only that matters. So it seems to me that X is fundamentally right in what he says of the symbols. To the physical mind only the words and facts and acts of a man matter; to the inner mind it is the spiritual happenings in him that matter. Even the teachings of Buddha and Christ are spiritually true not as mere mental teachings but as the expression of spiritual states or happenings in them which by their life on earth they made possible (or even dynamically potential) in others. Also, evidently, sectarian walls are a mistake, an accretion, a mental limiting of the Truth which may serve a mental, but not a spiritual purpose. The Avatar, the Guru have no meaning if they do not stand for the Eternal; it is that that makes them what they are for the worshipper or the disciple.

    It is also a fact that nobody can give you any spiritual realisation which does not come from something in one’s true Self, it is always the Divine who reveals himself and the Divine is within you; so He who reveals must be felt in your own heart. Your query here simply suggests that this is a truth which can be misinterpreted or misused, but so can every spiritual truth if it is taken hold of in the wrong way—and the human mind has a great penchant for taking Truth by the wrong end and arriving at falsehood. All statements about these things are, after all, mental statements and at the mercy of any mind that interprets them. There is a snag in every such statement created not by the Truth that it expresses but by the mind’s interpretation. The snag (what you call the slip) lies not in the statement itself which is quite correct, but in the deflected sense in which it may be taken by ignorant or self-sufficient minds enamoured of their ego. Many have put forward the "own self" gospel without taking the trouble to see whether it is the true Self, have pitted the ignorance of their "own self"—in fact, their ego—against the knowledge of the Guru or made their ego or something that flattered and fostered it the Ishta Devata. The snag in the worship of Guru or Avatar is a sectarian bias which insists on the Representative or the Manifestation but loses sight of the Manifested; the snag in the emphasis on the other side is the ignoring of the need or

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What X says—the central thing—is very correct, as always, the position of all who have any notion of spirituality, though the religionists seem to find it difficult to get to it. But though Christ and Krishna are the same, they are the same in difference,—that is indeed the utility of so many manifestations instead of there being only one as these missionaries would have it. But is it really because the historical Christ has been made too much the foundation-stone of the Faith that Christianity is failing? It may be something inadequate in the religion itself—perhaps in Religion itself; for all religions are a little off-colour now. The need of a larger opening of the soul into the Light is being felt, an opening through which the expanding human mind and heart can follow.

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belittling of the value of the Representative or Manifestation and the substitution, not of the true Self one in all, but of one’s "own self" as the guide and light. How many have done that and lost the way through the pull of the magnified ego which is one of the great perils on the way! However that does not lessen the truth of the things said by X,—only in looking at the many sides of Truth one must put each thing in its place in the harmony of the All which is for us the expression of the Supreme.

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