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of life with the religious sense; it demanded a pervadingly religio-philosophic culture. The highest spirituality indeed moves in a free and wide air far above that lower stage of seeking which is governed by religious form and dogma; it does not easily bear their limitations and, even when it admits, it transcends them; it lives in an experience which to the formal religious mind is unintelligible. But man does not arrive immediately at that highest inner elevation and, if it were demanded from him at once, he would never arrive there. At first he needs lower supports and stages of ascent; he asks for some scaffolding of dogma, worship, image, sign, form, symbol, some indulgence and permission of mixed half-natural motive on which he can stand while he builds up in him the temple of the spirit. Only when the temple is completed, can the supports be removed, the scaffolding disappear. The religious culture which now goes by the name of Hinduism not only fulfilled this purpose, but, unlike certain credal religions, it knew its purpose. It gave itself no name, because it set itself no sectarian limits; it claimed no universal adhesion, asserted no sole infallible dogma, set up no single narrow path or gate of salvation; it was less a creed or cult than a continuously enlarging tradition of the Godward endeavour of the human spirit. An immense many-sided many-staged provision for a spiritual self-building and self-finding, it had some right to speak of itself by the only name it knew, the   eternal religion, sanātana dharma. It is only if we have a just and right appreciation of this sense and spirit of Indian religion that we can come to an understanding of the true sense and spirit of Indian culture.

Now just here is the first baffling difficulty over which the European mind stumbles; for it finds itself unable to make out what Hindu religion is. Where, it asks, is its soul? where is its mind and fixed thought? where is the form of its body? How can there be a religion which has no rigid dogmas demanding belief on pain of eternal damnation, no theological postulates, even no fixed theology, no credo distinguishing it from antagonistic or rival religions? How can there be a religion which has no papal head, no governing ecclesiastic body, no church, chapel  

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or congregational system, no binding religious form of any kind obligatory on all its adherents, no one administration and discipline? For the Hindu priests are mere ceremonial officiants without any ecclesiastical authority or disciplinary powers and the Pundits are mere interpreters of the Shastra, not the lawgivers of the religion or its rulers. How again can Hinduism be called a religion when it admits all beliefs, allowing even a kind of high-reaching atheism and agnosticism and permits all possible spiritual experiences, all kinds of religious adventures? The only thing fixed, rigid, positive, clear is the social law, and even that varies in different castes, regions, communities. The caste rules and not the Church; but even the caste cannot punish a man for his beliefs, ban heterodoxy or prevent his following a new revolutionary doctrine or a new spiritual leader. If it excommunicates Christian or Muslim, it is not for religious belief or practice, but because they break with the social rule and order. It has been asserted in consequence that there is no such thing as a Hindu religion, but only a Hindu social system with a bundle of the most disparate religious beliefs and institutions. The precious dictum that Hinduism is a mass of folk-lore with an ineffective coat of metaphysical daubing is perhaps the final judgment of the superficial occidental mind on this matter.

This misunderstanding springs from the total difference of outlook on religion that divides the Indian mind and the normal Western intelligence. The difference is so great that it could only be bridged by a supple philosophical training or a wide spiritual culture; but the established forms of religion and the rigid methods of philosophical thought practised in the West make no provision and even allow no opportunity for either. To the Indian mind the least important part of religion is its dogma; the religious spirit matters, not the theological credo. On the contrary to the Western mind a fixed intellectual belief is the most important part of a cult; it is its core of meaning, it is the thing that distinguishes it from others. For it is its formulated beliefs that make it either a true or a false religion, according as it agrees or does not agree with the credo of its critic. This notion, however foolish and shallow, is a necessary consequence  

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of the Western idea which falsely supposes that intellectual truth is the highest verity and, even, that there is no other. The Indian religious thinker knows that all the highest eternal verities are truths of the spirit. The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement, but fruits of the soul’s inner experience. Intellectual truth is only one of the doors to the outer precincts of the temple. And since intellectual truth turned towards the Infinite must be in its very nature many-sided and not narrowly one, the most varying intellectual beliefs can be equally true because they mirror different facets of the Infinite. However separated by intellectual distance, they still form so many side-entrances which admit the mind to some faint ray from a supreme Light. There are no true and false religions, but rather all religions are true in their own way and degree. Each is one of the thousand paths to the One Eternal.

Indian religion placed four necessities before human life. First, it imposed upon the mind a belief in a highest consciousness or state of existence universal and transcendent of the universe, from which all comes, in which all lives and moves without knowing it and of which all must one day grow aware, returning towards that which is perfect, eternal and infinite. Next, it laid upon the individual life the need of self-preparation by development and experience till man is ready for an effort to grow consciously into the truth of this greater existence. Thirdly, it provided it with a well-founded, well-explored, many-branching and always enlarging way of knowledge and of spiritual or religious discipline. Lastly, for those not yet ready for these higher steps it provided an organisation of the individual and collective life, a framework of personal and social discipline and conduct, of mental and moral and vital development by which they could move each in his own limits and according to his own nature in such a way as to become eventually ready for the greater existence. The first three of these elements are the most essential to any religion, but Hinduism has always attached to the last also a great importance; it has left out no part of life as a thing secular and foreign to the religious and spiritual life. Still the  

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Indian religious tradition is not merely the form of a religio-social system, as the ignorant critic vainly imagines. However greatly that may count at the moment of a social departure, however stubbornly the conservative religious mind may oppose all pronounced or drastic change, still the core of Hinduism is a spiritual, not a social discipline. Actually we find religions like Sikhism counted in the Vedic family although they broke down the old social tradition and invented a novel form, while the Jains and Buddhists were traditionally considered to be outside the religious fold although they observed Hindu social custom and intermarried with Hindus, because their spiritual system and teaching figured in its origin as a denial of the truth of Veda and a departure from the continuity of the Vedic line. In all these four elements that constitute Hinduism there are major and minor differences between Hindus of various sects, schools, communities and races; but nevertheless there is also a general unity of spirit, of fundamental type and form and of spiritual temperament which creates in this vast fluidity an immense force of cohesion and a strong principle of oneness.

The fundamental idea of all Indian religion is one common to the highest human thinking everywhere. The supreme truth of all that is is a Being or an existence beyond the mental and physical appearances we contact here. Beyond mind, life and body there is a Spirit and Self containing all that is finite and infinite, surpassing all that is relative, a supreme Absolute, originating and supporting all that is transient, a one Eternal. A one transcendent, universal, original and sempiternal Divinity or divine Essence, Consciousness, Force and Bliss is the fount and continent and inhabitant of things. Soul, nature, life are only a manifestation or partial phenomenon of this self-aware Eternity and this conscious Eternal. But this Truth of being was not seized by the Indian mind only as a philosophical speculation, a theological dogma, an abstraction contemplated by the intelligence. It was not an idea to be indulged by the thinker in his study, but otherwise void of practical bearing on life. It was not a mystic sublimation which could be ignored in the dealings of man with the world and Nature. It was a living spiritual  

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Truth, an Entity, a Power, a Presence that could be sought by all according to their degree of capacity and seized in a thousand ways through life and beyond life. This Truth was to be lived and even to be made the governing idea of thought and life and action. This recognition and pursuit of something or someone Supreme is behind all forms the one universal credo of Indian religion, and if it has taken a hundred shapes, it was precisely because it was so much alive. The Infinite alone justifies the existence of the finite and the finite by itself has no entirely separate value or independent existence. Life, if it is not an illusion, is a divine Play, a manifestation of the glory of the Infinite. Or it is a means by which the soul growing in Nature through countless forms and many lives can approach, touch, feel and unite itself through love and knowledge and faith and adoration and a Godward will in works with this transcendent Being and this infinite Existence. This Self or this self-existent Being is the one supreme reality, and all things else are either only appearances or only true by dependence upon it. It follows that self-realisation and God-realisation are the great business of the living and thinking human being. All life and thought are in the end a means of progress towards self-realisation and God-realisation.

Indian religion never considered intellectual or theological conceptions about the supreme Truth to be the one thing of central importance. To pursue that Truth under whatever conception or whatever form, to attain to it by inner experience, to live in it in consciousness, this it held to be the sole thing needful. One school or sect might consider the real self of man to be indivisibly one with the universal Self or the supreme Spirit. Another might regard man as one with the Divine in essence but different from him in Nature. A third might hold God, Nature and the individual soul in man to be three eternally different powers of being. But for all the truth of Self held with equal force; for even to the Indian dualist God is the supreme self and reality in whom and by whom Nature and man live, move and have their being and, if you eliminate God from his view of things, Nature and man would lose for him all their meaning  

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and importance. The Spirit, universal Nature (whether called Maya, Prakriti or Shakti) and the soul in living beings, Jiva, are the three truths which are universally admitted by all the many religious sects and conflicting religious philosophies of India. Universal also is the admission that the discovery of the inner spiritual self in man, the divine soul in him, and some kind of living and uniting contact or absolute unity of the soul in man with God or supreme Self or eternal Brahman is the condition of spiritual perfection. It is open to us to conceive and have experience of the Divine as an impersonal Absolute and Infinite or to approach and know and feel Him as a transcendent and universal sempiternal Person: but whatever be our way of reaching him, the one important truth of spiritual experience is that he is in the heart and centre of all existence and all existence is in him and to find him is the great self-finding. Differences of credal belief are to the Indian mind nothing more than various ways of seeing the one Self and Godhead in all. Self-realisation is the one thing needful; to open to the inner Spirit, to live in the Infinite, to seek after and discover the Eternal, to be in union with God, that is the common idea and aim of religion, that is the sense of spiritual salvation, that is the living Truth that fulfils and releases. This dynamic following after the highest spiritual truth and the highest spiritual aim are the uniting bond of Indian religion and, behind all its thousand forms, its one common essence.

If there were nothing else to be said in favour of the spiritual genius of the Indian people or the claim of Indian civilisation to stand in the front rank as a spiritual culture, it would be sufficiently substantiated by this single fact that not only was this greatest and widest spiritual truth seen in India with the boldest largeness, felt and expressed with a unique intensity, and approached from all possible sides, but it was made consciously the grand uplifting idea of life, the core of all thinking, the foundation of all religion, the secret sense and declared ultimate aim of human existence. The truth announced is not peculiar to Indian thinking; it has been seen and followed by the highest minds and souls everywhere. But elsewhere it has been the  

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living guide only of a few thinkers, or of some rare mystics or exceptionally gifted spiritual natures. The mass of men have had no understanding, no distant perception, not even a reflected glimpse of this something Beyond; they have lived only in the lower sectarian side of religion, in inferior ideas of the Deity or in the outward mundane aspects of life. But Indian culture did succeed by the strenuousness of its vision, the universality of its approach, the intensity of its seeking in doing what has been done by no other culture. It succeeded in stamping religion with the essential ideal of a real spirituality; it brought some living reflection of the very highest spiritual truth and some breath of its influence into every part of the religious field. Nothing can be more untrue than to pretend that the general religious mind of India has not at all grasped the higher spiritual or metaphysical truths of Indian religion. It is a sheer falsehood or a wilful misunderstanding to say that it has lived always in the externals only of rite and creed and shibboleth. On the contrary, the main metaphysical truths of Indian religious philosophy in their broad idea-aspects or in an intensely poetic and dynamic representation have been stamped on the general mind of the people. The ideas of Maya, Lila, divine Immanence are as familiar to the man in the street and the worshipper in the temple as to the philosopher in his seclusion, the monk in his monastery and the saint in his hermitage. The spiritual reality which they reflect, the profound experience to which they point, has permeated the religion, the literature, the art, even the popular religious songs of a whole people.

It is true that these things are realised by the mass of men more readily through the fervour of devotion than by a strenuous effort of thinking; but that is as it must and should be since the heart of man is nearer to the Truth than his intelligence. It is true, too, that the tendency to put too much stress on externals has always been there and worked to overcloud the deeper spiritual motive; but that is not peculiar to India, it is a common failing of human nature, not less but rather more evident in Europe than in Asia. It has needed a constant stream of saints and religious thinkers and the teaching of illuminated Sannyasins to keep the  

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reality vivid and resist the deadening weight of form and ceremony and ritual. But the fact remains that these messengers of the spirit have never been wanting. And the still more significant fact remains that there has never been wanting either a happy readiness in the common mind to listen to the message. The ordinary materialised souls, the external minds are the majority in India as everywhere. How easy it is for the superior European critic to forget this common fact of our humanity and treat this turn as a peculiar sin of the Indian mentality! But at least the people of India, even the “ignorant masses” have this distinction that they are by centuries of training nearer to the inner realities, are divided from them by a less thick veil of the universal ignorance and are more easily led back to a vital glimpse of God and Spirit, self and eternity than the mass of men or even the cultured elite anywhere else. Where else could the lofty, austere and difficult teaching of a Buddha have seized so rapidly on the popular mind? Where else could the songs of a Tukaram, a Ramprasad, a Kabir, the Sikh gurus and the chants of the Tamil saints with their fervid devotion but also their profound spiritual thinking have found so speedy an echo and formed a popular religious literature? This strong permeation or close nearness of the spiritual turn, this readiness of the mind of a whole nation to turn to the highest realities is the sign and fruit of an age-long, a real and a still living and supremely spiritual culture.

The endless variety of Indian philosophy and religion seems to the European mind interminable, bewildering, wearisome, useless; it is unable to see the forest because of the richness and luxuriance of its vegetation; it misses the common spiritual life in the multitude of its forms. But this infinite variety is itself, as Vivekananda pertinently pointed out, a sign of a superior religious culture. The Indian mind has always realised that the Supreme is the Infinite; it has perceived, right from its Vedic beginnings, that to the soul in Nature the Infinite must always present itself in an endless variety of aspects. The mentality of the West has long cherished the aggressive and quite illogical idea of a single religion for all mankind, a religion universal by the very force of its narrowness, one set of dogmas, one  

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cult, one system of ceremonies, one array of prohibitions and injunctions, one ecclesiastical ordinance. That narrow absurdity prances about as the one true religion which all must accept on peril of persecution by men here and spiritual rejection or fierce eternal punishment by God in other worlds. This grotesque creation of human unreason, the parent of so much intolerance, cruelty, obscurantism and aggressive fanaticism, has never been able to take firm hold of the free and supple mind of India. Men everywhere have common human failings, and intolerance and narrowness especially in the matter of observances there has been and is in India. There has been much violence of theological disputation, there have been querulous bickerings of sects with their pretensions to spiritual superiority and greater knowledge, and sometimes, at one time especially in southern India in a period of acute religious differences, there have been brief local outbreaks of active mutual tyranny and persecution even unto death. But these things have never taken the proportions which they assumed in Europe. Intolerance has been confined for the most part to the minor forms of polemical attack or to social obstruction or ostracism; very seldom have they transgressed across the line to the major forms of barbaric persecution which draw a long, red and hideous stain across the religious history of Europe. There has played ever in India the saving perception of a higher and purer spiritual intelligence, which has had its effect on the mass mentality. Indian religion has always felt that since the minds, the temperaments, the intellectual affinities of men are unlimited in their variety, a perfect liberty of thought and of worship must be allowed to the individual in his approach to the Infinite.

India recognised authority of spiritual experience and knowledge, but she recognised still more the need of variety of spiritual experience and knowledge. Even in the days of decline when the claim of authority became in too many directions rigorous and excessive, she still kept the saving perception that there could not be one but must be many authorities. An alert readiness to acknowledge new light capable of enlarging the old tradition has always been characteristic of the religious  

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mind in India. Indian civilisation did not develop to a last logical conclusion its earlier political and social liberties, — that greatness of freedom or boldness of experiment belongs to the West; but liberty of religious practice and a complete freedom of thought in religion as in every other matter have always counted among its constant traditions. The atheist and the agnostic were free from persecution in India. Buddhism and Jainism might be disparaged as unorthodox religions, but they were allowed to live freely side by side with the orthodox creeds and philosophies; in her eager thirst for truth she gave them their full chance, tested all their values, and as much of their truth as was assimilable was taken into the stock of the common and always enlarging continuity of her spiritual experience. That ageless continuity was carefully conserved, but it admitted light from all quarters. In latter times the saints who reached some fusion of the Hindu and the Islamic teaching were freely and immediately recognised as leaders of Hindu religion, — even, in some cases, when they started with a Mussulman birth and from the Mussulman standpoint. The Yogin who developed a new path of Yoga, the religious teacher who founded a new order, the thinker who built up a novel statement of the manysided truth of spiritual existence, found no serious obstacle to their practice or their propaganda. At most they had to meet the opposition of the priest and pundit instinctively adverse to any change; but this had only to be lived down for the new element to be received into the free and pliant body of the national religion and its ever plastic order.

The necessity of a firm spiritual order as well as an untrammelled spiritual freedom was always perceived; but it was provided for in various ways and not in any one formal, external or artificial manner. It was founded in the first place on the recognition of an ever enlarging number of authorised scriptures. Of these scriptures some like the Gita possessed a common and widespread authority, others were peculiar to sects or schools: some like the Vedas were supposed to have an absolute, others a relative binding force. But the very largest freedom of interpretation was allowed, and this prevented any of these authoritative  

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books from being turned into an instrument of ecclesiastical tyranny or a denial of freedom to the human mind and spirit. Another instrument of order was the power of family and communal tradition, kuladharma, persistent but not immutable. A third was the religious authority of the Brahmins; as priests they officiated as the custodians of observance, as scholars, acting in a much more important and respected role than the officiating priesthood could claim, — for to the priesthood no great consideration was given in India, — they stood as the exponents of religious tradition and were a strong conservative power. Finally, and most characteristically, most powerfully, order was secured   by the succession of Gurus or spiritual teachers, paramparā, who preserved the continuity of each spiritual system and handed it down from generation to generation but were empowered also, unlike the priest and the Pundit, to enrich freely its significance and develop its practice. A living and moving, not a rigid continuity, was the characteristic turn of the inner religious mind of India. The evolution of the Vaishnava religion from very early times, its succession of saints and teachers, the striking developments given to it successively by Ramanuja, Madhwa, Chaitanya, Vallabhacharya and its recent stirrings of survival after a period of languor and of some fossilisation form one notable example of this firm combination of agelong continuity and fixed tradition with latitude of powerful and vivid change. A more striking instance was the founding of the Sikh religion, its long line of Gurus and the novel direction and form given to it by Guru Govind Singh in the democratic institution of the Khalsa. The Buddhist Sangha and its councils, the creation of a sort of divided pontifical authority by Shankaracharya, an authority transmitted from generation to generation for more than a thousand years and even now not altogether effete, the Sikh Khalsa, the adoption of the congregational form called Samaj by the modern reforming sects indicate an attempt towards a compact and stringent order. But it is noteworthy that even in these attempts the freedom and plasticity and living sincerity of the religious mind of India always prevented it from initiating anything like the overblown ecclesiastical orders and despotic  

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hierarchies which in the West have striven to impose the tyranny of their obscurantist yoke on the spiritual liberty of the human race.

The instinct for order and freedom at once in any field of human activity is always a sign of a high natural capacity in that field, and a people which could devise such a union of unlimited religious liberty with an always orderly religious evolution, must be credited with a high religious capacity, even as they cannot be denied its inevitable fruit, a great, ancient and still living spiritual culture. It is this absolute freedom of thought and experience and this provision of a framework sufficiently flexible and various to ensure liberty and yet sufficiently sure and firm to be the means of a stable and powerful evolution that have given to Indian civilisation this wonderful and seemingly eternal religion with its marvellous wealth of many-sided philosophies, of great scriptures, of profound religious works, of religions that approach the Eternal from every side of his infinite Truth, of Yoga-systems of psycho-spiritual discipline and self-finding, of suggestive forms, symbols and ceremonies which are strong to train the mind at all stages of development towards the Godward endeavour. Its firm structure capable of supporting without peril a large tolerance and assimilative spirit, its vivacity, intensity, profundity and multitudinousness of experience, its freedom from the unnatural European divorce between mundane knowledge and science on the one side and religion on the other, its reconciliation of the claims of the intellect with the claims of the spirit, its long endurance and infinite capacity of revival make it stand out today as the most remarkable, rich and living of all religious systems. The nineteenth century has thrown on it its tremendous shock of negation and scepticism but has not been able to destroy its assured roots of spiritual knowledge. A little disturbed for a brief moment, surprised and temporarily shaken by this attack in a period of greatest depression of the nation’s vital force, India revived almost at once and responded by a fresh outburst of spiritual activity, seeking, assimilation, formative effort. A great new life is visibly preparing in her, a mighty transformation and farther dynamic evolution and potent march forward into the  

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inexhaustible infinities of spiritual experience.

The many-sided plasticity of Indian cult and spiritual experience is the native sign of its truth, its living reality, the unfettered sincerity of its search and finding; but this plasticity is a constant stumbling block to the European mind. The religious thinking of Europe is accustomed to rigid impoverishing definitions, to strict exclusions, to a constant preoccupation with the outward idea, the organisation, the form. A precise creed framed by the logical or theological intellect, a strict and definite moral code to fix the conduct, a bundle of observances and ceremonies, a firm ecclesiastical or congregational organisation, that is Western religion. Once the spirit is safely imprisoned and chained up in these things, some emotional fervours and even a certain amount of mystic seeking can be tolerated — within rational limits; but, after all, it is perhaps safest to do without these dangerous spices. Trained in these conceptions, the European critic comes to India and is struck by the immense mass and intricacy of a polytheistic cult crowned at its summit by a belief in the one Infinite. This belief he erroneously supposes to be identical with the barren and abstract intellectual pantheism of the West. He applies with an obstinate prejudgment the ideas and definitions of his own thinking, and this illegitimate importation has fixed many false values on Indian spiritual conceptions, — unhappily, even in the mind of “educated” India. But where our religion eludes his fixed standards, misunderstanding, denunciation and supercilious condemnation come at once to his rescue. The Indian mind on the contrary is averse to intolerant mental exclusions; for a great force of intuition and inner experience had given it from the beginning that towards which the mind of the West is only now reaching with much fumbling and difficulty, — the cosmic consciousness, the cosmic vision. Even when it sees the One without a second, it still admits his duality of Spirit and Nature; it leaves room for his many trinities and million aspects. Even when it concentrates on a single limiting aspect of the Divinity and seems to see nothing but that, it still keeps instinctively at the back of its consciousness the sense of the All and the idea of the One. Even when it distributes its worship among  

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many objects, it looks at the same time through the objects of its worship and sees beyond the multitude of godheads the unity of the Supreme. This synthetic turn is not peculiar to the mystics or to a small literate class or to philosophic thinkers nourished on the high sublimities of the Veda and Vedanta. It permeates the popular mind nourished on the thoughts, images, traditions and cultural symbols of the Purana and Tantra; for these things are only concrete representations or living figures of the synthetic monism, the many-sided unitarianism, the large cosmic universalism of the Vedic scriptures.

Indian religion founded itself on the conception of a timeless, nameless and formless Supreme, but it did not feel called upon, like the narrower and more ignorant monotheisms of the younger races, to deny or abolish all intermediary forms and names and powers and personalities of the Eternal and Infinite. A colourless monism or a pale vague transcendental Theism was not its beginning, its middle and its end. The one Godhead is worshipped as the All, for all in the universe is he or made out of his being or his nature. But Indian religion is not therefore pantheism; for beyond this universality it recognises the supracosmic Eternal. Indian polytheism is not the popular polytheism of ancient Europe; for here the worshipper of many gods still knows that all his divinities are forms, names, personalities and powers of the One; his gods proceed from the one Purusha, his goddesses are energies of the one divine Force. Those ways of Indian cult which most resemble a popular form of Theism, are still something more; for they do not exclude, but admit the many aspects of God. Indian image-worship is not the idolatry of a barbaric or undeveloped mind; for even the most ignorant know that the image is a symbol and support and can throw it away when its use is over. The later religious forms which most felt the impress of the Islamic idea, like Nanak’s worship of the timeless One, Akala, and the reforming creeds of today, born under the influence of the West, yet draw away from the limitations of Western or Semitic monotheism. Irresistibly they turn from these infantile conceptions towards the fathomless truth of Vedanta. The divine Personality of God and his human relations with

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man are strongly stressed by Vaishnavism and Shaivism as the most dynamic Truth; but that is not the whole of these religions, and this divine Personality is not the limited magnified-human personal God of the West. Indian religion cannot be described by any of the definitions known to the occidental intelligence. In its totality it has been a free and tolerant synthesis of all spiritual worship and experience. Observing the one Truth from all its many sides, it shut out none. It gave itself no specific name and bound itself by no limiting distinction. Allowing separative designations for its constituting cults and divisions, it remained itself nameless, formless, universal, infinite, like the Brahman of its agelong seeking. Although strikingly distinguished from other creeds by its traditional scriptures, cults and symbols, it is not in its essential character a credal religion at all but a vast and many-sided, an always unifying and always progressive and self-enlarging system of spiritual culture.¹

It is necessary to emphasise this synthetic character and embracing unity of the Indian religious mind, because otherwise we miss the whole meaning of Indian life and the whole sense of Indian culture. It is only by recognising this broad and plastic character that we can understand its total effect on the life of the community and the life of the individual. And if we are asked, “But after all what is Hinduism, what does it teach, what does it practise, what are its common factors?” we can answer that Indian religion is founded upon three basic ideas or rather three fundamentals of a highest and widest spiritual experience. First comes the idea of the One Existence of the Veda to whom sages give different names, the One without a second of the Upanishads who is all that is and beyond all that is, the Permanent of the Buddhists, the Absolute of the Illusionists, the supreme God or Purusha of the Theists who holds in his power the soul and Nature, — in a word the Eternal, the Infinite. This

1 The only religion that India has apparently rejected in the end, is Buddhism; but in fact this appearance is a historical error. Buddhism lost its separative force, because its spiritual substance, as opposed to its credal parts, was absorbed by the religious mind of Hindu India. Even so, it survived in the North and was exterminated not by Shankaracharya or another, but by the invading force of Islam.  

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is the first common foundation; but it can be and is expressed in an endless variety of formulas by the human intelligence. To discover and closely approach and enter into whatever kind or degree of unity with this Permanent, this Infinite, this Eternal, is the highest height and last effort of its spiritual experience. That is the first universal credo of the religious mind of India.

Admit in whatever formula this foundation, follow this great spiritual aim by one of the thousand paths recognised in India or even any new path which branches off from them and you are at the core of the religion. For its second basic idea is the manifold way of man’s approach to the Eternal and Infinite. The Infinite is full of many infinities and each of these infinities is itself the very Eternal. And here in the limitations of the cosmos God manifests himself and fulfils himself in the world in many ways, but each is the way of the Eternal. For in each finite we can discover and through all things as his forms and symbols we can approach the Infinite; all cosmic powers are manifestations, all forces are forces of the One. The gods behind the workings of Nature are to be seen and adored as powers, names and personalities of the one Godhead. An infinite Conscious-Force, executive Energy, Will or Law, Maya, Prakriti, Shakti or Karma, is behind all happenings, whether to us they seem good or bad, acceptable or inacceptable, fortunate or adverse. The Infinite creates and is Brahma; it preserves and is Vishnu; it destroys or takes to itself and is Rudra or Shiva. The supreme Energy beneficent in upholding and protection is or else formulates itself as the Mother of the worlds, Luxmi or Durga. Or beneficent even in the mask of destruction, it is Chandi or it is Kali, the dark Mother. The One Godhead manifests himself in the form of his qualities in various names and godheads. The God of divine love of the Vaishnava, the God of divine power of the Shakta appear as two different godheads; but in truth they are the one infinite Deity in different figures.² One may

2 This explanation of Indian polytheism is not a modern invention created to meet Western reproaches; it is to be found explicitly stated in the Gita; it is, still earlier, the sense of the Upanishads; it was clearly stated in so many words in the first ancient days by the “primitive” poets (in truth the profound mystics) of the Veda.  

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approach the Supreme through any of these names and forms, with knowledge or in ignorance; for through them and beyond them we can proceed at last to the supreme experience.

One thing however has to be noted that while many modernised Indian religionists tend, by way of an intellectual compromise with modern materialistic rationalism, to explain away these things as symbols, the ancient Indian religious mentality saw them not only as symbols but as world-realities, — even if to the Illusionist realities only of the world of Maya. For between the highest unimaginable Existence and our material way of being the spiritual and psychic knowledge of India did not fix a gulf as between two unrelated opposites. It was aware of other psychological planes of consciousness and experience and the truths of these supraphysical planes were no less real to it than the outward truths of the material universe. Man approaches God at first according to his psychological nature and his capacity for deeper experience, svabhāva, adhikāra. The level of Truth, the plane of consciousness he can reach is determined by his inner evolutionary stage. Thence comes the variety of religious cult, but its data are not imaginary structures, inventions of priests or poets, but truths of a supraphysical existence intermediate between the consciousness of the physical world and the ineffable superconscience of the Absolute.

The third idea of strongest consequence at the base of Indian religion is the most dynamic for the inner spiritual life. It is that while the Supreme or the Divine can be approached through a universal consciousness and by piercing through all inner and outer Nature, That or He can be met by each individual soul in itself, in its own spiritual part, because there is something in it that is intimately one or at least intimately related with the one divine Existence. The essence of Indian religion is to aim at so growing and so living that we can grow out of the Ignorance which veils this self-knowledge from our mind and life and become aware of the Divinity within us. These three things put together are the whole of Hindu religion, its essential sense and, if any credo is needed, its credo.  

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VIII

THE TASK of religion and spirituality is to mediate between God and man, between the Eternal and Infinite and this transient, yet persistent finite, between a luminous Truth-consciousness not expressed or not yet expressed here and the Mind’s ignorance. But nothing is more difficult than to bring home the greatness and uplifting power of the spiritual consciousness to the natural man forming the vast majority of the race; for his mind and senses are turned outward towards the external calls of life and its objects and never inwards to the Truth which lies behind them. This external vision and attraction are the essence of the universal blinding force which is designated in Indian philosophy the Ignorance. Ancient Indian spirituality recognised that man lives in the Ignorance and has to be led through its imperfect indications to a highest inmost knowledge. Our life moves between two worlds, the depths upon depths of our inward being and the surface field of our outward nature. The majority of men put the whole emphasis of life on the outward and live very strongly in their surface consciousness and very little in the inward existence. Even the choice spirits raised from the grossness of the common vital and physical mould by the stress of thought and culture do not usually get farther than a strong dwelling on the things of the mind. The highest flight they reach — and it is this that the West persistently mistakes for spirituality — is a preference for living in the mind and emotions more than in the gross outward life or else an attempt to subject this rebellious life-stuff to the law of intellectual truth or ethical reason and will or aesthetic beauty or of all three together. But spiritual knowledge perceives that there is a greater thing in us; our inmost self, our real being is not the intellect, not the aesthetic, ethical or thinking mind, but the divinity within, the Spirit, and these other things are only the instruments of the  

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Spirit. A mere intellectual, ethical and aesthetic culture does not go back to the inmost truth of the spirit; it is still an Ignorance, an incomplete, outward and superficial knowledge. To have made the discovery of our deepest being and hidden spiritual nature is the first necessity and to have erected the living of an inmost spiritual life into the aim of existence is the characteristic sign of a spiritual culture.

This endeavour takes in certain religions the form of a spiritual exclusiveness which revolts from the outward existence rather than seeks to transform it. The main tendency of the Christian discipline was not only to despise the physical and vital way of living, but to disparage and imprison the intellectual and distrust and discourage the aesthetic thirsts of our nature. It emphasised against them a limited spiritual emotionalism and its intense experiences as the one thing needful; the development of the ethical sense was the sole mental necessity, its translation into act the sole indispensable condition or result of the spiritual life. Indian spirituality reposed on too wide and many-sided a culture to admit as its base this narrow movement; but on its more solitary summits, at least in its later period, it tended to a spiritual exclusiveness loftier in vision, but even more imperative and excessive. A spirituality of this intolerant high-pointed kind, to whatever elevation it may rise, however it may help to purify life or lead to a certain kind of individual salvation, cannot be a complete thing. For its exclusiveness imposes on it a certain impotence to deal effectively with the problems of human existence; it cannot lead it to its integral perfection or combine its highest heights with its broadest broadness. A wider spiritual culture must recognise that the Spirit is not only the highest and inmost thing, but all is manifestation and creation of the Spirit. It must have a wider outlook, a more embracing range of applicability and, even, a more aspiring and ambitious aim of its endeavour. Its aim must be not only to raise to inaccessible heights the few elect, but to draw all men and all life and the whole human being upward, to spiritualise life and in the end to divinise human nature. Not only must it be able to lay hold on his deepest individual being but to inspire too his communal  

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existence. It must turn by a spiritual change all the members of his ignorance into members of the knowledge; it must transmute all the instruments of the human into instruments of a divine living. The total movement of Indian spirituality is towards this aim; in spite of all the difficulties, imperfections and fluctuations of its evolution, it had this character. But like other cultures it was not at all times and in all its parts and movements consciously aware of its own total significance. This large sense sometimes emerged into something like a conscious synthetic clarity, but was more often kept in the depths and on the surface dispersed in a multitude of subordinate and special stand-points. Still, it is only by an intelligence of the total drift that its manifold sides and rich variations of effort and teaching and discipline can receive their full reconciling unity and be understood in the light of its own most intrinsic purpose.

Now the spirit of Indian religion and spiritual culture has been persistently and immovably the same throughout the long time of its vigour, but its form has undergone remarkable changes. Yet if we look into them from the right centre it will be apparent that these changes are the results of a logical and inevitable evolution inherent in the very process of man’s growth towards the heights. In its earliest form, its first Vedic system, it took its outward foundation on the mind of the physical man whose natural faith is in things physical, in the sensible and visible objects, presences, representations and the external pursuits and aims of this material world. The means, symbols, rites, figures, by which it sought to mediate between the spirit and the normal human mentality were drawn from these most external physical things. Man’s first and primitive idea of the Divine can only come through his vision of external Nature and the sense of a superior Power or Powers concealed behind her phenomena, veiled in the heaven and earth, father and mother of our being, in the sun and moon and stars, its lights and regulators, in dawn and day and night and rain and wind and storm, the oceans and the rivers and the forests, all the circumstances and forces of her scene of action, all that vast and mysterious surrounding life of which we are a part and  

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in which the natural heart and mind of the human creature feel instinctively through whatever bright or dark or confused figures that there is here some divine Multitude or else mighty Infinite, one, manifold and mysterious, which takes these forms and manifests itself in these motions. The Vedic religion took this natural sense and feeling of the physical man; it used the conceptions to which they gave birth, and it sought to lead him through them to the psychic and spiritual truths of his own being and the being of the cosmos. It recognised that he was right when he saw behind the manifestations of Nature great living powers and godheads, even though he knew not their inner truth, and right too in offering to them worship and propitiation and atonement. For that inevitably must be the initial way in which his active physical, vital and mental nature is allowed to approach the Godhead. He approaches it through its visible outward manifestations as something greater than his own natural self, something single or multiple that guides, sustains and directs his life, and he calls to it for help and support in the desires and difficulties and distresses and struggles of his human existence.¹ The Vedic religion accepted also the form in which early man everywhere expressed his sense of the relation between himself and the godheads of Nature; it adopted as its central symbol the act and ritual of a physical sacrifice. However crude the notions attached to it, this idea of the necessity of sacrifice did express obscurely a first law of being. For it was founded on that secret of constant interchange between the individual and the universal powers of the cosmos which covertly supports all the process of life and develops the action of Nature.

But even in its external or exoteric side the Vedic religion did not limit itself to this acceptance and regulation of the first

1 The Gita recognises four kinds or degrees of worshippers and God-seekers. There are first the arthārthī and ārta, those who seek him for the fulfilment of desire and those who turn for divine help in the sorrow and suffering of existence; there is next the jijñāsu, the seeker of knowledge, the questioner who is moved to seek the Divine in his truth and in that to meet him; last and highest, there is the jñānī who has already contact with the truth and is able to live in unity with the Spirit.  

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religious notions of the natural physical mind of man. The Vedic Rishis gave a psychic function to the godheads worshipped by the people; they spoke to them of a higher Truth, Right, Law of which the gods were the guardians, of the necessity of a truer knowledge and a larger inner living according to this Truth and Right and of a home of Immortality to which the soul of man could ascend by the power of Truth and of right doing. The people no doubt took these ideas in their most external sense; but they were trained by them to develop their ethical nature, to turn towards some initial development of their psychic being, to conceive the idea of a knowledge and truth other than that of the physical life and to admit even a first conception of some greater spiritual Reality which was the ultimate object of human worship or aspiration. This religious and moral force was the highest reach of the external cult and the most that could be understood or followed by the mass of the people.

The deeper truth of these things was reserved for the initiates, for those who were ready to understand and practise the inner sense, the esoteric meaning hidden in the Vedic scripture. For the Veda is full of words which, as the Rishis themselves express it, are secret words that give their inner meaning only  to the seer, kavaye nivacanā ninyā vacāmsi. This is a feature of the ancient sacred hymns which grew obscure to later ages; it became a dead tradition and has been entirely ignored by modern scholarship in its laborious attempt to read the hieroglyph of the Vedic symbols. Yet its recognition is essential to a right understanding of almost all the ancient religions; for mostly they started on their upward curve through an esoteric element of which the key was not given to all. In all or most there was a surface cult for the common physical man who was held yet unfit for the psychic and spiritual life and an inner secret of the Mysteries carefully disguised by symbols whose sense was opened only to the initiates. This was the origin of the later distinction between the Shudra, the undeveloped physical-minded man, and the twice-born, those who were capable of entering into the second birth by initiation and to whom alone the Vedic education could be given without danger. This too actuated the  

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later prohibition of any reading or teaching of the Veda by the Shudra. It was this inner meaning, it was the higher psychic and spiritual truths concealed by the outer sense, that gave to these hymns the name by which they are still known, the Veda, the Book of Knowledge. Only by penetrating into the esoteric sense of this worship can we understand the full flowering of the Vedic religion in the Upanishads and in the long later evolution of Indian spiritual seeking and experience. For it is all there in its luminous seed, preshadowed or even prefigured in the verses of the early seers. The persistent notion which through every change ascribed the foundation of all our culture to the Rishis, whatever its fabulous forms and mythical ascriptions, contains a real truth and veils a sound historic tradition. It reflects the fact of a true initiation and an unbroken continuity between this great primitive past and the riper but hardly greater spiritual development of our historic culture.

This inner Vedic religion started with an extension of the psychic significance of the godheads in the Cosmos. Its primary notion was that of a hierarchy of worlds, an ascending stair of planes of being in the universe. It saw a mounting scale of the worlds corresponding to a similar mounting scale of planes or degrees or levels of consciousness in the nature of man. A Truth, Right and Law sustains and governs all these levels of Nature; one in essence, it takes in them different but cognate forms. There is for instance the series of the outer physical light, another higher and inner light which is the vehicle of the mental, vital and psychic consciousness and a highest inmost light of spiritual illumination. Surya, the Sun-God, was the lord of the physical Sun; but he is at the same time to the Vedic seer-poet the giver of the rays of knowledge which illumine the mind and he is too the soul and energy and body of the spiritual illumination. And in all these powers he is a luminous form of the one and infinite Godhead. All the Vedic godheads have this outer and this inner and inmost function, their known and their secret Names. All are in their external character powers of physical Nature; all have in their inner meaning a psychic function and psychological ascriptions; all too are various powers of some one  

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highest Reality, ekam sat, the one infinite Existence. This hardly knowable Supreme is called often in the Veda “That Truth” or “That One”, tat satyam, tad ekam. This complex character of the Vedic godheads assumes forms which have been wholly misunderstood by those who ascribe to them only their outward physical significance. Each of these gods is in himself a complete and separate cosmic personality of the one Existence and in their combination of powers they form the complete universal power, the cosmic whole, vaiśvadevyam. Each again, apart from his special function, is one godhead with the others; each holds in himself the universal divinity, each god is all the other gods. This is the aspect of the Vedic teaching and worship to which a European scholar, mistaking entirely its significance because he read it in the dim and poor light of European religious experience, has given the sounding misnomer, henotheism. Beyond, in the triple Infinite, these godheads put on their highest nature and are names of the one nameless Ineffable.

But the greatest power of the Vedic teaching, that which made it the source of all later Indian philosophies, religions, systems of Yoga, lay in its application to the inner life of man. Man lives in the physical cosmos subject to death and the “much falsehood” of the mortal existence. To rise beyond this death, to become one of the immortals, he has to turn from the falsehood to the Truth; he has to turn to the Light and to battle with and to conquer the powers of the Darkness. This he does by communion with the divine Powers and their aid; the way to call down this aid was the secret of the Vedic mystics. The symbols of the outer sacrifice are given for this purpose in the manner of the Mysteries all over the world an inner meaning; they represent a calling of the gods into the human being, a connecting sacrifice, an intimate interchange, a mutual aid, a communion. There is a building of the powers of the godheads within man and a formation in him of the universality of the divine nature. For the gods are the guardians and increasers of the Truth, the powers of the Immortal, the sons of the infinite Mother; the way to immortality is the upward way of the gods, the way of the Truth, a journey, an ascent by which there is a growth into the  

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law of the Truth, rtasya panthāh. Man arrives at immortality by . breaking beyond the limitations not only of his physical self, but of his mental and his ordinary psychic nature into the highest plane and supreme ether of the Truth: for there is the foundation of immortality and the native seat of the triple Infinite. On these ideas the Vedic sages built up a profound psychological and psychic discipline which led beyond itself to a highest spirituality and contained the nucleus of later Indian Yoga. Already we find in their seed, though not in their full expansion, the most characteristic ideas of Indian spirituality. There is the one ˙ Existence, ekam sat, supracosmic beyond the individual and the universe. There is the one God who presents to us the many forms, names, powers, personalities of his Godhead. There is the distinction between the Knowledge and the Ignorance,² the greater truth of an immortal life opposed to the much falsehood or mixed truth and falsehood of mortal existence. There is the discipline of an inward growth of man from the physical through the psychic to the spiritual existence. There is the conquest of death, the secret of immortality, the perception of a realisable divinity of the human spirit. In an age to which in the insolence of our external knowledge we are accustomed to look back as the childhood of humanity or at best a period of vigorous barbarism, this was the inspired and intuitive psychic and spiritual teaching by which the ancient human fathers, pūrve pitarah manusyāh, founded a great and profound civilisation in India.

This high beginning was secured in its results by a larger sublime efflorescence. The Upanishads have always been recognised in India as the crown and end of Veda; that is indicated in their general name, Vedanta. And they are in fact a large crowning outcome of the Vedic discipline and experience. The time in which the Vedantic truth was wholly seen and the Upanishads took shape, was, as we can discern from such records as the Chhandogya and Brihadaranyaka, an epoch of immense and strenuous seeking, an intense and ardent seed-time of the

2 ˙   Cittim acittim cinavad vi vidvān. “Let the knower distinguish the Knowledge and the Ignorance.”  

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Spirit. In the stress of that seeking the truths held by the initiates but kept back from ordinary men broke their barriers, swept through the higher mind of the nation and fertilised the soil of Indian culture for a constant and ever increasing growth of spiritual consciousness and spiritual experience. This turn was not as yet universal; it was chiefly men of the higher classes, Kshatriyas and Brahmins trained in the Vedic system of education, no longer content with an external truth and the works of the outer sacrifice, who began everywhere to seek for the highest word of revealing experience from the sages who possessed the knowledge of the One. But we find too among those who attained to the knowledge and became great teachers men of inferior or doubtful birth like Janashruti, the wealthy Shudra, or Satyakama Jabali, son of a servant-girl who knew not who was his father. The work that was done in this period became the firm bedrock of Indian spirituality in later ages and from it gush still the life-giving waters of a perennial and never failing inspiration. This period, this activity, this grand achievement created the whole difference between the evolution of Indian civilisation and the quite different curve of other cultures.

For a time had come when the original Vedic symbols must lose their significance and pass into an obscurity that became impenetrable, as did the inner teaching of the Mysteries in other countries. The old poise of culture between two extremes with a bridge of religious cult and symbolism to unite them, the crude or half-trained naturalness of the outer physical man on one side of the line, and on the other an inner and secret psychic and spiritual life for the initiates could no longer suffice as the basis of our spiritual progress. The human race in its cycle of civilisation needed a large-lined advance; it called for a more and more generalised intellectual, ethical and aesthetic evolution to help it to grow into the light. This turn had to come in India as in other lands. But the danger was that the greater spiritual truth already gained might be lost in the lesser confident half-light of the acute but unillumined intellect or stifled within the narrow limits of the self-sufficient logical reason. That was what actually happened in the West, Greece leading the way. The old  

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knowledge was prolonged in a less inspired, less dynamic and more intellectual form by the Pythagoreans, by the Stoics, by Plato and the Neo-Platonists; but still in spite of them and in spite of the only half-illumined spiritual wave which swept over Europe from Asia in an ill-understood Christianity, the whole real trend of Western civilisation has been intellectual, rational, secular and even materialistic, and it keeps this character to the present day. Its general aim has been a strong or a fine culture of the vital and physical man by the power of an intellectualised ethics, aesthesis and reason, not the leading up of our lower members into the supreme light and power of the spirit. The ancient spiritual knowledge and the spiritual tendency it had created were saved in India from this collapse by the immense effort of the age of the Upanishads. The Vedantic seers renewed the Vedic truth by extricating it from its cryptic symbols and casting it into a highest and most direct and powerful language of intuition and inner experience. It was not the language of the intellect, but still it wore a form which the intellect could take hold of, translate into its own more abstract terms and convert into a starting-point for an ever widening and deepening philosophic speculation and the reason’s long search after a Truth original, supreme and ultimate. There was in India as in the West a great upbuilding of a high, wide and complex intellectual, aesthetic, ethical and social culture. But left in Europe to its own resources, combated rather than helped by obscure religious emotion and dogma, here it was guided, uplifted and more and more penetrated and suffused by a great saving power of spirituality and a vast stimulating and tolerant light of wisdom from a highest ether of knowledge.

The second or post-Vedic age of Indian civilisation was distinguished by the rise of the great philosophies, by a copious, vivid, many-thoughted, many-sided epic literature, by the beginnings of art and science, by the evolution of a vigorous and complex society, by the formation of large kingdoms and empires, by manifold formative activities of all kinds and great systems of living and thinking. Here as elsewhere, in Greece, Rome, Persia, China, this was the age of a high outburst of the  

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intelligence working upon life and the things of the mind to discover their reason and their right way and bring out a broad and noble fullness of human existence. But in India this effort never lost sight of the spiritual motive, never missed the touch of the religious sense. It was a birth time and youth of the seeking intellect and, as in Greece, philosophy was the main instrument by which it laboured to solve the problems of life and the world. Science too developed, but it came second only as an auxiliary power. It was through profound and subtle philosophies that the intellect of India attempted to analyse by the reason and logical faculty what had formerly been approached with a much more living force through intuition and the soul’s experience. But the philosophic mind started from the data these mightier powers had discovered and was faithful to its parent Light; it went back always in one form or another to the profound truths of the Upanishads which kept their place as the highest authority in these matters. There was a constant admission that spiritual experience is a greater thing and its light a truer if more incalculable guide than the clarities of the reasoning intelligence.

The same governing force kept its hold on all the other activities of the Indian mind and Indian life. The epic literature is full almost to excess of a strong and free intellectual and ethical thinking; there is an incessant criticism of life by the intelligence and the ethical reason, an arresting curiosity and desire to fix the norm of truth in all possible fields. But in the background and coming constantly to the front there is too a constant religious sense and an implicit or avowed assent to the spiritual truths which remained the unshakable basis of the culture. These truths suffused with their higher light secular thought and action or stood above to remind them that they were only steps towards a goal. Art in India, contrary to a common idea, dwelt much upon life; but still its highest achievement was always in the field of the interpretation of the religio-philosophical mind and its whole tone was coloured by a suggestion of the spiritual and the infinite. Indian society developed with an unsurpassed organising ability, stable effectiveness, practical insight its communal coordination of the mundane life of interest and desire,  

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kāma, artha; it governed always its action by a reference at every point to the moral and religious law, the Dharma: but it never lost sight of spiritual liberation as our highest point and the ultimate aim of the effort of Life. In later times when there was a still stronger secular tendency of intellectual culture, there came in an immense development of the mundane intelligence, an opulent political and social evolution, an emphatic stressing of aesthetic, sensuous and hedonistic experience. But this effort too always strove to keep itself within the ancient frame and not to lose the special stamp of the Indian cultural idea. The enlarged secular turn was compensated by a deepening of the intensities of psycho-religious experience. New religious or mystic forms and disciplines attempted to seize not only the soul and the intellect, but the emotions, the senses, the vital and the aesthetic nature of man and turn them into stuff of the spiritual life. And every excess of emphasis on the splendour and richness and power and pleasures of life had its recoil and was balanced by a corresponding potent stress on spiritual asceticism as the higher way. The two trends, on one side an extreme of the richness of life experience, on the other an extreme and pure rigorous intensity of the spiritual life, accompanied each other; their interaction, whatever loss there might be of the earlier deep harmony and large synthesis, yet by their double pull preserved something still of the balance of Indian culture.

Indian religion followed this line of evolution and kept its inner continuity with its Vedic and Vedantic origins; but it changed entirely its mental contents and colour and its outward basis. It did not effectuate this change through any protestant revolt or revolution or with any idea of an iconoclastic reformation. A continuous development of its organic life took place, a natural transformation brought out latent motives or else gave to already established motive-ideas a more predominant place or effective form. At one time indeed it seemed as if a discontinuity and a sharp new beginning were needed and would take place. Buddhism seemed to reject all spiritual continuity with the Vedic religion. But this was after all less in reality than in appearance. The Buddhist ideal of Nirvana was no more than a sharply  

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negative and exclusive statement of the highest Vedantic spiritual experience. The ethical system of the eightfold path taken as the way to release was an austere sublimation of the Vedic notion of the Right, Truth and Law followed as the way to immortality, rtasya panthāh. The strongest note of Mahayana Buddhism, its stress on universal compassion and fellow-feeling, was an ethical application of the spiritual unity which is the essential idea of Vedanta.³ The most characteristic tenets of the new discipline, Nirvana and Karma, could have been supported from the utterances of the Brahmanas and Upanishads. Buddhism could easily have claimed for itself a Vedic origin and the claim would have been no less valid than the Vedic ascription of the Sankhya philosophy and discipline with which it had some points of intimate alliance. But what hurt Buddhism and determined in the end its rejection, was not its denial of a Vedic origin or authority, but the exclusive trenchancy of its intellectual, ethical and spiritual positions. A result of an intense stress of the union of logical reason with the spiritualised mind — for it was by an intense spiritual search supported on a clear and hard rational thinking that it was born as a separate religion, — its trenchant affirmations and still more exclusive negations could not be made sufficiently compatible with the native flexibility, manysided susceptibility and rich synthetic turn of the Indian religious consciousness; it was a high creed but not plastic enough to hold the heart of the people. Indian religion absorbed all that it could of Buddhism, but rejected its exclusive positions and preserved the full line of its own continuity, casting back to the ancient Vedanta.

This lasting line of change moved forward not by any destruction of principle, but by a gradual fading out of the prominent Vedic forms and the substitution of others. There was a transformation of symbol and ritual and ceremony or a substitution of new kindred figures, an emergence of things that are only hints in the original system, a development of novel idea-forms

3 Buddha himself does not seem to have preached his tenets as a novel revolutionary creed, but as the old Aryan way, the true form of the eternal religion.  

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from the seed of the original thinking. And especially there was a farther widening and fathoming of psychic and spiritual experience. The Vedic gods rapidly lost their deep original significance. At first they kept their hold by their outer cosmic sense but were overshadowed by the great Trinity, Brahma-Vishnu-Shiva, and afterwards faded altogether. A new pantheon appeared which in its outward symbolic aspects expressed a deeper truth and larger range of religious experience, an intenser feeling, a vaster idea. The Vedic sacrifice persisted only in broken and lessening fragments. The house of Fire was replaced by the temple; the karmic ritual of sacrifice was transformed into the devotional temple ritual; the vague and shifting mental images of the Vedic gods figured in the mantras yielded to more precise conceptual forms of the two great deities, Vishnu and Shiva, and of their Shaktis and their offshoots. These new concepts stabilised in physical images which were made the basis both for internal adoration and for the external worship which replaced sacrifice. The psychic and spiritual mystic endeavour which was the inner sense of the Vedic hymns, disappeared into the less intensely luminous but more wide and rich and complex psycho-spiritual inner life of Puranic and Tantric religion and Yoga.

The Purano-Tantric stage of the religion was once decried by European critics and Indian reformers as a base and ignorant degradation of an earlier and purer religion. It was rather an effort, successful in a great measure, to open the general mind of the people to a higher and deeper range of inner truth and experience and feeling. Much of the adverse criticism once heard proceeded from a total ignorance of the sense and intention of this worship. Much of this criticism has been uselessly concentrated on side-paths and aberrations which could hardly be avoided in this immensely audacious experimental widening of the basis of the culture. For there was a catholic attempt to draw towards the spiritual truth minds of all qualities and people of all classes. Much was lost of the profound psychic knowledge of the Vedic seers, but much also of new knowledge was developed, untrodden ways were opened and a hundred gates discovered into the Infinite. If we try to see the essential sense and aim of this  

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development and the intrinsic value of its forms and means and symbols, we shall find that this evolution followed upon the early Vedic form very much for the same reason as Catholic Christianity replaced the mysteries and sacrifices of the early Pagan religions. For in both cases the outward basis of the early religion spoke to the outward physical mind of the people and took that as the starting-point of its appeal. But the new evolution tried to awaken a more inner mind even in the common man, to lay hold on his inner vital and emotional nature, to support all by an awakening of the soul and to lead him through these things towards a highest spiritual truth. It attempted in fact to bring the mass into the temple of the spirit rather than leave them in the outer precincts. The outward physical sense was satisfied through its aesthetic turn by a picturesque temple worship, by numerous ceremonies, by the use of physical images; but these were given a psycho-emotional sense and direction that was open to the heart and imagination of the ordinary man and not reserved for the deeper sight of the elect or the strenuous tapasyā of the initiates. The secret initiation remained but was now a condition for the passage from the surface psycho-emotional and religious to a profounder psychic-spiritual truth and experience.

Nothing essential was touched in its core by this new orientation; but the instruments, atmosphere, field of religious experience underwent a considerable change. The Vedic godheads were to the mass of their worshippers divine powers who presided over the workings of the outward life of the physical cosmos; the Puranic Trinity had even for the multitude a predominant psycho-religious and spiritual significance. Its more external significances, for instance the functions of cosmic creation, preservation and destruction, were only a dependent fringe of these profundities that alone touched the heart of its mystery. The central spiritual truth remained in both systems the same, the truth of the One in many aspects. The Trinity is a triple form of the one supreme Godhead and Brahman; the Shaktis are energies of the one Energy of the highest divine Being. But this greatest religious truth was no longer reserved for the initiated few; it was now more and more brought powerfully, widely and  

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intensely home to the general mind and feeling of the people. Even the so-called henotheism of the Vedic idea was prolonged and heightened in the larger and simpler worship of Vishnu or Shiva as the one universal and highest Godhead of whom all others are living forms and powers. The idea of the Divinity in man was popularised to an extraordinary extent, not only the occasional manifestation of the Divine in humanity which founded the worship of the Avataras, but the Presence discoverable in the heart of every creature. The systems of Yoga developed themselves on the same common basis. All led or hoped to lead through many kinds of psycho-physical, inner vital, inner mental and psycho-spiritual methods to the common aim of all Indian spirituality, a greater consciousness and a more or less complete union with the One and Divine or else an immergence of the individual soul in the Absolute. The Purano-Tantric system was a wide, assured and many-sided endeavour, unparalleled in its power, insight, amplitude, to provide the race with a basis of generalised psycho-religious experience from which man could rise through knowledge, works or love or through any other fundamental power of his nature to some established supreme experience and highest absolute status.

This great effort and achievement which covered all the time between the Vedic age and the decline of Buddhism, was still not the last possibility of religious evolution open to Indian culture. The Vedic training of the physically-minded man made the development possible. But in its turn this raising of the basis of religion to the inner mind and life and psychic nature, this training and bringing out of the psychic man ought to make possible a still larger development and support a greater spiritual movement as the leading power of life. The first stage makes possible the preparation of the natural external man for spirituality; the second takes up his outward life into a deeper mental and psychical living and brings him more directly into contact with the spirit and divinity within him; the third should render him capable of taking up his whole mental, psychical, physical living into a first beginning at least of a generalised spiritual life. This endeavour has manifested itself in the evolution of Indian spirituality and  

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is the significance of the latest philosophies, the great spiritual movements of the saints and bhaktas and an increasing resort to the various paths of Yoga. But unhappily it synchronised with a decline of Indian culture and an increasing collapse of its general power and knowledge, and in these surroundings it could not bear its natural fruit; but at the same time it has done much to prepare such a possibility in the future. If Indian culture is to survive and keep its spiritual basis and innate character, it is in this direction, and not in a mere revival or prolongation of the Puranic system, that its evolution must turn, rising so towards the fulfilment of that which the Vedic seers saw as the aim of man and his life thousands of years ago and the Vedantic sages cast into the clear and immortal forms of their luminous revelation.

Even the psychic-emotional part of man’s nature is not the inmost door to religious feeling, nor is his inner mind the highest witness to spiritual experience. There is behind the first the inmost soul of man, in that deepest secret heart, hrdaye guhāyām, in which the ancient seers saw the very tabernacle of the indwelling Godhead and there is above the second a luminous highest mind directly open to a truth of the Spirit to which man’s normal nature has as yet only an occasional and momentary access. Religious evolution, spiritual experience can find their true native road only when they open to these hidden powers and make them their support for a lasting change, a divinisation of human life and nature. An effort of this kind was the very force behind the most luminous and vivid of the later movements of India’s vast religious cycle. It is the secret of the most powerful forms of Vaishnavism and Tantra and Yoga. The labour of ascent from our half-animal human nature into the fresh purity of the spiritual consciousness needed to be followed and supplemented by a descent of the light and force of the spirit into man’s members and the attempt to transform human into divine nature.

But it could not find its complete way or its fruit because it synchronised with a decline of the life force in India and a lowering of power and knowledge in her general civilisation and culture. Nevertheless here lies the destined force of her survival  

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and renewal, this is the dynamic meaning of her future. A widest and highest spiritualising of life on earth is the last vision of all that vast and unexampled seeking and experiment in a thousand ways of the soul’s outermost and innermost experience which is the unique character of her past; this in the end is the mission for which she was born and the meaning of her existence.  

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IX

IT IS essential, if we are to get a right view of Indian civilisation or of any civilisation, to keep to the central, living, governing things and not to be led away by the confusion of accidents and details. This is a precaution which the critics of our culture steadily refuse to take. A civilisation, a culture must be looked at first in its initiating, supporting, durable central motives, in its heart of abiding principle; otherwise we shall be likely to find ourselves, like these critics, in a maze without a clue and we shall stumble about among false and partial conclusions and miss entirely the true truth of the matter. The importance of avoiding this error is evident when we are seeking for the essential significance of Indian religious culture. But the same method must be held to when we proceed to observe its dynamic formulation and the effect of its spiritual ideal on life.

Indian culture recognises the spirit as the truth of our being and our life as a growth and evolution of the spirit. It sees the Eternal, the Infinite, the Supreme, the All; it sees this as the secret highest Self of all, this is what it calls God, the Permanent, the Real, and it sees man as a soul and power of this being of God in Nature. The progressive growth of the finite consciousness of man towards this Self, towards God, towards the universal, the eternal, the infinite, in a word his growth into spiritual consciousness, by the development of his ordinary ignorant natural being into an illumined divine nature, this is for Indian thinking the significance of life and the aim of human existence. To this deeper and more spiritual idea of Nature and of existence a great deal of what is strongest and most potential of fruitful consequences in recent European thinking already turns with a growing impetus. This turn may be a relapse to “barbarism” or it may be the high natural outcome of her own increasing and ripened culture; that is a question for Europe to decide. But  

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always to India this ideal inspiration or rather this spiritual vision of Self, God, Spirit, this nearness to a cosmic consciousness, a cosmic sense and feeling, a cosmic idea, will, love, delight into which we can release the limited, ignorant, suffering ego, this drive towards the transcendental, eternal and infinite, and the moulding of man into a conscious soul and power of that greater Existence have been the engrossing motive of her philosophy, the sustaining force of her religion, the fundamental idea of her civilisation and culture.

I have suggested that the formal turn, the rhythmic lines of effort of this culture must be regarded as having passed through two complete external stages; while a third has taken its initial steps and is the destiny of her future. The early Vedic was the first stage: then religion took its outward formal stand on the natural approach of the physical mind of man to the Godhead in the universe, but the initiates guarded the sacrificial fire of a greater spiritual truth behind the form. The Purano-Tantric was the second stage: then religion took its outward formal stand on the first deeper approaches of man’s inner mind and life to the Divine in the universe, but a greater initiation opened the way to a far more intimate truth and pushed towards an inner living of the spiritual life in all its profundity and in all the infinite possibilities of an uttermost sublime experience. There has been long in preparation a third stage which belongs to the future. Its inspiring idea has been often cast out in limited or large, veiled and quiet or bold and striking spiritual movements and potent new disciplines and religions, but it has not yet been successful in finding its way or imposing new lines on human life. The circumstances were adverse, the hour not yet come. This greatest movement of the Indian spiritual mind has a double impulse. Its will is to call the community of men and all men each according to his power to live in the greatest light of all and found their whole life on some fully revealed power and grand uplifting truth of the Spirit. But it has had too at times a highest vision which sees the possibility not only of an ascent towards the Eternal but of a descent of the Divine Consciousness and a change of human into divine nature. A perception of the divinity hidden  

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in man has been its crowning force. This is a turn that cannot be rightly understood in the ideas or language of the European religious reformer or his imitators. It is not what the purist of the reason or the purist of the spirit imagines it to be and by that too hasty imagination falls short in his endeavour. Its index vision is pointed to a truth that exceeds the human mind and, if at all realised in his members, would turn human life into a divine superlife. And not until this third largest sweep of the spiritual evolution has come into its own, can Indian civilisation be said to have discharged its mission, to have spoken its last word and be functus officio, crowned and complete in its office of mediation between the life of man and the spirit.

The past dealings of Indian religion with life must be judged according to the stages of its progress; each age of its movement must be considered on its own basis. But throughout it consistently held to two perceptions that showed great practical wisdom and a fine spiritual tact. First, it saw that the approach to the spirit cannot be sudden, simple and immediate for all individuals or for the community of men; it must come ordinarily or at least at first through a gradual culture, training, progress. There must be an enlarging of the natural life accompanied by an uplifting of all its motives; a growing hold upon it of the higher rational, psychic and ethical powers must prepare and lead it towards a higher spiritual law. But the Indian religious mind saw too at the same time that if its greater aim was to be fruitful and the character of its culture imperative, there must be throughout and at every moment some kind of insistence on the spiritual motive. And for the mass of men this means always some kind of religious influence. That pervasive insistence was necessary in order that from the beginning some power of the universal inner truth, some ray from the real reality of our existence might cast its light or at least its sensible if subtle influence on the natural life of man. Human life must be induced to flower, naturally in a way, but at the same time with a wise nurturing and cultivation into its own profounder spiritual significance. Indian culture has worked by two coordinated, mutually stimulating and always interblended operations of which these perceptions are the  

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principle. First, it has laboured to lead upward and enlarge the life of the individual in the community through a natural series of life-stages till it was ready for the spiritual levels. But also it has striven to keep that highest aim before the mind at every stage and throw its influence on each circumstance and action both of man’s inner and his outer existence.

In the plan of its first aim it came nearer to the highest ancient culture of mankind in other regions, but in a type and with a motive all its own. The frame of its system was constituted by a triple quartette. Its first circle was the synthesis and gradation of the fourfold object of life, vital desire and hedonistic enjoyment, personal and communal interest, moral right and law, and spiritual liberation. Its second circle was the fourfold order of society, carefully graded and equipped with its fixed economic functions and its deeper cultural, ethical and spiritual significances. Its third, the most original and indeed unique of its englobing life-patterns, was the fourfold scale of the successive stages of life, student, householder, forest recluse and free supersocial man. This frame, these lines of a large and noble life-training subsisted in their purity, their grand natural balance of austerity and accommodation, their fine effectiveness during the later Vedic and heroic age of the civilisation: afterwards they crumbled slowly or lost their completeness and order. But the tradition, the idea with some large effect of its force and some figure of its lines endured throughout the whole period of cultural vigour. However deflected it might have been from its true form and spirit, however mutilated and complicated for the worse, there was always left some presence of its inspiration and power. Only in the decline do we get the slow collapse, the degraded and confused mass of conventions which still labours to represent the ancient and noble Aryan system, but in spite of relics of glamour and beauty, in spite of survivals of spiritual suggestion and in spite of a residue of the old high training, is little better than a detritus or a mass of confused relics. Still even in this degradation enough of the original virtue has remained to ensure a remarkable remnant of the ancient beauty, attractiveness and power of survival.  

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But the turn given to the other and more direct spiritual operation of this culture is of a still greater importance. For it is that which, always surviving, has coloured permanently the Indian mind and life. It has remained the same behind every change of forms and throughout all the ages of the civilisation it has renewed its effectiveness and held its field. This second side of the cultural effort took the form of an endeavour to cast the whole of life into a religious mould; it multiplied means and devices which by their insistent suggestion and opportunity and their mass of effect would help to stamp a Godward tendency on the entire existence. Indian culture was founded on a religious conception of life and both the individual and the community drank in at every moment its influence. It was stamped on them by the training and turn of the education; the entire life atmosphere, all the social surroundings were suffused with it; it breathed its power through the whole original form and hieratic character of the culture. Always was felt the near idea of the spiritual existence and its supremacy as the ideal, highest over all others; everywhere there was the pervading pressure of the notion of the universe as a manifestation of divine Powers and a movement full of the presence of the Divine. Man himself was not a mere reasoning animal, but a soul in constant relation with God and with the divine cosmic Powers. The soul’s continued existence was a cyclic or upward progress from birth to birth; human life was the summit of an evolution which terminated in the conscious Spirit, every stage of that life a step in a pilgrimage. Every single action of man had its importance of fruit whether in future lives or in the worlds beyond the material existence.

But Indian religion was not content with the general pressure of these conceptions, the training, the atmosphere, the stamp on the culture. Its persistent effort was to impress the mind at every moment and in each particular with the religious influence. And to do this more effectively by a living and practical adaptation, not asking from anyone what was too much for him or too little, it took as a guiding idea its perception of the varying natural   capacity of man, adhikāra. It provided in its system means by which each man high or low, wise or ignorant, exceptional or  

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average might feel in the way suitable to his nature and evolutionary stage the call, the pressure, the influence. Avoiding the error of the religions that impose a single dogmatic and inflexible rule on every man regardless of the possibilities of his nature, it tried rather to draw him gently upward and help him to grow steadily in religious and spiritual experience. Every part of human nature, every characteristic turn of its action was given a place in the system; each was suitably surrounded with the spiritual idea and a religious influence, each provided with steps by which it might rise towards its own spiritual possibility and significance. The highest spiritual meaning of life was set on the summits of each evolving power of the human nature. The intelligence was called to a supreme knowledge, the dynamic active and creative powers pointed to openness and unity with an infinite and universal Will, the heart and sense put in contact with a divine love and joy and beauty. But this highest meaning was also put everywhere indicatively or in symbols behind the whole system of living, even in its details, so that its impression might fall in whatever degree on the life, increase in pervasion and in the end take up the entire control. This was the aim and, if we consider the imperfections of our nature and the difficulty of the endeavour, we can say that it achieved an unusual measure of success. It has been said with some truth that for the Indian the whole of life is a religion. True of the ideal of Indian life, it is true to a certain degree and in a certain sense in its fact and practice. No step could be taken in the Indian’s inner or outer life without his being reminded of a spiritual existence. Everywhere he felt the closeness or at least saw the sign of something beyond his natural life, beyond the moment in time, beyond his individual ego, something other than the needs and interests of his vital and physical nature. That insistence gave its tone and turn to his thought and action and feeling; it produced that subtler sensitiveness to the spiritual appeal, that greater readiness to turn to the spiritual effort which are even now distinguishing marks of the Indian temperament. It is that readiness, that sensitiveness which justifies us when we speak of the characteristic spirituality of the Indian people.  

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The ancient idea of the adhikāra has to be taken into careful account if we would understand the peculiar character of Indian religion. In most other religious systems we find a high-pitched spiritual call and a difficult and rigid ethical standard far beyond the possibilities of man’s half-evolved, defective and imperfect nature. This standard, this call are announced as if imperative on all; but it is evident that only a few can give an adequate response. There is presented to our view for all our picture of life the sharp division of two extremes; the saint and the worldling, the religious and the irreligious, the good and the bad, the pious and the impious, souls accepted and souls rejected, the sheep and the goats, the saved and the damned, the believer and the infidel, are the two categories set constantly before us. All between is a confusion, a tug of war, an uncertain balance. This crude and summary classification is the foundation of the Christian system of an eternal heaven and hell; at best, the Catholic religion humanely interposes a precarious chance hung between that happy and this dread alternative, the chance of a painful purgatory for more than nine tenths of the human race. Indian religion set up on its summits a still more high-pitched spiritual call, a standard of conduct still more perfect and absolute; but it did not go about its work with this summary and unreflecting ignorance. All beings are to the Indian mind portions of the Divine, evolving souls, and sure of an eventual salvation and release into the spirit. All must feel, as the good in them grows or, more truly, the godhead in them finds itself and becomes conscious, the ultimate touch and call of their highest self and through that call the attraction to the Eternal and Divine. But actually in life there are infinite differences between man and man; some are more inwardly evolved, others are less mature, many if not most are infant souls incapable of great steps and difficult efforts. Each needs to be dealt with according to his nature and his soul stature. But a general distinction can be drawn between three principal types varying in their openness to the spiritual appeal or to the religious influence or impulse. This distinction amounts to a gradation of three stages in the growing human consciousness. One crude, ill-formed, still outward, still  

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vitally and physically minded can be led only by devices suited to its ignorance. Another, more developed and capable of a much stronger and deeper psycho-spiritual experience, offers a riper make of manhood gifted with a more conscious intelligence, a larger vital or aesthetic opening, a stronger ethical power of the nature. A third, the ripest and most developed of all, is ready for the spiritual heights, fit to receive or to climb towards the loftiest ultimate truth of God and of its own being and to tread the summits of divine experience.¹

It was to meet the need of the first type or level that Indian religion created that mass of suggestive ceremony and effective ritual and strict outward rule and injunction and all that pageant of attracting and compelling symbol with which the cult is so richly equipped or profusely decorated. These are for the most part forming and indicative things which work upon the mind consciently and subconsciently and prepare it for an entry into the significance of the greater permanent things that lie behind them. And for this type too, for its vital mind and will, is intended all in the religion that calls on man to turn to a divine Power or powers for the just satisfaction of his desires and his interests, just because subject to the right and the law, the Dharma. In the Vedic times the outward ritual sacrifice and at a later period all the religious forms and notions that clustered visibly around the rites and imagery of temple worship, constant festival and ceremony and daily act of outward devotion were intended to serve this type or this soul-stage. Many of these things may seem to the developed mind to belong to an ignorant or half awakened religionism; but they have their concealed truth and their psychic value and are indispensable in this stage for the development and difficult awakening of the soul shrouded in the ignorance of material Nature.

1 The Tantric distinction is between the animal man, the hero man and the divine man, paśu, vīra, deva. Or we may grade the difference according to the three gunas, — first, the tamasic or rajaso-tamasic man ignorant, inert or moved only in a little light by small motive forces, the rajasic or sattwo-rajasic man struggling with an awakened mind and will towards self-development or self-affirmation, and the sattwic man open in mind and heart and will to the Light, standing at the top of the scale and ready to transcend it.  

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The middle stage, the second type starts from these things, but gets behind them; it is capable of understanding more clearly and consciently the psychic truths, the conceptions of the intelligence, the aesthetic indications, the ethical values and all the other mediating directions which Indian religion took care to place behind its symbols. These intermediate truths vivify the outward forms of the system and those who can grasp them can go through these mental indices towards things that are beyond the mind and approach the profounder truths of the spirit. For at this stage there is already something awake that can go inward to a more deeply psycho-religious experience. Already the mind, heart and will have some strength to grapple with the difficulties of the relations between the spirit and life, some urge to satisfy more luminously or more inwardly the rational, aesthetic and ethical nature and lead them upward towards their own highest heights; one can begin to train mind and soul towards a spiritual consciousness and the opening of a spiritual existence. This ascending type of humanity claims for its use all that large and opulent middle region of philosophic, psycho-spiritual, ethical, aesthetic and emotional religious seeking which is the larger and more significant portion of the wealth of Indian culture. At this stage intervene the philosophical systems, the subtle illumining debates and inquiries of the thinkers; here are the nobler or more passionate reaches of devotion, here are held up the higher, ampler or austerer ideals of the Dharma; here break in the psychical suggestions and first definite urgings of the eternal and infinite which draw men by their appeal and promise towards the practice of Yoga.

But these things, great as they were, were not final or supreme: they were openings, steps of ascension towards the luminous grandeurs of spiritual truth and its practice was kept ready and its means of attainment provided for the third and greatest type of human being, the third loftiest stage of the spiritual evolution. The complete light of spiritual knowledge when it emerges from veil and compromise and goes beyond all symbols and middle significances, the absolute and universal  

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divine love, the beauty of the All-beautiful, the noblest dharma of unity with all beings, universal compassion and benevolence calm and sweet in the perfect purity of the spirit, the upsurge of the psychical being into the spiritual unity or the spiritual ecstasy, these divinest things were the heritage of the human being ready for divinity and their way and call were the supreme significances of Indian religion and Yoga. He reached by them the fruits of his perfect spiritual evolution, an identity with the Self and Spirit, a dwelling in or with God, the divine law of his being, a spiritual universality, communion, transcendence.

But distinctions are lines that can always be overpassed in the infinite complexity of man’s nature and there was no sharp and unbridgeable division, only a gradation, since the actuality or potentiality of the three powers coexist in all men. Both the middle and the highest significances were near and present and pervaded the whole system, and the approaches to the highest status were not absolutely denied to any man, in spite of certain prohibitions: but these prohibitions broke down in practice or left a way of escape to the man who felt the call; the call itself was a sign of election. He had only to find the way and the   guide. But even in the direct approach the principle of adhikāra,   differing capacity and varying nature, svabhāva, was recognised in subtle ways, which it would be beyond my present purpose to enumerate. One may note as an example the significant Indian   idea of the ista-devatā, the special name, form, idea of the Divinity which each man may choose for worship and communion and follow after according to the attraction in his nature and his capacity of spiritual intelligence. And each of the forms has its outer initial associations and suggestions for the worshipper, its appeal to the intelligence, psychical, aesthetic, emotional power in the nature and its highest spiritual significance which leads through some one truth of the Godhead into the essence of spirituality. One may note too that in the practice of Yoga the disciple has to be led through his nature and according to his capacity and the spiritual teacher and guide is expected to perceive and take account of the necessary gradations and the individual need and power in his giving of help and guidance.  

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Many things may be objected to in the actual working of this large and flexible system and I shall take some note of them when I have to deal with the weak points or the pejorative side of the culture against which the hostile critic directs with a misleading exaggeration his missiles. But the principle of it and the main lines of the application embody a remarkable wisdom, knowledge and careful observation of human nature and an assured insight into the things of the spirit which none can question who has considered deeply and flexibly these difficult matters or had any close experience of the obstacles and potentialities of our nature in its approach to the concealed spiritual reality.

This carefully graded and complex system of religious development and spiritual evolution was linked on by a process of pervading intimate connection to that general culture of the life of the human being and his powers which must be the first care of every civilisation worth the name. The most delicate and difficult part of this task of human development is concerned with the thinking being of man, his mind of reason and knowledge. No ancient culture of which we have knowledge, not even the Greek, attached more importance to it or spent more effort on its cultivation. The business of the ancient Rishi was not only to know God, but to know the world and life and to reduce it by knowledge to a thing well understood and mastered with which the reason and will of man could deal on assured lines and on a safe basis of wise method and order. The ripe result of this effort was the Shastra. When we speak of the Shastra nowadays, we mean too often only the religio-social system of injunctions of the middle age made sacrosanct by their mythical attribution to Manu, Parashara and other Vedic sages. But in older India Shastra meant any systematised teaching and science; each department of life, each line of activity, each subject of knowledge had its science or Shastra. The attempt was to reduce each to a theoretical and practical order founded on detailed observation, just generalisation, full experience, intuitive, logical and experimental analysis and synthesis, in order to enable man to know always with a just fruitfulness for life and to act with the security of right knowledge. The smallest and the greatest  

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things were examined with equal care and attention and each provided with its art and science. The name was given even to the highest spiritual knowledge whenever it was stated not in a mass of intuitive experience and revelatory knowledge as in the Upanishads, but for intellectual comprehension in system and order, — and in that sense the Gita is able to call its profound   spiritual teaching the most secret science, guhyatamam śāstram. This high scientific and philosophical spirit was carried by the ancient Indian culture into all its activities. No Indian religion is complete without its outward form of preparatory practice, its supporting philosophy and its Yoga or system of inward practice or art of spiritual living: most even of what seems irrational in it to a first glance, has its philosophical turn and significance. It is this complete understanding and philosophical character which has given religion in India its durable security and immense vitality and enabled it to resist the acid dissolvent power of modern sceptical inquiry; whatever is ill-founded in experience and reason, that power can dissolve, but not the heart and mind of these great teachings. But what we have more especially to observe is that while Indian culture made a distinction between the lower and the higher learning, the knowledge of things and the knowledge of self, it did not put a gulf between them like some religions, but considered the knowledge of the world and things as a preparatory and a leading up to the knowledge of Self and God. All Shastra was put under the sanction of the names of the Rishis, who were in the beginning the teachers not only of spiritual truth and philosophy, — and we may note that all Indian philosophy, even the logic of Nyaya and the atomic theory of the Vaisheshikas, has for its highest crowning note and eventual object spiritual knowledge and liberation, — but of the arts, the social, political and military, the physical and psychic sciences, and every instructor was in his degree respected as a guru or ācārya, a guide or preceptor of the human spirit. All knowledge was woven into one and led up by degrees to the one highest knowledge.

The whole right practice of life founded on this knowledge was in the view of Indian culture a Dharma, a living according  

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to a just understanding and right view of self-culture, of the knowledge of things and life and of action in that knowledge. Thus each man and class and kind and species and each activity of soul, mind, life, body has its dharma. But the largest or at least most vitally important part of the Dharma was held to be the culture and ordering of the ethical nature of man. The ethical aspect of life, contrary to the amazingly ignorant observation of a certain type of critics, attracted a quite enormous amount of attention, occupied the greater part of Indian thought and writing not devoted to the things of pure knowledge and of the spirit and was so far pushed that there is no ethical formation or ideal which does not reach in it its highest conception and a certain divine absolutism of ideal practice. Indian thought took for granted, — though there are some remarkable speculations to the contrary, — the ethical nature of man and the ethical law of the world. It considered that man was justified in satisfying his desires, since that is necessary for the satisfaction and expansion of life, but not in obeying the dictates of desire as the law of his being; for in all things there is a greater law, each has not only its side of interest and desire, but its dharma or rule of right practice, satisfaction, expansion, regulation. The Dharma, then, fixed by the wise in the Shastra is the right thing to observe, the true rule of action. First in the web of Dharma comes the social law; for man’s life is only initially for his vital, personal, individual self, but much more imperatively for the community, though most imperatively of all for the greatest Self one in himself and in all beings, for God, for the Spirit. Therefore first the individual must subordinate himself to the communal self, though by no means bound altogether to efface himself in it as the extremists of the communal idea imagine. He must live according to the law of his nature harmonised with the law of his social type and class, for the nation and in a higher reach of his being — this was greatly stressed by the Buddhists — for humanity. Thus living and acting he could learn to transcend the social scale of the Dharma, practise without injuring the basis of life the ideal scale and finally grow into the liberty of the spirit, when rule and duty were not binding because he would then move and  

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act in a highest free and immortal dharma of the divine nature. All these aspects of the Dharma were closely linked up together in a progressive unity. Thus, for an example, each of the four orders had its own social function and ethics, but also an ideal rule for the growth of the pure ethical being, and every man by observing his dharma and turning his action Godwards could grow out of it into the spiritual freedom. But behind all dharma and ethics was put, not only as a safeguard but as a light, a religious sanction, a reminder of the continuity of life and of man’s long pilgrimage through many births, a reminder of the Gods and planes beyond and of the Divine, and above it all the vision of a last stage of perfect comprehension and unity and of divine transcendence.

The system of Indian ethics liberalised by the catholicity of the ancient mind did not ban or violently discourage the aesthetic or even the hedonistic being of man in spite of a growing ascetic tendency and a certain high austerity of the summits. The aesthetic satisfactions of all kinds and all grades were an important part of the culture. Poetry, the drama, song, dance, music, the greater and lesser arts were placed under the sanction of the Rishis and were made instruments of the spirit's culture. A just theory held them to be initially the means of a pure aesthetic satisfaction and each was founded on its own basic rule and law, but on that basis and with a perfect fidelity to it still raised up to minister to the intellectual, ethical and religious development of the being. It is notable that the two vast Indian epics have been considered as much as Dharma  shastras as great historico-mythic epic narratives, itihāsas. They are, that is to say, noble, vivid and puissant pictures of life, but they utter and breathe throughout their course the law and ideal of a great and high ethical and religious spirit in life and aim in their highest intention at the idea of the Divine and the way of the mounting soul in the action of the world. Indian painting, sculpture and architecture did not refuse service to the aesthetic satisfaction and interpretation of the social, civic and individual life of the human being; these things, as all evidences show, played a great part in their motives of creation, but still  

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their highest work was reserved for the greatest spiritual side of the culture, and throughout we see them seized and suffused with the brooding stress of the Indian mind on the soul, the Godhead, the spiritual, the Infinite. And we have to note too that the aesthetic and hedonistic being was made not only an aid to religion and spirituality and liberally used for that purpose, but even one of the main gates of man’s approach to the Spirit. The Vaishnava religion especially is a religion of love and beauty and of the satisfaction of the whole delight-soul of man in God and even the desires and images of the sensuous life were turned by its vision into figures of a divine soul-experience. Few religions have gone so far as this immense catholicity or carried the whole nature so high in its large, puissant and many-sided approach to the spiritual and the infinite.

Finally, there is the most outwardly vital life of man, his ordinary dynamic, political, economical and social being. This too Indian culture took strenuously in hand and subjected its whole body to the pressure of its own ideals and conceptions. Its method was to build up great shastras of social living, duty and enjoyment, military and political rule and conduct and economical well-being. These were directed on one side to success, expansion, opulence and the right art and relation of these activities, but on those motives, demanded by the very nature of the vital man and his action, was imposed the law of the Dharma, a stringent social and ethical ideal and rule — thus the whole life of the king as the head of power and responsibility was regulated by it in its every hour and function, — and the constant reminder of religious duty. In latter times a Machiavellian principle of statecraft, that which has been always and is still pursued by governments and diplomats, encroached on this nobler system, but in the best age of Indian thought this depravation was condemned as a temporarily effective, but lesser, ignoble and inferior way of policy. The great rule of the culture was that the higher a man’s position and power, the larger the scope of his function and influence of his acts and example, the greater should be the call on him of the Dharma. The whole law and custom of society was placed under the sanction of the Rishis and the gods,  

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protected from the violence of the great and powerful, given a socio-religious character and the king himself charged to live and rule as the guardian and servant of the Dharma with only an executive power over the community which was valid so long as he observed with fidelity the Law. And as this vital aspect of life is the one which most easily draws us outward and away from the inner self and the diviner aim of living, it was the most strenuously linked up at every point with the religious idea in the way the vital man can best understand, in the Vedic times by the constant reminder of the sacrifice behind every social and civic act, at a later period by religious rites, ceremonies, worship, the calling in of the gods, the insistence on the subsequent results or a supraterrestrial aim of works. So great was this preoccupation, that while in the spiritual and intellectual and other spheres a considerable or a complete liberty was allowed to speculation, action, creation, here the tendency was to impose a rigorous law and authority, a tendency which in the end became greatly exaggerated and prevented the expansion of the society into new forms more suitable for the need of the spirit of the age, the Yugadharma. A door of liberty was opened to the community by the provision of an automatic permission to change custom and to the individual in the adoption of the religious life with its own higher discipline or freedom outside the ordinary social weft of binding rule and injunction. A rigid observation and discipline of the social law, a larger nobler discipline and freer self-culture of the ideal side of the Dharma, a wide freedom of the religious and spiritual life became the three powers of the system. The steps of the expanding human spirit mounted through these powers to its perfection.

Thus the whole general character of the application of Indian ideals to life became throughout of this one texture, the constant, subtly graded, subtly harmonised preparation of the soul of man for its spiritual being. First, the regulated satisfaction of the primary natural being of man subjected to the law of the Dharma and the ethical idea and besieged at every moment by the suggestions of religion, a religion at first appealing to his more outward undeveloped mind, but in each of  

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its outward symbols and circumstances opening to a profounder significance, armed with the indication of a profoundest spiritual and ideal meaning as its justification. Then, the higher steps of the developed reason and psychical, ethical and aesthetic powers closely interwoven and raised by a similar opening beyond themselves to their own heights of spiritual direction and potentiality. Finally, each of these growing powers in man was made on its own line of approach a gateway into his divine and spiritual being. Thus we may observe that there was created a Yoga of knowledge for the self-exceeding of the thinking intellectual man, a Yoga of works for the self-exceeding of the active, dynamic and ethical man, a Yoga of love and bhakti for the self-exceeding of the emotional, aesthetic, hedonistic man, by which each arrived to perfection through a self-ward, spiritual, God-ward direction of his own special power, as too a Yoga of self-exceeding through the power of the psychical being and even through the power of the life in the body, — Yogas which could be practised in separation or with some kind of synthesis. But all these ways of self-exceeding led to a highest self-becoming. To become one with universal being and all existences, one with the self and spirit, united with God completed the human evolution, built the final step of man’s self-culture.  

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X

I HAVE dwelt at some length, though still very inadequately, on the principles of Indian religion, the sense of its evolution and the intention of its system, because these things are being constantly ignored and battle delivered by its defenders and assailants on details, particular consequences and side issues. Those too have their importance because they are part of the practical execution, the working out of the culture in life; but they cannot be rightly valued unless we seize hold of the intention which was behind the execution. And the first thing we see is that the principle, the essential intention of Indian culture was extraordinarily high, ambitious and noble, the highest indeed that the human spirit can conceive. For what can be a greater idea of life than that which makes it a development of the spirit in man to its most vast, secret and high possibilities, — a culture that conceives of life as a movement of the Eternal in time, of the universal in the individual, of the infinite in the finite, of the Divine in man, or holds that man can become not only conscious of the eternal and the infinite, but live in its power and universalise, spiritualise and divinise himself by self-knowledge? What greater aim can be for the life of man than to grow by an inner and outer experience till he can live in God, realise his spirit, become divine in knowledge, in will and in the joy of his highest existence? And that is the whole sense of the striving of Indian culture.

It is easy to say that these ideas are fantastic, chimerical and impracticable, that there is no spirit and no eternal and nothing divine, and man would do much better not to dabble in religion and philosophy, but rather make the best he can of the ephemeral littleness of his life and body. That is a negation natural enough to the vital and physical mind, but it rests on the assumption that man can only be what he is at the moment, and  

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there is nothing greater in him which it is his business to evolve; such a negation has no enduring value. The whole aim of a great culture is to lift man up to something which at first he is not, to lead him to knowledge though he starts from an unfathomable ignorance, to teach him to live by his reason, though actually he lives much more by his unreason, by the law of good and unity, though he is now full of evil and discord, by a law of beauty and harmony though his actual life is a repulsive muddle of ugliness and jarring barbarisms, by some high law of his spirit, though at present he is egoistic, material, unspiritual, engrossed by the needs and desires of his physical being. If a civilisation has not any of these aims, it can hardly at all be said to have a culture and certainly in no sense a great and noble culture. But the last of these aims, as conceived by ancient India, is the highest of all because it includes and surpasses all the others. To have made this attempt is to have ennobled the life of the race; to have failed in it is better than if it had never at all been attempted; to have achieved even a partial success is a great contribution to the future possibilities of the human being.

The system of Indian culture is another thing. A system is in its very nature at once an effectuation and a limitation of the spirit; and yet we must have a science and art of life, a system of living. All that is needed is that the lines laid down should be large and noble, capable of evolution so that the spirit may more and more express itself in life, flexible even in its firmness so that it may absorb and harmonise new material and enlarge its variety and richness without losing its unity. The system of Indian culture was all these things in its principle and up to a certain point and a certain period in its practice. That a decline came upon it in the end and a kind of arrest of growth, not absolute, but still very serious and dangerous to its life and future, is perfectly true, and we shall have to ask whether that was due to the inherent character of the culture, to a deformation or to a temporary exhaustion of the force of living, and, if the last, how that exhaustion came. At present, I will only note in passing one point which has its importance. Our critic is never tired of harping on India’s misfortunes and he attributes them  

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all to the incurable badness of our civilisation, the total absence of a true and sound culture. Now misfortune is not a proof of absence of culture, nor good fortune the sign of salvation. Greece was unfortunate; she was as much torn by internal dissensions and civil wars as India, she was finally unable to arrive at unity or preserve independence; yet Europe owes half its civilisation to those squabbling inconsequent petty peoples of Greece. Italy was unfortunate enough in all conscience, yet few nations have contributed more to European culture than incompetent and unfortunate Italy. The misfortunes of India have been considerably exaggerated, at least in their incidence, but take them at their worst, admit that no nation has suffered more. If all that is due to the badness of our civilisation, to what is due then the remarkable fact of the obstinate survival of India, her culture and her civilisation under this load of misfortunes, or the power which enables her still to assert herself and her spirit at this moment, to the great wrath of her critics, against the tremendous shock of the flood from Europe which has almost submerged other peoples? If her misfortunes are due to her cultural deficiencies, must not by a parity of reasoning this extraordinary vitality be due to some great force in her, some enduring virtue of truth in her spirit? A mere lie and insanity cannot live; its persistence is a disease which must before long lead to death; it cannot be the source of an unslayable life. There must be some heart of soundness, some saving truth which has kept this people alive and still enables it to raise its head and affirm its will to be and its faith in its mission.

But, finally, we have to see not only the spirit and principle of the culture, not only the ideal idea and scope of intention in its system, but its actual working and effect in the values of life. Here we must admit great limitations, great imperfections. There is no culture, no civilisation ancient or modern which in its system has been entirely satisfactory to the need of perfection in man; there is none in which the working has not been marred by considerable limitations and imperfections. And the greater the aim of the culture, the larger the body of the civilisation, the more are these flaws likely to overbear the eye. In the first place  

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every culture suffers by the limitations or defects of its qualities and, an almost infallible consequence, by the exaggerations too of its qualities. It tends to concentrate on certain leading ideas and to lose sight of others or unduly depress them; this want of balance gives rise to one-sided tendencies which are not properly checked, not kept in their due place, and bring about unhealthy exaggerations. But so long as the vigour of the civilisation lasts, life accommodates itself, makes the most of compensating forces and in spite of all stumblings, evils, disasters some great thing is done; but in a time of decline the defect or the excess of a particular quality gets the upper hand, becomes a disease, makes a general ravage and, if not arrested, may lead to decay and death. Again, the ideal may be great, may have even, as Indian culture had in its best times, a certain kind of provisional completeness, a first attempt at comprehensive harmony, but there is always a great gulf between the ideal and the actual practice of life. To bridge that gulf or at least to make it as narrow as possible is the most difficult part of human endeavour. Finally, the evolution of our race, surprising enough if we look across the ages, is still, when all is said, a slow and embarrassed progress. Each age, each civilisation carries the heavy burden of our deficiencies, each succeeding age throws off something of the load, but loses some virtue of the past, creates other gaps and embarrasses itself with new aberrations. We have to strike a balance, to see things in the whole, to observe whither we are tending and use a large secular vision; otherwise it would be difficult to keep an unfailing faith in the destinies of the race. For, after all, what we have accomplished so far in the main at the best of times is to bring in a modicum of reason and culture and spirituality to leaven a great mass of barbarism. Mankind is still no more than semi-civilised and it was never anything else in the recorded history of its present cycle.

And therefore every civilisation presents a mixed and anomalous appearance and can be turned by a hostile or unsympathetic observation which notes and exaggerates its defects, ignores its true spirit and its qualities, masses the shades, leaves out the lights, into a mass of barbarism, a picture of almost  

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unrelieved gloom and failure, to the legitimate surprise and indignation of those to whom its motives appear to have a great and just value. For each has achieved something of special value for humanity in the midst of its general work of culture, brought out in a high degree some potentiality of our nature and given a first large standing-ground for its future perfection. Greece developed to a high degree the intellectual reason and the sense of form and harmonious beauty, Rome founded firmly strength and power and patriotism and law and order, modern Europe has raised to enormous proportions practical reason, science and efficiency and economic capacity, India developed the spiritual mind working on the other powers of man and exceeding them, the intuitive reason, the philosophical harmony of the Dharma informed by the religious spirit, the sense of the eternal and the infinite. The future has to go on to a greater and more perfect comprehensive development of these things and to evolve fresh powers, but we shall not do this rightly by damning the past or damning other cultures than our own in a spirit of arrogant intolerance. We need not only a spirit of calm criticism, but an eye of sympathetic intuition to extract the good from the past and present effort of humanity and make the most of it for our future progress.

This being so, if our critic insists that the past culture of India was of the nature of a semi-barbarism, I shall not object, so long as I have the liberty of passing the same criticism, equally valid or invalid, on the type of European culture which he wishes to foist on us in its place. Mr. Archer feels the openings which European civilisation gives to this kind of retort and he pleads plaintively that it ought not to be made; he takes refuge in the old tag that a tu quoque is no argument. Certainly the retort would be irrelevant if this were only a question of the dispassionate criticism of Indian culture without arrogant comparisons and offensive pretensions. But it becomes a perfectly valid and effective argument when the critic turns into a partisan and tries to trample underfoot all the claims of the Indian spirit and its civilisation in the name of the superiority of Europe. When he insists on our renouncing our own natural being and culture  

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in order to follow and imitate the West as docile pupils on the ground of India’s failure to achieve cultural perfection or the ideal of a sound civilisation, we have a right to point out that Europe has to its credit at least as ugly a failure, and for the same fundamental reasons. We have a right to ask whether science, practical reason and efficiency and an unbridled economic production which makes man a slave of his life and body, a wheel, spring or cog in a huge mechanism or a cell of an economic organism and translates into human terms the ideal of the anthill and the bee-hive, is really the whole truth of our being and a sound or complete ideal of civilisation. The ideal of this culture, though it has its obstacles and difficulties, is at any rate not an unduly exalted aim and ought to be more easy of accomplishment than the arduous spiritual ideal of ancient India. But how much of the European mind and life is really governed by reason and what does this practical reason and efficiency come to in the end? To what perfection has it brought the human mind and soul and life? The aggressive ugliness of modern European life, its paucity of philosophic reason and aesthetic beauty and religious aspiration, its constant unrest, its harsh and oppressive mechanical burden, its lack of inner freedom, its recent huge catastrophe, the fierce struggle of classes are things of which we have a right to take note. To harp in the style of the Archerian lyre on these aspects alone and to ignore the brighter side of modern ideals would certainly be an injustice. There was a time indeed many years ago, when, while admiring the past cultural achievement of Europe, the present industrial form of it seemed to me an intellectualised Titanic barbarism with Germany as its too admired type and successful protagonist. A wider view of the ways of the Spirit in the world corrects the one-sidedness of this notion, but still it contains a truth which Europe recognised in the hour of her agony, though now she seems to be forgetting too easily her momentary illumination. Mr. Archer argues that at least the West is trying to struggle out of its barbarism while India has been content to stagnate in her deficiencies. That may be a truth of the immediate past; but what then? The question still remains whether Europe is taking the only, the complete or  

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the best way open to human endeavour and whether it is not the right thing for India, not to imitate Europe, though she well may learn from Western experience, but to get out of her stagnation by developing what is best and most essential in her own spirit and culture.

The right, the natural path for India lies so obviously in this direction that in order to destroy it Mr. Archer in his chosen role as devil’s advocate has to juggle with the truth at every step and labour hard and vainly to reestablish the spell of hypnotic suggestion, now broken for good, which led most of us for a long space to condemn wholesale ourselves and our past and imagine that the Indian’s whole duty in life was to turn an imitative ape in leading-strings and dance to the mechanic barrel-organ tunes of the British civiliser. The claim of Indian culture to survival can be met first and most radically by challenging the value of its fundamental ideas and the high things which are most native to its ideal, its temperament, its way of looking at the world. To deny the truth or the value of spirituality, of the sense of the eternal and infinite, the inner spiritual experience, the philosophic mind and spirit, the religious aim and feeling, the intuitive reason, the idea of universality and spiritual unity is one resource, and this is the real attitude of our critic which emerges constantly in his vehement philippic. But he cannot carry it through consistently, because it brings him into conflict with ideas and perceptions which are ineradicable in the human mind and which even in Europe are now after a temporary obscuration beginning to come back into favour. Therefore he hedges and tries rather to prove that we find in India, even in her magnificent past, even at her best, no spirituality, no real philosophy, no true or high religious feeling, no light of intuitive reason, nothing at all of the great things to which she has directed her most strenuous aspiration. This assertion is sufficiently absurd, self-contradictory and opposed to the express testimony of those who are eminently fitted and entitled to express an authoritative opinion on these matters. He therefore establishes a third line of attack combined of two inconsistent and opposite assertions, first, that the higher Hinduism which is made up of  

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these greater things has had no effect on India and, secondly, that it has had on the contrary a most all-pervading, a most disastrous and paralysing, a soul-killing, life-killing effect. He attempts to make his indictment effective by massing together all these inconsistent lines of attack and leading them all to the one conclusion, that the culture of India is both in theory and practice wrong, worthless, deleterious to the true aim of human living.

The last position taken is the only one which we need now consider, since the value of the essential ideas of Indian culture cannot be destroyed and to deny them is futile. The things they stand for are there, in whatever form, vaguely or distinctly seeking for themselves in the highest and deepest movements of human being and its nature. The peculiarity of Indian culture lies only in this distinction that what is vague or confused or imperfectly brought out in most other cultures, it has laboured rather to make distinct, to sound all its possibilities, to fix its aspects and lines and hold it up as a true, precise, large and practicable ideal for the race. The formulation may not be entirely complete; it may have to be still more enlarged, bettered, put otherwise, things missed brought out, the lines and forms modified, errors of stress and direction corrected; but a firm, a large foundation has been laid down not only in theory, but in solid practice. If there has been an actual complete failure in life, — and that is the one point left, — it must be due to one of two causes; either there has been some essential bungling in the application of the ideal to the facts of life as it is, or else there has been a refusal to recognise the facts of life at all. Perhaps, then, there has been, to put it otherwise, an insistence on what we may be at some hardly attainable height of our being without having first made the most of what we are. The infinite can only be reached after we have grown in the finite, the eternal grasped only by man growing in time, the spiritual perfected only by man accomplished first in body, life and mind. If that necessity has been ignored, then one may fairly contend that there has been a gross, impracticable and inexcusable error in the governing idea of Indian culture. But as a matter of fact there has been no such  

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error. We have seen what were the aim and idea and method of Indian culture and it will be perfectly clear that the value of life and its training were amply recognised in its system and given their proper place. Even the most extreme philosophies and religions, Buddhism and Illusionism, which held life to be an impermanence or ignorance that must be transcended and cast away, yet did not lose sight of the truth that man must develop himself under the conditions of this present ignorance or impermanence before he can attain to knowledge and to that Permanent which is the denial of temporal being. Buddhism was not solely a cloudy sublimation of Nirvana, nothingness, extinction and the tyrannous futility of Karma; it gave us a great and powerful discipline for the life of man on earth. The enormous positive effects it had on society and ethics and the creative impulse it imparted to art and thought and in a less degree to literature, are a sufficient proof of the strong vitality of its method. If this positive turn was present in the most extreme philosophy of denial, it was still more largely present in the totality of Indian culture.

There has been indeed from early times in the Indian mind a certain strain, a tendency towards a lofty and austere exaggeration in the direction taken by Buddhism and Mayavada. This excess was inevitable, the human mind being what it is; it had even its necessity and value. Our mind does not arrive at the totality of truth easily and by one embracing effort; an arduous search is the condition of its finding. The mind opposes different sides of the truth to each other, follows each to its extreme possibility, treats it even for a time as the sole truth, makes imperfect compromises, arrives by various adjustments and gropings nearer to the true relations. The Indian mind followed this method; it covered, as far as it could, the whole field, tried every position, looked at the truth from every angle, attempted many extremes and many syntheses. But the European critic very ordinarily labours under the idea that this exaggeration in the direction of negating life was actually the whole of Indian thought and sentiment or the one undisputed governing idea of the culture. Nothing could be more false and  

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inaccurate. The early Vedic religion did not deny, but laid a full emphasis on life. The Upanishads did not deny life, but held that the world is a manifestation of the Eternal, of Brahman, all here is Brahman, all is in the Spirit and the Spirit is in all, the self-existent Spirit has become all these things and creatures; life too is Brahman, the life-force is the very basis of our existence, the . ˙ life-spirit Vayu is the manifest and evident Eternal, pratyaksam brahma. But it affirmed that the present way of existence of man is not the highest or the whole; his outward mind and life are not all his being; to be fulfilled and perfect he has to grow out of his physical and mental ignorance into spiritual self-knowledge.

Buddhism arrived at a later stage and seized on one side of these ancient teachings to make a sharp spiritual and intellectual opposition between the impermanence of life and the permanence of the Eternal which brought to a head and made a gospel of the ascetic exaggeration. But the synthetic Hindu mind struggled against this negation and finally threw out Buddhism, though not without contracting an increased bias in this direction. That bias came to its height in the philosophy of Shankara, his theory of Maya, which put its powerful imprint on the Indian mind and, coinciding with a progressive decline in the full vitality of the race, did tend for a time to fix a pessimistic and negative view of terrestrial life and distort the larger Indian ideal. But his theory is not at all a necessary deduction from the great Vedantic authorities, the Upanishads, Brahmasutras and Gita, and was always combated by other Vedantic philosophies and religions which drew from them and from spiritual experience very different conclusions. At the present time, in spite of a temporary exaltation of Shankara’s philosophy, the most vital movements of Indian thought and religion are moving again towards the synthesis of spirituality and life which was an essential part of the ancient Indian ideal. Therefore Mr. Archer’s contention that whatever India has achieved in life and creation and action has been done in spite of the governing ideas of her culture, since logically she ought to have abandoned life and creation and action, is as unsound as it is unnatural and grotesque. To develop to the full the intellectual, the dynamic  

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and volitional, the ethical, the aesthetic, the social and economic being of man was an important element of Indian civilisation, — if for nothing else, at least as an indispensable preliminary to spiritual perfection and freedom. India’s best achievements in thought, art, literature, society were the logical outcome of her religio-philosophical culture.

But still it may be argued that whatever may have been the theory, the exaggeration was there and in practice it discouraged life and action. That, when its other falsities have been eliminated, is what Mr. Archer’s criticism comes to in the end; the emphasis on the Self, the eternal, the universal, the impersonal, the infinite discouraged, he thinks, life, will, personality, human action and led to a false and life-killing asceticism. India achieved nothing of importance, produced no great personalities, was impotent in will and endeavour, her literature and art are a barbaric and monstrous nullity not equal even to the third-rate work of Europe, her life story a long and dismal record of incompetence and failure. An inconsistency more or less is nothing to this critic and in the same breath he affirms that this very India, described by him elsewhere as always effete, sterile or a mother of monstrous abortions, is one of the most interesting countries in the world, that her art casts a potent and attractive spell and has numberless beauties, that her very barbarisms are magnificent and that, most wonderful of all, in presence of some of her personalities in the abodes of her ancient fine-spun aristocratic culture a European is apt to feel like a semi-barbarian intruder! But let us leave aside these signs of grace which are only an occasional glimmering of light across the darkness and gloom of Mr. Archer’s mood. We must see how far there is any foundation for the substance of this criticism. What was the real value of Indian life, will, personality, achievement, creation, those things that she regards as her glories, but her critic tells her she should shudder at as her disgrace? That is the one remaining vital question.  

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XI

THE MOST general charge against Indian culture in its practical effects can be dismissed without any serious difficulty. The critic with whom I have to deal has, in fact, spoiled his case by the spirit of frantic exaggeration in which he writes. To say that there has been no great or vivid activity of life in India, that she has had no great personalities with the mythical exception of Buddha and the other pale exception of Asoka, that she has never shown any will-power and never done any great thing, is so contrary to all the facts of history that only a devil’s advocate in search of a case could advance it at all or put it with that crude vehemence. India has lived and lived greatly, whatever judgment one may pass on her ideas and institutions. What is meant after all by life and when is it that we most fully and greatly live? Life is surely nothing but the creation and active self-expression of man’s spirit, powers, capacities, his will to be and think and create and love and do and achieve. When that is wanting or, since it cannot be absolutely wanting, depressed, held under, discouraged or inert, whether by internal or external causes, then we may say that there is a lack of life. Life in its largest sense is the great web of our internal and external action, the play of Shakti, the play of Karma; it is religion and philosophy and thought and science and poetry and art, drama and song and dance and play, politics and society, industry, commerce and trade, adventure and travel, war and peace, conflict and unity, victory and defeat and aspirations and vicissitudes, the thoughts, emotions, words, deeds, joys and sorrows which make up the existence of man. In a narrower sense life is sometimes spoken of as the more obvious and external vital action, a thing which can be depressed by a top-heavy intellectuality or ascetic spirituality, sicklied over with the pale cast of thought or the paler cast of world-weariness or made

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flat, stale and uninteresting by a formalised, conventional or too strait-laced system of society. Again, life may be very active and full of colour for a small and privileged part of the community, but the life of the mass dull, void and miserable. Or, finally, there may be all the ordinary materials and circumstances of mere living, but if life is not uplifted by great hopes, aspirations and ideals, then we may well say that the community does not really live; it is defective in the characteristic greatness of the human spirit.

The ancient and mediaeval life of India was not wanting in any of the things that make up the vivid interesting activity of human existence. On the contrary, it was extraordinarily full of colour and interest. Mr. Archer's criticism on this point, a criticism packed full of ignorance and built up by a purely fictitious construction of what things logically ought to have been on the theory of a dominating asceticism and belief in the illusionary character of the world, is not and cannot be borne out by anyone who has come close to the facts. It is true that while many European writers who have studied the history of the land and the people, have expressed strongly their appreciation of the vividness and interesting fullness, colour and beauty of life in India before the present period, — that unhappily exists no longer except in the pages of history and literature and the broken or crumbling fragments of the past, — those who see only from a distance or fix their eyes only on one aspect, speak of it often as a land of metaphysics, philosophies, dreams and brooding imaginations, and certain artists and writers are apt to write in a strain as if it were a country of the Arabian Nights, a mere glitter of strange hues and fancies and marvels. But on the contrary India has been as much a home of serious and solid realities, of a firm grappling with the problems of thought and life, of measured and wise organisation and great action as any other considerable centre of civilisation. The widely different view these perceptions express simply show the many-sided brilliance and fullness of her life. The colour and magnificence have been its aesthetic side; she has had great dreams and high and splendid imaginations, for that too is wanted for the completeness of our  

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living; but also deep philosophical and religious thinking, a wide and searching criticism of life, a great political and social order, a strong ethical tone and a persistent vigour of individual and communal living. That is a combination which means life in all its fullness, though deficient, it may be, except in extraordinary cases, in the more violent egoistic perversities and exaggerations which some minds seem to take for a proof of the highest vigour of existence.

In what field indeed has not India attempted, achieved, created, and in all on a large scale and yet with much attention to completeness of detail? Of her spiritual and philosophic achievement there can be no real question. They stand there as the Himalayas stand upon the earth in the phrase of Kalidasa, prthivyā iva mānadandah, "as if earth's measuring rod," mediating still between earth and heaven, measuring the finite, casting their plummet far into the infinite, plunging their extremities into the upper and lower seas of the superconscient and the subliminal, the spiritual and the natural being. But if her philosophies, her religious disciplines, her long list of great spiritual personalities, thinkers, founders, saints are her greatest glory, as was natural to her temperament and governing idea, they are by no means her sole glories, nor are the others dwarfed by their eminence. It is now proved that in science she went farther than any country before the modern era, and even Europe owes the beginning of her physical science to India as much as to Greece, although not directly but through the medium of the Arabs. And, even if she had only gone as far, that would have been sufficient proof of a strong intellectual life in an ancient culture. Especially in mathematics, astronomy and chemistry, the chief elements of ancient science, she discovered and formulated much and well and anticipated by force of reasoning or experiment some of the scientific ideas and discoveries which Europe first arrived at much later, but was able to base more firmly by her new and completer method. She was well-equipped in surgery and her system of medicine survives to this day and has still its value, though it declined intermediately in knowledge and is only now recovering its vitality.  

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In literature, in the life of the mind, she lived and built greatly. Not only has she the Vedas, Upanishads and Gita, not to speak of less supreme but still powerful or beautiful work in that field, unequalled monuments of religious and philosophic poetry, a kind in which Europe has never been able to do anything much of any great value, but that vast national structure, the Mahabharata, gathering into its cycle the poetic literature and expressing so completely the life of a long formative age, that it is said of it in a popular saying which has the justice if also the exaggeration of a too apt epigram, "What is not in this Bharata, is not in Bharatavarsha (India)," and the Ramayana, the greatest and most remarkable poem of its kind, that most sublime and beautiful epic of ethical idealism and a heroic semi-divine human life, and the marvellous richness, fullness and colour of the poetry and romance of highly cultured thought, sensuous enjoyment, imagination, action and adventure which makes up the romantic literature of her classical epoch. Nor did this long continuous vigour of creation cease with the loss of vitality by the Sanskrit tongue, but was paralleled and carried on in a mass of great or of beautiful work in her other languages, in Pali first and Prakrit, much unfortunately lost,¹ and Tamil, afterwards in Hindi, Bengali, Marathi and other tongues. The long tradition of her architecture, sculpture and painting speaks for itself, even in what survives after all the ruin of stormy centuries: whatever judgment may be formed of it by the narrower school of Western aesthetics, — and at least its fineness of execution and workmanship cannot be denied, nor the power with which it renders the Indian mind, — it testifies at least to a continuous creative activity. And creation is proof of life and great creation of greatness of life.

But these things are, it may be said, the things of the mind, and the intellect, imagination and aesthetic mind of India may have been creatively active, but yet her outward life depressed, dull, poor, gloomy with the hues of asceticism, void of willpower and personality, ineffective, null. That would be a hard

1     E.g. the once famous work in Paisachi of which the Kathāsaritsāgara is an inferior version.  

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proposition to swallow; for literature, art and science do not flourish in a void of life. But here too what are the facts? India has not only had the long roll of her great saints, sages, thinkers, religious founders, poets, creators, scientists, scholars, legists; she has had her great rulers, administrators, soldiers, conquerors, heroes, men with the strong active will, the mind that plans and the seeing force that builds. She has warred and ruled, traded and colonised and spread her civilisation, built polities and organised communities and societies, done all that makes the outward activity of great peoples. A nation tends to throw out its most vivid types in that line of action which is most congenial to its temperament and expressive of its leading idea, and it is the great saints and religious personalities that stand at the head in India and present the most striking and continuous roll-call of greatness, just as Rome lived most in her warriors and statesmen and rulers. The Rishi in ancient India was the outstanding figure with the hero just behind, while in later times the most striking feature is the long uninterrupted chain from Buddha and Mahavira to Ramanuja, Chaitanya, Nanak, Ramdas and Tukaram and beyond them to Ramakrishna and Vivekananda and Dayananda. But there have been also the remarkable achievements of statesmen and rulers, from the first dawn of ascertainable history which comes in with the striking figures of Chandragupta, Chanakya, Asoka, the Gupta emperors and goes down through the multitude of famous Hindu and Mahomedan figures of the middle age to quite modern times. In ancient India there was the life of republics, oligarchies, democracies, small kingdoms of which no detail of history now survives, afterwards the long effort at empire-building, the colonisation of Ceylon and the Archipelago, the vivid struggles that attended the rise and decline of the Pathan and Mogul dynasties, the Hindu struggle for survival in the south, the wonderful record of Rajput heroism and the great upheaval of national life in Maharashtra penetrating to the lowest strata of society, the remarkable episode of the Sikh Khalsa. An adequate picture of that outward life still remains to be given; once given it would be the end of many fictions. All this  

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mass of action was not accomplished by men without mind and will and vital force, by pale shadows of humanity in whom the vigorous manhood had been crushed out under the burden of a gloomy and all-effacing asceticism, nor does it look like the sign of a metaphysically minded people of dreamers averse to life and action. It was not men of straw or lifeless and will-less dummies or thin-blooded dreamers who thus acted, planned, conquered, built great systems of administration, founded kingdoms and empires, figured as great patrons of poetry and art and architecture or, later, resisted heroically imperial power and fought for the freedom of clan or people. Nor was it a nation devoid of life which maintained its existence and culture and still lived on and broke out constantly into new revivals under the ever increasing stress of continuously adverse circumstances. The modern Indian revival, religious, cultural, political, called now sometimes a renaissance, which so troubles and grieves the minds of her critics, is only a repetition under altered circumstances, in an adapted form, in a greater though as yet less vivid mass of movement, of a phenomenon which has constantly repeated itself throughout a millennium of Indian history.

And it must be remembered that by virtue of its culture and its system the whole nation shared in the common life. In all countries in the past the mass has indeed lived with a less active and vivid force than the few, — sometimes with the mere elements of life, not with even any beginning of finished richness, — nor has modern civilisation yet got rid of this disparity, though it has opened the advantages or at least the initial opportunities of a first-hand life and thought and knowledge to a greater number. But in ancient India, though the higher classes led and had the lion's share of the force and wealth of life, the people too lived and until much later times intensely though on a lesser scale and with a more diffused and less concentrated force. Their religious life was more intense than that of any other country; they drank in with remarkable facility the thoughts of the philosophers and the influence of the saints; they heard and followed Buddha and the many who came after him; they were taught by the Sannyasins and sang the songs of the Bhaktas and  

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Bauls and thus possessed some of the most delicate and beautiful poetical literature ever produced; they contributed many of the greatest names in our religion, and from the outcastes themselves came saints revered by the whole community. In ancient Hindu times they had their share of political life and power; they were the people, the viśah of the Veda, of whom the kings were the leaders and from them as well as from the sacred or princely families were born the Rishis; they held their villages as little self-administered republics; in the time of the great kingdoms and empires they sat in the municipalities and urban councils and the bulk of the typical royal Council described in the books of political science was composed of commoners, Vaishyas, and not of Brahmin Pundits and Kshatriya nobles; for a long time they could impose their will on their kings, without the need of a long struggle, by a single demonstration of their displeasure. So long as Hindu kingdoms existed, something of all this survived, and even the entrance into India of central Asian forms of absolutist despotism, never an indigenous Indian growth, left some remnant of the old edifice still in being. The people had their share too in art and poetry, their means by which the essence of Indian culture was disseminated through the mass, a system of elementary education in addition to the great universities of ancient times, a type of popular dramatic representation which was in some parts of the country alive even yesterday; they gave India her artists and architects and many of the famous poets in the popular tongues; they preserved by the force of their long past culture an innate aesthetic sense and faculty of which the work of Indian craftsmen remained a constant and striking evidence until it was destroyed or degraded by the vulgarisation and loss of aesthetic sense and beauty which has been one of the results of modern civilisation. Nor was the life of India ascetic, gloomy or sad, as the too logical mind of the critic would have it be. The outward form is more quiet than in other countries, there is a certain gravity and reserve before strangers which deceives the foreign observer, and in recent times asceticism and poverty and an increase of puritanic tendency had their effect, but the life portrayed in the literature of the country is glad and  

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vivid, and even now despite certain varieties of temperament and many forces making for depression laughter, humour, an unobtrusive elasticity and equanimity in the vicissitudes of life are very marked features of the Indian character.

The whole theory of a want of life and will and activity in the Indian people as a result of their culture is then a myth. The circumstances which have given some colour to it in later times will be noted in their proper place; but they are a feature of the decline and even then must be taken with considerable qualification, and the much longer history of its past greatness tells quite another story. That history has not been recorded in the European fashion; for the art of history and biography, though not entirely neglected, was never brought to perfection in India, never sufficiently practised, nor does any sustained record of the doings of kings and great men and peoples before the Mussulman dynasties survive except in the one solitary instance of Cashmere. This is certainly a defect and leaves a very serious gap. India has lived much, but has not sat down to record the history of her life. Her soul and mind have left their great monuments, but so much as we know — and after all it is not little — of the rest, the more outward things, remains or has emerged recently in spite of her neglect; such exact records as she had, she has allowed to rust forgotten or disappear. Perhaps what Mr. Archer really means when he tells us that we have had no personalities in our history, is that they do not come home to his mind because their doings and sayings are not minutely recorded in the Western manner; their personality, will-power and creative force emerge only in their work or in indicative tradition and anecdote or in incomplete records. And very curiously, very fancifully this defect has been set down to an ascetic want of interest in life; it is supposed that India was so much absorbed in the eternal that she deliberately despised and neglected time, so profoundly concentrated on the pursuit of ascetic brooding and quietistic peace that she looked down on and took no interest in the memory of action. That is another myth. The same phenomenon of a lack of sustained and deliberate record appears in other ancient cultures, but nobody  

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suggests that Egypt, Assyria or Persia have to be reconstructed for us by the archaeologists for an analogous reason. The genius of Greece developed the art of history, though only in the later period of her activity, and Europe has cherished and preserved the art; India and other ancient civilisations did not arrive at it or neglected its full development. It is a defect, but there is no reason why we should go out of our way in this one case to attribute it to a deliberate motive or to any lack of interest in life. And in spite of the defect the greatness and activity of the past life of India reveals itself and comes out in bolder relief the more the inquiry into her past unearths the vast amount of material still available.

But our critic will still have it that India lived as it were in spite of herself and that in all this teeming action there is ample evidence of the dwarfing of individual will and the absence of any great individual personality. He arrives at that result by methods which savour of the skill of the journalist or pamphleteer rather than the disinterested mind of the critic. He tells us for instance that India has contributed only one or at most two great names to the world's Pantheon. By that, of course, he means Europe's Pantheon, or the world's Pantheon as constructed by the mind of Europe, crammed with the figures of Western history and achievement which are near and familiar to it and admitting only a very few of the more gigantic names from the distant East, those which it finds it most difficult to ignore. One remembers the list made by a great French poet in the field of literature in which a sounding string of French names equals or outnumbers the whole contribution of the rest of Europe! If an Indian were to set about the same task in the same spirit, he would no doubt similarly pour out an interminable list of Indian names with some great men of Europe and America, Arabia, Persia, China, Japan forming a brief tail to this large peninsular body. These exercises of the partial mentality have no value. And it is difficult to find out what measure of values Mr. Archer is using when he relegates other great Indian names, allowing for three or four only, to the second plan and even there belittles them in comparison with corresponding European immortals. In what  

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is Shivaji with his vivid and interesting life and character, who not only founded a kingdom but organised a nation, inferior to Cromwell, or Shankara whose great spirit in the few years of its mortal life swept triumphant through India and reconstituted the whole religious life of her peoples, inferior as a personality to Luther? Why are Chanakya and Chandragupta who laid down the form of empire-building in India and whose great administrative system survived with changes often for the worse down to modern times, lesser men than the rulers and statesmen of European history? India may not present any recorded moment of her life so crowded as the few years of Athens to which Mr. Archer makes appeal; she may have no parallel to the swarm of interesting but often disturbing, questionable or even dark and revolting figures which illuminate and stain the story of the Italian cities during the Renaissance, although she has had too her crowded moments thronged by figures of a different kind. But she has had many rulers, statesmen and encouragers of art as great in their own way as Pericles or Lorenzo di Medici; the personalities of her famed poets emerge more dimly through the mist of time, but with indications which point to a lofty spirit or a humanity as great as that of Aeschylus or Euripides or a life-story as human and interesting as that of the famous Italian poets. And if, comparing this one country with all Europe as Mr. Archer insists, — mainly on the ground that Indians themselves make the comparison when they speak of the size of the country, its many races and the difficulty so long experienced in organising Indian unity, — it may be that in the field of political and military action Europe has a long lead, but what of the unparalleled profusion of great spiritual personalities in which India is preeminent? Again Mr. Archer speaks with arrogant depreciation of the significant figures born of the creative Indian mind which people its literature and its drama. Here too it is difficult to follow him or to accept his measure of values. To an oriental mind at least Rama and Ravana are as vivid and great and real characters as the personalities of Homer and Shakespeare, Sita and Draupadi certainly not less living than Helen or Cleopatra, Damayanti and Shakuntala and other feminine types not less  

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sweet, gracious and alive than Alcestis or Desdemona. I am not here affirming any superiority, but the bottomless inequality and inferiority which this critic affirms exists, not in truth, but only in his imagination or his way of seeing.

That perhaps is the one thing of significance, the one thing which is really worth noting, the difference of mentality which is at the bottom of these comparisons. There is not any inferiority of life or force or active and reactive will but, as far as the sameness of human nature allows, a difference of type, character, personality, let us say, an emphasis in different and almost opposite directions. Will-power and personality have not been wanting in India, but the direction preferably given to them and the type most admired are of a different kind. The average European mind is prone to value or at least to be more interested in the egoistic or self-asserting will which insists upon itself with a strong or a bold, an aggressive, sometimes a fierce insistence; the Indian mind not only prizes more from the ethical standpoint, — that is found everywhere, — but is more vividly interested in the calm, self-controlling or even the self-effacing personality; for the effacement of egoism seems to it to be not an effacement, but an enhancement of value and power of the true person and its greatness. Mr. Archer finds Asoka pale and featureless; to an Indian mind he is supremely vivid and attractive. Why is Asoka to be called pale in comparison with Charlemagne or, let us say, with Constantine? Is it because he only mentions his sanguinary conquest of Kalinga in order to speak of his remorse and the turning of his spirit, a sentiment which Charlemagne massacring the Saxons in order to make good Christians of them could not in the least have understood, nor any more perhaps the Pope who anointed him? Constantine gave the victory to the Christian religion, but there is nothing Christian in his personality; Asoka not only enthroned Buddhism, but strove though not with a perfect success to follow the path laid down by Buddha. And the Indian mind would account him not only a nobler will, but a greater and more attracting personality than Constantine or Charlemagne. It is interested in Chanakya, but much more interested in Chaitanya.  

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And in literature also just as in actual life it has the same turn. This European mind finds Rama and Sita uninteresting and unreal, because they are too virtuous, too ideal, too white in colour; but to the Indian mind even apart from all religious sentiment they are figures of an absorbing reality which appeal to the inmost fibres of our being. A European scholar criticising the Mahabharata finds the strong and violent Bhima the only real character in that great poem; the Indian mind on the contrary finds greater character and a more moving interest in the calm and collected heroism of Arjuna, in the fine ethical temperament of Yudhisthira, in the divine charioteer of Kurukshetra who works not for his own hand but for the founding of the kingdom of right and justice. Those vehement or self-asserting characters or those driven by the storm of their passions which make the chief interest of European epic and drama, would either be relegated by it to the second plan or else, if set in large proportions, so brought in in order to bring into relief the greatness of the higher type of personality, as Ravana contrasts with and sets off Rama. The admiration of the one kind of mentality in the aesthetics of life goes to the coloured, that of the other to the luminous personality. Or, to put it in the form of the distinction made by the Indian mind itself, the interest of the one centres more in the rajasic, that of the other in the sattwic will and character.

Whether this difference imposes an inferiority on the aesthetics of Indian life and creation, each must judge for himself, but surely the Indian is the more evolved and spiritual conception. The Indian mind believes that the will and personality are not diminished but heightened by moving from the rajasic or more coloured egoistic to the sattwic and more luminous level of our being. Are not after all calm, self-mastery, a high balance signs of a greater and more real force of character than mere self-assertion of strength of will or the furious driving of the passions? Their possession does not mean that one must act with an inferior or less puissant, but only with a more right, collected and balanced will. And it is a mistake to think that asceticism itself rightly understood and practised implies an effacement  

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of will; it brings much rather its greater concentration. That is the Indian view and experience and the meaning of the old legends in the epics — to which Mr. Archer, misunderstanding the idea behind them, violently objects, — attributing so enormous a force, even when it was misused, to the power gained by ascetic self-mastery, Tapasya. The Indian mind believed and still believes that soul power is a greater thing, works from a mightier centre of will and has greater results than a more outwardly and materially active will-force. But it will be said that India has valued most the impersonal and that must obviously discourage personality. But this too, — except for the negative ideal of losing oneself in the trance or the silence of the Eternal, which is not the true essence of the matter, — involves a misconception. However paradoxical it may sound, one finds actually that the acceptance of the eternal and impersonal behind one's being and action and the attempt at unity with it is precisely the thing that carries the person to his largest greatness and power. For this impersonality is not a nullity, but an oceanic totality of the being. The perfect man, the Siddha or the Buddha, becomes universal, embraces all being in sympathy and oneness, finds himself in others as in himself and by so doing draws into himself at the same time something of the infinite power of a universal energy. That is the positive ideal of Indian culture. And when this hostile critic finds himself forced to do homage to the superiority of certain personalities who have sprung from this "fine-spun aristocratic" culture, he is really paying a tribute to some results of this preference of the sattwic to the rajasic, the universal to the limited and egoistic man. Not to be as the common man, that is to say, as the crude natural or half-baked human being, was indeed the sense of this ancient endeavour and in that sense it may be called an aristocratic culture. But it was not a vulgar outward but a spiritual nobility which was the aim of its self-discipline. Indian life, personality, art, literature must be judged in this light and appreciated or depreciated after being seen in the real sense and with the right understanding of Indian culture.  

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