Yoga-Force

I

ALL the world, according to Science, is nothing but a play of Energy—a material Energy it used to be called, but it is now doubted whether Matter scientifically speaking, exists except as a phenomenon of Energy. All the world, according to Vedanta, is a play of a power of a spiritual entity, the power of an original consciousness, whether it be Maya or Shakti, and the result an illusion or real. In the world so far as man is concerned we are aware only of mind energy, life energy, energy in matter; but it is supposed that there is a spiritual energy or force also behind them from which they originate. All things, in either case, are the results of a Shakti, energy or force. There is no action without a Force or Energy doing the action and bringing about its consequence. Further, anything that has no Force in it is either something dead or something unreal or something inert and without consequence. If there is no such thing as spiritual consciousness, there can be no reality of Yoga, and if there is no Yoga-force, spiritual force. Yoga Shakti,

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then also there can be no effectivity in Yoga. A Yoga consciousness or spiritual consciousness which has no power or force in it, may not be dead or unreal but it is evidently something inert and without effect or consequence. Equally a man who sets out to be a Yogi or Guru and has no spiritual consciousness or no power in his spiritual consciousness—a Yoga-force or spiritual force—is making a false claim and is either a charlatan or a self-deluded imbecile; still more is he so if having no spiritual force he claims to have made a path others can follow. If Yoga is a reality, if spirituality is anything better than a delusion, there must be such a thing as Yoga-force or spiritual force.

It is evident that if spiritual force exists, it must be able to produce spiritual results—therefore there is no irrationality in the claim of those sadhakas who say that they feel the force of the Guru or the force of the Divine working in them leading towards spiritual fulfilment and experience. Whether it is so or not in a particular case is a personal question, but the statement cannot be denounced as per se incredible and manifestly false because such things cannot be. Further, if it be true that spiritual force is the original one and the others are derivative from it, then there is no irrationality in supposing that spiritual force can produce mental results, vital results, physical results. It may act through mental, vital or physical energies and through the means which these energies use or it may act directly on mind, life or matter as the

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field of its own special and immediate action. Either way is prima facie possible. In a case of cure or illness someone is ill for two days, weak, suffering from pains and fever; he takes no medicine, but finally asks for cure from his Guru; the next morning he rises well, strong and energetic. He has at least some justification for thinking that a force has been used on him and put into him and that it was a spiritual power that acted. But in another case, medicines may be used, while at the same time the invisible force may be called for to aid the material means, for it is a known fact that medicines may or may not succeed—there is no certitude. Here for the reason of an outside observer ( one who is neither the user of the force nor the doctor nor the patient) it remains uncertain whether the patient was cured by the medicines only or by the spiritual force with the medicines as an instrument.  Either is possible, and it cannot be said that because medicines were used, therefore the working of spiritual force is per se incredible and demonstrably false. On the other hand it is possible for the doctor to have felt a force working in him and guiding him or he may see the patient improving with a rapidity which according to medical science, is incredible. The patient may feel the force working in himself bringing health, energy, rapid cure. The user of the force may watch the results, see the symptoms he works on diminishing, those he did not work upon increasing till he does work on them and then immediately diminishing, the doctor working according to his unspoken suggestions etc.

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etc., until the cure is done. (On the other hand he may see forces working against the cure and conclude that the spiritual force has to be contented with a withdrawal or an imperfect success.) In all that the doctor, the patient or the user of force is justified in believing that the cure is at least partly or even fundamentally due to the spiritual force. Their experience is valid of course for themselves only, not for the outside rationalising observer. But the latter is not logically entitled to say that their experience is incredible and must be false.

Another point, it does not follow that a spiritual force must either succeed in all cases or, if it does not, that proves its non-existence. Of no force can that be said. The force of fire is to bum, but there are things it does not bum, under certain circumstances it does not bum even the feet of the man who walks barefoot on red-hot coals. That does not prove that fire cannot bum or that there is no such thing as force of fire, Agni Shakti.

I have no time to write more, it is not necessary either. My object was not to show that spiritual force must be believed in, but that the belief in it is not necessarily a delusion and that this belief can be rational as well as possible.

7-12-1935

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Yoga-Force

II

THE invisible Force producing tangible results both inward and outward is the whole meaning of the Yogic consciousness. Your question about Yoga bringing merely a feeling of Power without any result was really very strange. Who would be satisfied with such a meaningless hallucination and call it Power? If we had not had thousands of experiences showing that the Power within could alter the mind, develop its powers, add new ones, bring in new ranges of know- ledge, master the vital movements, change the character,  influence men and things, control the conditions and functionings of the body, work as a concrete dynamic Force on other forces, modify events etc. etc., we would not speak of it as we do. Moreover, it is not only in its results but in its movements that the Force is tangible and concrete. When I speak of feeling Force or Power, I do not mean simply having a vague sense of it, but feeling it concretely and consequently being able to direct it, manipulate it, watch its movement,  be conscious of its mass and intensity and in

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the same way of that of other perhaps opposing forces; all these things are possible and usual by the development  of Yoga. It is not, unless it is Supramental Force, a Power that acts without conditions and limits. The conditions and limits under which Yoga or sadhana has to be worked out are not arbitrary or capricious; they arise from the nature of things. These—including the will, receptivity, assent, self-opening and surrender of the sadhaka have to be respected by the Yoga-force—unless it receives a sanction from the Supreme to override everything and get something done, but that sanction is sparingly given. It is only if the Supramental Power came fully down, not merely sent its influences through the Overmind that things could be very radically directed towards that object—for then the sanction would not be rare! For the Law of the Truth would be at work not constantly balanced by the law of the Ignorance.

Still the Yoga-force is always tangible and concrete in the way I have described and has tangible results. But it is invisible—not like a blow given or the rush of a motor car knocking somebody down which the physical senses can at once perceive. How is the mere physical mind to know that it is there and working? By its results? but how can it know that the results were that of the Yogic force and not of something else? One of two things it must be. Either it must allow the consciousness to go inside, to become aware of inner things, to believe in the experience of the invisible and

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the supraphysical, and then by experience, by the opening of new capacities, it becomes conscious of these forces and can see, follow and use their workings just as the Scientist uses the unseen forces of Nature. Or one must have faith and watch and open oneself and then it will begin to see how things happen, it will notice that when the Force was called in, there began after a time to be a result, then repetitions, more repetitions, more clear and tangible results, increasing frequency, increasing  consistency of results, a feeling and awareness of the Force at work—until the experience becomes daily, regular, normal, complete. These are the two main methods, one internal, working from in outward, the other external, working from outside and calling the inner force out till it penetrates and is visible in the exterior consciousness. But neither can be done if one insists always on the extrovert attitude, the external concrete only and refuses to join to it the internal concrete— or if the physical mind at every step raises a dance of doubts which refuses to allow the nascent experience to develop. Even the Scientist carrying on a new experiment would never succeed if he allowed his mind to behave in that way.

2-8-1932

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Supernatural Phenomena

THESE extraordinary occurrences which go outside the ordinary course of physical Nature, happen frequently in India and are not unknown elsewhere;  they are akin to what is called poltergeist phenomena in Europe. Scientists do not speak or think about such supernormal happenings except to pooh-pooh  them or to prove that they are simply the tricks of children simulating supernatural manifestations.

Scientific laws only give a schematic account of material process of Nature—as a valid scheme they can be used for reproducing or extending at will a material process, but obviously they cannot give an account of the thing itself. Water for instance is not merely so much oxygen and hydrogen put together—the combination  is simply a process or device for enabling the materialisation of a new thing called water; what that new thing really is is quite another matter. In fact there are different planes of substance, gross, subtle and more subtle going back to what is called causal (Karana) substance. What is more gross can be reduced to the subtle state and the subtle brought into the gross state;

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that accounts for dematerialisation and rematerialisation.  These are occult processes and are vulgarly regarded as magic. Ordinarily the magician knows nothing of the why and wherefore of what he is doing, he has simply learned the formula or process or else controls elemental beings of the subtler states (planes or worlds) who do the thing for him. The Tibetans indulge widely in occult processes; if you see the books of Madame David Neel who has lived in Tibet you will get an idea of their expertness in these things. But also the Tibetan Lamas know something of the laws of occult (mental and vital) energy and how it can be made to act on physical things. That is something which goes beyond mere magic. The direct power of mind-force or life-force upon matter can be extended to an almost illimitable degree. It must be remembered that Energy is fundamentally one in all the planes, only taking more and more dance forms, so there is nothing a priori impossible in mind-energy or life-energy  acting directly on material energy and substance; if they do they can make a material object do things or rather can do things with a material object which would be to that object in its ordinary poise or "law" unhabitual and therefore apparently impossible.

I do not see how cosmic rays can explain the origination of matter; it is like Sir Oliver Lodge's explanation of life on earth that it comes from another planet; it only pushes the problem one step farther back—for how do the cosmic rays come into existence ? But it is a fact that Agni is the basis of forms as the

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Sankhya pointed out long ago, i.e. the fiery principle in the three powers radiant, electric and gaseous (the Vedic trinity of Agni) is the agent in producing liquid and solid forms of what is called matter.

Obviously a layman cannot do these things, unless he has a native "psychic" (that is, occult) faculty and even then he will have to learn the law of the thing before he can use it at will. It is always possible to use spiritual force or mind-power or will-power or a certain kind of vital energy to produce effects in men, things and happenings; but knowledge and much practice is needed before this possibility ceases to be occasional and haphazard and can be used quite consciously, at will or to perfection. Even then to have "a control over the whole material world" is too big a proposition, a local and partial control is more possible or, more widely, certain kinds of control over matter.

24-10-1938

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Spiritism

ABOUT spiritism, I think, I can say this much for the present. It is quite possible for the dead or rather the departed—for they are not dead —who are still in regions near the earth to have communication with the living; sometimes it happens automatically, sometimes by an effort at communication  on one side of the curtain or the other. There is no impossibility of such communication by the means used by the spiritists; usually however, genuine communications or a contact can only be with those who are yet in a world which is a sort of idealised replica of the earth-consciousness and in which the same personality, ideas, memories persist that the person had here. But all that pretends to be communications  with departed souls is not genuine, especially when it is done through a paid professional medium. There is there an enormous amount of mixture of a very undesirable kind—for apart from the great mass of unconscious suggestions from the sitters or the contributions of the medium's subliminal consciousness  one gets into contact with a world of

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beings which is of a very deceptive or self-deceptive illusory nature. Many of these come and claim to be the departed souls of relatives, acquaintances, well-known men, famous personalities, etc. There are also beings who pick up the discarded feelings and memories of the dead and masquerade with them. There are a great number of beings who come to such seances only to play with the consciousness of men or exercise their powers through this contact with the earth and who dope the mediums and sitters with their falsehoods, tricks and illusions. (I am supposing, of course, the case of mediums who are not themselves tricksters.) A contact with such a plane of spirits can be harmful (most mediums become nervously or morally unbalanced) and spiritually  dangerous. Of course all pretended communications  with the famous dead of long-past times are in their very nature deceptive and most of those with the recent ones also—that is evident from the character of these communications. Through conscientious  mediums one may get sound results (in the matter of the dead) but even these are very ignorant  of the nature of the forces they are handling and have no discrimination which can guard them against trickery from the other side of the veil. Very little genuine knowledge of the nature of the after-life can be gathered from these seances; a true knowledge is more often gained by the experience of individuals who make serious contact or are able in one way or another to cross the border.

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The Revolution in Science

THE defect in what X writes about Science seems to be that he is insisting vehemently on the idea that Science is still materialistic or at least that scientists, Jeans and Eddington excepted, are still fundamentally materialists. This is not the fact. Most continental scientists have now renounced the idea that Science can explain the fundamentals of existence. They hold that Science is only concerned with process and not with fundamentals. They declare that it is not the business of Science nor is it within its means to decide anything about the great questions which concern philosophy and religion. This is the enormous change which the latest developments  of Science have brought about. Science itself nowadays is neither materialistic nor idealistic. The rock on which materialism was built and which in the i9th Century seemed unshakeable has now been shattered. Materialism has now become a philosophical  speculation just like any other theory, it cannot claim to found itself on a sort of infallible Biblical authority, based on the facts and conclusions of

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Science. This change can be felt by one like myself who grew up in the hey-day of absolute rule of scientific  materialism in the 19th Century. The way which had been almost entirely barred except by rebellion. now lies wide open to spiritual truths, spiritual ideas, spiritual experiences. That is the real revolution. Mentalism is only a half-way house but mentalism and vitalism are now perfectly possible as hypotheses based on the facts of existence, scientific facts as well as any others. The facts of Science do not compel any one to take any particular philosophical direction. They are now neutral and can even be used on one side or another though most scientists do not consider such a use as admissible. Nobody here ever said that the new discoveries of Physics supported the ideas of religion or churches; they merely contended that Science had lost its old materialistic dogmatism and moved away by a revolutionary change from its old moorings.

It is this change which I expected and prophesied in my poems in the first Ahana volume, "A Vision of Science" and "In the Moonlight".

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Comments on Sir Tames Teans's Speculations about Life on Earth

HOW does Sir James Jeans or any other scientist know that it was. by a "mere accident" that life came into existence or that there is no life anywhere  else in the universe or that life elsewhere must either be exactly the same as life here under the same conditions or not existent at all? These are mere mental speculations without any conclusiveness in them.. Life can be an accident only if the whole world also is an accident—a thing created by Chance and governed by Chance. It is not worthwhile to waste time on this kind of speculation, for it. is only the bubble of a moment.

The material universe is only the facade of an immense building which has other structures behind it and it is only if one knows the whole that one can have some knowledge of the truth of the material universe. There are vital, mental and spiritual ranges behind which give the material its significance. If the earth is the only field of the spiritual evolution in matter—(assuming that)—then it must be as part

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of the total design. The idea that all the rest must be a waste is a human idea which would not trouble the vast Cosmic Spirit—whose consciousness and life are everywhere, in the slime and dust as much as in the human intelligence. But this is a speculative question which is quite alien to our practical purpose.  For us it is the development of the spiritual consciousness in the human body that matters.

In this development there are stages—the whole truth cannot be known till all are passed and the final stage is there. The stage in which you are is one in which the self is beginning to be realised, the self free from all embodiment and not depending on embodiment for its perpetual existence. It is therefore  natural that you should feel the embodiment to be something quite subordinate and like' the earth-life  of Jeans almost accidental. It is because of this stage that the Mayavadins, taking it for final, thought the world to be an illusion. But this is only a stage of the journey. Beyond this Self which is static, separate, formless, there is a greater consciousness in which the Silence and the Cosmic Activity are united but in another knowledge than the walled-in ignorance of the embodied human being. This Self is only one aspect of the Divine Reality. It is when one gets to that greater Consciousness that cosmic existence and form and life and mind no longer appear to be an accident but find their significance. Even there are two stages, the overmental and the Supramental  and it is not till one gets to the last that the

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full truth of existence can become entirely real to the consciousness. Observe what you experience and know that it has its value and is indispensable as a stage, but do not take the experience as the final knowledge.

 28-8-I936

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Intellect

ALL depends on the meaning you attach to words used; it is a matter of nomenclature. Ordinarily one says a man has intellect if he can think well; the nature and process and field of the thought do not matter. If you take intellect in that sense, then you can say that intellect has different strata and Ford belongs to one stratum of intellect, Einstein to another —Ford has a practical and executive business intellect, Einstein a scientific discovering and theorising intellect, But Ford too in his own field theorises, invents, discovers.  Yet would you call Ford an intellectual or a man of intellect? I would prefer to use for the general. faculty of mind the word intelligence. Ford has a great and forceful practical intelligence, keen, quick, successful, dynamic. He has a brain that can deal with thoughts also, but even there his drive is towards practicality. He believes in rebirth (metempsychosis), for instance, not for any philosophic reason, but because it explains life as a school of experience in which one gathers more and more experience and develops by it. Einstein has on the other hand a great discovering

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scientific intellect, not, like Marconi, a powerful practical  inventive intelligence for the application of scientific  discovery. All men have of course an "intellect" of a kind; all, for instance, can discuss and debate (for which you say rightly intellect is needed); but it is only when one rises to the realm of ideas and moves freely in it that you say "This man has an intellect". Address an assembly of peasants, you will find if you give them scope that they can put to you points and questions which may often leave the parliamentary debater panting. But we are content to say that these peasants have much practical intelligence.

The power to discuss and debate is, as I say, a common human faculty—and habit. Perhaps it is here that man begins to diverge from the animal; for animals have much intelligence, many animals and even insects have some rudimentary power of practical reasoning, but so far as we know, they do not meet and put their ideas about things side by side or sling them at each other in a debate* as even the most ignorant human can do and very animatedly does.

But this, though a general faculty of the race, is very often specialised, so much so that a man whom it is dangerous to cross in debate in the field of literature or of science or of philosophy may yet make a fool of himself and wallow contentedly in a quagmire of blunders and fallacies if he discusses politics or economics or, let us say, spirituality

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* Perhaps the crows do in the Crow-Parliament sometimes!

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or Yoga. His only salvation is the blissful depth of his ignorance which prevents him from seeing what a mess he has made. Again a man may be a keen legal or political debater, the two very commonly go together,  yet no intellectual. I admit that a man must have some logical intellect to debate well. But, after all, the object of debate is to win, to make your point and you may do that even if your point is false; success, not truth, is the aim of debate. So I admit what you say with reservations.

I agree also that labels, even when applied to less developed persons, are unsatisfactory. What we really do is to pick out something prominent and label with that as if it were all the person. But classification is impossible without that and man's intellect is driven always to classify, fix distinctions, set apart with a label. The philosophers have pointed out that Science does it too rigidly and in doing so cuts falsely across the truth of Nature. But if we do not do that we cannot have any Science.

23-6-1939

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Beauty

BEAUTY is not the same as Delight, but like love it is an expression, a form of Ananda created by Ananda, and composed of Ananda; it conveys  to the mind that delight of which it is made. Aesthetically the delight takes the appearance of Rosa and the enjoyment of this Rasa is the mind's and the vital's reaction to the perception of beauty. The spiritual realisation has a sight, a perception, a feeling which is not that of the mind and vital, it passes beyond the aesthetic limit, sees the universal beauty, sees behind the object what the eye cannot see, feels what the emotion of the heart cannot feel and passes beyond Rasa and Bhoga to pure Ananda,—a thing more deep, intense, rapturous than any mental or vital or any physical Rasa, reaction can be. It sees the One everywhere, the Divine everywhere, the Beloved everywhere, the original bliss of existence everywhere and all these can create an inexpressible Ananda of beauty, the beauty of the One, the beauty of the Divine, the beauty of the Beloved, the beauty of the eternal Existence in things. It can see also the

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beauty of forms and objects, but with a seeing other than the mind's, other than that of a limited physical vision,—what was not beautiful to the eye becomes beautiful, what was beautiful to the eye wears now a greater marvellous and ineffable beauty. The spiritual  realisation can bring the vision and the rapture of the All-Beautiful everywhere.

26-10-1935

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Art for Art's Sake

ART for Art's sake? But what after all is meant by this slogan and what is the real issue behind it? Is it meant, as I think it was when the slogan first came into use, that the technique, the artistry is all in all? The contention would then be that it does not matter what you write or paint or sculpt or what music you make or about what you make it so long as it is beautiful writing, competent painting, good sculpture, fine music. It is very evidently true in a certain sense,—in this sense that whatever is perfectly expressed or represented or interpreted under the conditions of a given art proves itself by that very fact to be legitimate material for the artist's labour. But that free admission cannot be confined only to all objects, however common or deemed to be vulgar— an apple, a kitchen pail, a donkey, a dish of carrots, —it can give a right of citizenship in the domain of art to a moral theme or thesis, a philosophic conclusion,  a social experiment; even the Five Years' Plan or the proceedings of a District Board or the success of a drainage scheme, an electric factory or a big

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hotel can be brought after the most modern or the still more robustious Bolshevik mode into the artist's province. For, technique being all, the sole question would be whether he as poet, novelist, dramatist, painter or sculptor has been able to triumph over the difficulties and bring out creatively the possibilities of his subject. There is no logical basis here for accepting an apple and rejecting the (Shavian) Applecart.  But still you may say that at least the object of the artist must be art only,—even if he treats ethical, social or political questions, he must not make it his main object to wing with the enthusiasm of aesthetic creation a moral, social or political aim. But if in doing it he satisfies the conditions of his art, shows a. perfect technique and in it beauty, power, perfection, why not? The moralist, preacher, philosopher, social or political enthusiast is often doubled with an artist —as shining proofs and examples there are Plato and Shelley, to go no farther. Only, you can say of him on the basis of this theory that as a work of art his creation should be judged by its success of craftsmanship  and not by its contents; it is not made greater by the value of his ethical ideas, his enthusiasms or his metaphysical seekings.

But then the theory itself is true only up to a certain point. The technique is only a means of expression, one does not write merely to use beautiful words or paint for the sole sake of line and colour; there is something that one is trying through these means to express or to discover. What is that something? The

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first answer would be—it is the creation, it is the discovery of Beauty. Art is for that alone and can be judged only by its revelation or discovery of Beauty. Whatever is capable of being manifested as Beauty is the material of the artist. But there is not only" physical beauty in the world—there is moral, intellectual,  spiritual beauty also. Still one might say that Art for Art's sake means that only what is aesthetically  beautiful must be expressed and all that contradicts the aesthetic sense of beauty must be avoided. Art has nothing to do with Life in itself, things in themselves. Good, Truth or the Divine for their own sake, but only in so far as they appeal to some aesthetic sense of beauty. And that would seem to be a sound basis for excluding the Five Years' Plan, a moral sermon or a philosophical treatise. But here again, what after all is Beauty? How much is it in the thing itself and how much in the consciousness that perceives it? Is not the eye of the artist constantly  catching some element of aesthetic value in the plain, the ugly, the sordid, the repellent and triumphantly conveying it through his material,— through the word, through line and colour, through the sculptured shape?

There is a certain state of Yogic consciousness in which all things become beautiful to the eye of the seer simply because they spiritually are—because they are a rendering in line and form and quality and force of existence, of consciousness, of the Ananda that rules the worlds,—of the hidden Divine.

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What a thing is to the exterior sense may not be, often is not beautiful for the ordinary aesthetic vision, but the Yogin sees in it the something More which the external eye does not see, he sees the soul behind, the self and spirit, he sees too lines, hues, harmonies and expressive dispositions which are not to the first surface sight visible or seizable. It may be said that he brings into the object something  that is in himself, transmutes it by adding out of his own being to it—as the artist too does something of the same kind but in another way. It is not quite that however; what the Yogin sees, what the artist sees, is there, his is a transmuting vision because it is a revealing vision. He discovers behind what the object appears to be, the something More that it is. And so from this point of view of a realised supreme harmony all is or can be subject-matter  for the artist because in all he can discover and reveal the Beauty that is everywhere. Again we land ourselves in a devastating catholicity; for here too one cannot pull up short at any given line. It may be a hard saying that one must or may discover and reveal beauty in a pig or its poke or in a parish pump or an advertisement of somebody's pills, and yet something like that seems to be what modern Art and literature are trying with vigour and a conscientious  labour to do. By extension one ought to be able to extract beauty equally well out of morality or social reform or a political caucus or allow at least that all these things can, if he wills, become

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legitimate subjects for the artist. Here too one cannot say that it is on condition he thinks of beauty only and does not make moralising or social reform or a political idea his main object. For if with that idea foremost in his mind he still produces a great work of art, discovering Beauty as he moves to his aim, proving himself in spite of his unaesthetic preoccupations a great artist, it is all we can justly ask from him, whatever his starting-point, to be a creator of Beauty. Art is discovery and revelation of Beauty and we can say nothing more by way of prohibitive or limiting rule.

But there is one thing more that can be said and that makes a big difference. In the Yogin's vision of universal beauty, all becomes beautiful, but all is not reduced to a single level. There are gradations, there is a hierarchy in this All-Beauty and we see that it depends on the ascending power (vibhuti) of consciousness and Ananda that expresses itself in the object. All is the Divine, but some things are more divine than others. In the artist's vision too there are or can be gradations, a hierarchy of values. Shakespeare can get dramatic and therefore aesthetic values out of Dogberry and Malvolio and he is as thorough a creative artist in his treatment of them as in his handling of Macbeth or Lear. But if we had only Dogberry or Malvolio to testify to Shakespeare's  genius, no Macbeth, no Lear, would he be so great a dramatic artist and creator as he now is? It is in the varying possibilities of one subject or

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another that there lies an immense difference. Apelles' grapes deceived the birds that came to peck at them, but there was more aesthetic content in the Zeus of Phidias, a greater content of conscious- ness and therefore of Ananda to express and to fill in with it the essential principle of Beauty, even though the essence of beauty may be realised perhaps with equal aesthetic perfection by either artist and in either theme.

And that is because just as technique is not all, so even Beauty is not all in Art. Art is not only technique  or form of Beauty, not only the discovery or the expression of Beauty—it is a self-expression of Consciousness under the conditions of aesthetic vision and a perfect execution. Or, to put it otherwise, there are not only aesthetic values, but life values, mind values, soul values that enter into Art. The artist puts out into form not only the powers of his own consciousness, but the powers of the Consciousness  that has made the worlds and their objects. And if that Consciousness according to the Vedantic view is fundamentally equal everywhere, it is still in manifestation not an equal power in all things. There is more of the Divine expression in the Vibhuti than in the common man, prakrito janah; in some forms of life there are less potentialities for the self-expression  of the Spirit than in others. And there are also gradations of consciousness which make a difference if not in the aesthetic value or greatness of a work of art, yet in its contents-value. Homer

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makes beauty out of man's outward life and action and stops there. Shakespeare rises one step and, reveals to us a life-soul and life-forces and life-values to which Homer had no access. In Valmiki and Vyas there is the constant presence of great Idea-Forces and Ideals supporting life and its movements which were beyond the scope of Homer and Shakespeare. And beyond the Ideals and Idea-Forces even there are other presences, more inner or inmost realities, a soul behind things and beings, the spirit and its powers, which could be the subject-matter of an. art still more rich and deep and abundant in its interest than any of these could be. A poet finding these and giving them a voice with a genius equal to that of the poets of the past might not be greater than they in a purely aesthetic valuation, but his art's contents-value, its consciousness-values could be deeper and higher and much fuller than in any achievement before him. There is something here that goes beyond any consideration of Art for Art's sake or Art for Beauty's sake; for while these stress usefully sometimes the indispensable first elements of artistic creation, they would limit too much the creation itself if they stood for the exclusion of the something More that compels Art to change, always in its constant seeking for more and more that must be expressed of the concealed or the revealed Divine, of the individual and the universal or the transcendent Spirit.

If we take these three elements as making the whole

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of Art, perfection of expressive form, discovery of beauty, revelation of the soul and essence of things and the powers of creative consciousness and Ananda of which they are the vehicles, then we shall get perhaps a solution which includes the two sides of the controversy and reconciles their difference. Art for Art's sake certainly. Art as a perfect form and discovery of Beauty; but also Art for the soul's sake, the spirit's sake and the expression of all that the soul, the spirit wants to seize through the medium of beauty. In that self-expression there are grades and hierarchies, widenings and steps that lead to the summits. And not only to enlarge Art towards the widest wideness but to ascend with it to the heights climbing towards the Highest is and must be part both of our aesthetic and our spiritual endeavour.

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