Let Us All Work For the Greatness Of India

The Greatness of India and Its Culture (7)


II. Indian Culture in the Eyes of a Rational Critic

C. Life-Value of Indian Religion

“A right judgment of the life-value of Indian philosophy is intimately bound up with a right appreciation of the life-value of Indian religion; religion and philosophy are too intimately one in this culture to be divided from each other. Indian philosophy is not a purely rational gymnastic of speculative logic in the air, an ultra-subtle process of thought-spinning and word-spinning like the greater part of philosophy in Europe; it is the organised intellectual theory of the intuitive ordering perception of all that is the soul, the thought, the dynamic truth, the heart of feeling and power of Indian religion. Indian religion is Indian spiritual philosophy put into action and experience. Whatever in the religious thought and practice of that vast, rich, thousand-sided, infinitely pliable, yet very firmly structured system we call Hinduism, does not in intention come under this description, – whatever its practice, – is either social framework or projection of ritual buttresses or survival of old supports and additions. Or else it is an excrescence and growth of corruption, a degradation of its truth and meaning in the vulgar mind, part of the debased mixtures that overtake all religious thinking and practice. Or, in some instances, it is dead habit contracted in periods of fossilisation or ill-assimilated extraneous matter gathered into this giant body. The inner principle of Hinduism, the most tolerant and receptive of religious systems, is not sharply exclusive like the religious spirit of Christianity or Islam; as far as that could be without loss of its own powerful idiosyncrasy and law of being, it has been synthetic, acquisitive, inclusive. Always it has taken in from every side and trusted to the power of assimilation that burns in its spiritual heart and in the white heat of its flaming centre to turn even the most unpromising material into forms for its spirit.”1

D. The Rationalistic Critic’s Arguments Against Hinduism

(i) The Total Irrationality of Hinduism

This is the main theme of Mr. Archer’s attack on Hinduism. “He explains the pervading irrational character of Hindu religion by the allegation that the Indian people have always gravitated towards the form rather than the substance and towards the letter rather than the spirit. One would have supposed that this kind of gravitation is a fairly universal feature of the human mind, not only in religion, but in society, politics, art, literature, even in science. In every conceivable human activity a cult of the form and forgetfulness of the spirit, a turn towards convention, externalism, unthinking dogma has been the common drift of the human mind from China to Peru and it does not skip Europe on its way. And Europe where men have constantly fought, killed, burned, tortured, imprisoned, persecuted in every way imaginable by human stupidity and cruelty for the sake of dogmas, words, rites and forms of church government, Europe where these things have done duty for spirituality and religion, has hardly a record which would entitle it to cast this reproach in the face of the East. But, we are told, this gravitation afflicts the Indian religion more than any other creed. Higher Hinduism can be scarcely said to exist except in certain small reforming sects and current Hinduism, the popular religion, is the cult of a monstrous folk-lore oppressive and paralysing to the imagination, – although here again one would think that if anything an excess rather than a paralysis of the creative imagination might be charged against the Indian mind. Animism and magic are the prevailing characteristics. The Indian people has displayed a genius for obfuscating reason and formalising, materialising and degrading religion. If India has possessed great thinkers, she has not extracted from their thoughts a rational and ennobling religion: the devotion of the Spanish or the Russian peasant is rational and enlightened by comparison.”2

(ii) The Paganism of Indian Religious Spirit

“India … still clings to what not only the Western world, but China and Japan have outgrown for ages. The religion is a superstition full of performances of piety repulsive to the free enlightened secular mind of the modern man. Its daily practices put it far outside the pale of civilisation. Perhaps, if it had confined its practice decorously to church attendance on Sundays and to marriage and funeral services and grace before meat, it might have been admitted as human and tolerable! As it is, it is the great anachronism of the modern world; it has not been cleansed for thirty centuries; it is paganism, it is a wholly unfiltered paganism; its tendency towards pollution rather than purification marks out its place as incomparably the lowest in the scale of world religions. An ingenious remedy is proposed. Christianity destroyed Paganism in Europe; therefore, since any immediate or very rapid triumph of sceptical free-thought would be too happily abrupt a transition to be quite feasible, we unenlightened, polluted, impure Hindus are advised to take up for a time with Christianity, poor irrational thing that it is, dark and deformed though it looks in the ample light of the positivist reason, because Christianity and especially Protestant Christianity will be at least a good preparatory step towards the noble freedom and stainless purities of atheism and agnosticism. But if even this little cannot be hoped for in spite of numerous famine conversions, at any rate Hinduism must somehow or other get itself filtered, and until that hygienic operation has been executed, India must be denied fellowship on equal terms with the civilised nations.”3

(iii) Lack of All Moral Worth and Ethical Substance

“Incidentally, to support this charge of irrationalism and its companion charge of Paganism, we find a third and more damaging count brought against us and our religious culture, an alleged want of all moral worth and ethical substance. There is now an increasing perception, even in Europe, that reason is not the last word of human mind, not quite the one and only sovereign way to truth and certainly not the sole arbiter of religious and spiritual truth. The accusation of paganism too does not settle the question, since plenty of cultivated minds are well able to see that there were many great, true and beautiful things in the ancient religions that were lumped together by Christian ignorance under that inappropriate nickname. Nor has the world been entirely a gainer by losing these high ancient forms and motives. But whatever the actual practice of men, – and in this respect the normal human being is a singular mixture of the sincere but quite ineffective, the just respectable, would-be ethical man and the self-deceiving or semi-hypocritical Pharisee, – one can always appeal with force to a moralistic prejudice. All religions raise high the flag of morality and, whether religious or secular-minded, all but the antinomian, the rebel and the cynic, profess to follow or at least to admit that standard in their lives. This accusation is therefore about the most prejudicial charge that can be brought against any religion. The self-constituted prosecuting judge whose diatribe we are examining brings it without scruple and without measure. He has discovered that Hinduism is not an ennobling or even a morally helpful religion; if it has talked much of righteousness, it has never claimed moral teaching as one of its functions. A religion that can talk much of righteousness without performing the function of moral teaching, sounds rather like a square which can make no claim to be a quadrilateral; but let that pass. If the Hindu is comparatively free from the grosser Western vices, – as yet only, and only until he enters “the pale of civilisation” by adopting Christianity or otherwise, – it is not because there is any ethical strain in his character; it is because these vices do not come his way. His social system founded on the barbarous idea of the Dharma, of the divine and the human, the universal and the individual, the ethical and the social law, and supported on it at every point, has stupidly neglected to supply him with the opportunities of departing from it so liberally provided by Western civilisation! And yet the whole character of Hinduism, which is the character of the people, indicates, we are calmly told, a melancholy proclivity towards whatever is monstrous and unwholesome!”4

“The rites, ceremonies, system of cult and worship of Hinduism can only be understood if we remember its fundamental character. It is in the first place a non-dogmatic inclusive religion and would have taken even Islam and Christianity into itself, if they had tolerated the process. All that it has met on its way it has taken into itself, content if it could put its forms into some valid relation with the truth of the supraphysical worlds and the truth of the Infinite. Again it has always known in its heart that religion, if it is to be a reality for the mass of men and not only for a few saints and thinkers, must address its appeal to the whole of our being, not only to the suprarational and the rational parts, but to all the others. The imagination, the emotions, the aesthetic sense, even the very instincts of the half subconscient parts must be taken into the influence. Religion must lead man towards the suprarational, the spiritual truth and it must take the aid of the illumined reason on the way, but it cannot afford to neglect to call Godwards the rest of our complex nature. And it must take too each man where he stands and spiritualise him through what he can feel and not at once force on him something which he cannot yet grasp as a true and living power. That is the sense and aim of all those parts of Hinduism which are specially stigmatised as irrational or antirational by the positivist intelligence. But the European mind has failed to understand this plain necessity or has despised it. It insists on ‘purifying’ religion, by the reason and not by the spirit, on ‘reforming’ it, by the reason and not by the spirit. And we have seen what were the results of this kind of purification and reformation in Europe. The infallible outcome of that ignorant doctoring has been first to impoverish and then slowly to kill religion; the patient has fallen a victim to the treatment, while he might well have survived the disease!

The accusation of a want of ethical content is almost monstrously false, — it is the direct opposite of the truth; but we must look for its explanation in some kind of characteristic misunderstanding; for it is not new. Hindu thought and literature might almost be accused of a tyrannously pervading ethical obsession; everywhere the ethical note recurs. The idea of the Dharma is, next to the idea of the Infinite, its major chord; Dharma, next to spirit, is its foundation of life. There is no ethical idea which it has not stressed, put in its most ideal and imperative form, enforced by teaching, injunction, parable, artistic creation, formative examples. Truth, honour, loyalty, fidelity, courage, chastity, love, long-suffering, self-sacrifice, harmlessness, forgiveness, compassion, benevolence, beneficence are its common themes, are in its view the very stuff of a right human life, the essence of man’s dharma. Buddhism with its high and noble ethics, Jainism with its austere ideal of self-conquest, Hinduism with its magnificent examples of all sides of the Dharma are not inferior in ethical teaching and practice to any religion or system, but rather take the highest rank and have had the strongest effective force. For the practice of these virtues in older times there is abundant internal and foreign evidence.”5

“Morality is for the Western mind mostly a thing of outward conduct; but conduct for the Indian mind is only one means of expression and sign of a soul-state. Hinduism only incidentally strings together a number of commandments for observance, a table of moral laws; more deeply it enjoins a spiritual or ethical purity of the mind with action as one outward index. It says strongly enough, almost too strongly, ‘Thou shouldst not kill,’ but insists more firmly on the injunction, ‘Thou shalt not hate, thou shalt not yield to greed, anger or malice,’ for these are the roots of killing. And Hinduism admits relative standards, a wisdom too hard for the European intelligence. Non-injuring is the very highest of its laws, ahimsa paramo dharmah; still it does not lay it down as a physical rule for the warrior, but insistently demands from him mercy, chivalry, respect for the non-belligerent, the weak, the unarmed, the vanquished, the prisoner, the wounded, the fugitive, and so escapes the unpracticality of a too absolutist rule for all life. A misunderstanding of this inwardness and this wise relativity is perhaps responsible for much misrepresentation. The Western ethicist likes to have a high standard as a counsel of perfection and is not too much concerned if it is honoured more by the breach than by the observance; Indian ethics puts up an equally high and often higher standard; but less concerned with high professions than with truth of life, it admits stages of progress and in the lower stages is satisfied if it can moralise as much as possible those who are not yet capable of the highest ethical concepts and practice.

All these criticisms of Hinduism are therefore either false in fact or invalid in their very nature.”6

(E) Lack of Power and Vitality in Indian Culture

A most common charge levied against the Indian culture is that it “depresses the vital force, paralyses the will, gives no great or vigorous power, no high incentive, no fortifying and ennobling motive to human life.”7

Here the important question is that, “Apart from its transcendental aims, has it any pragmatic, non-ascetic, dynamic value, any power for expansion of life and for the right control of life? This is a question of central importance. For if it has nothing of this kind to give us, then whatever its other cultural greatness, it cannot live. It becomes an abnormal cis-Himalayan hot-house splendour which could subsist in its peninsular seclusion, but must perish in the keen and arduous air of the modern struggle of life. No anti-vital culture can survive. A too intellectual or too ethereal civilisation void of strong vital stimulus and motive must languish for want of sap and blood. A culture to be permanently and completely serviceable to man must give him something more than some kind of rare transcendental uprush towards an exceeding of all earthly life-values. It must do more even than adorn with a great curiosity of knowledge, science and philosophic enquiry or a rich light and blaze of art, poetry and architecture the long stability and orderly well-being of an old, ripe and humane society. All this Indian culture did in the past to a noble purpose. But it must satisfy too the tests of a progressive Life-power. There must be some inspiration for the terrestrial endeavour of man, an object, a stimulus, a force for development and a will to live. Whether or not our end is silence and Nirvana, a spiritual cessation or a material death, this is certain that the world itself is a mighty labour of a vast Life-Spirit and man the present doubtful crown on earth and the struggling but still unsuccessful present hero and protagonist of its endeavour or its drama. A great human culture must see this truth in some fullness; it must impart some conscious and ideal power of self-effectuation to this upward effort. It is not enough to found a stable base for life, not enough to adorn it, not enough to shoot up sublimely to summits beyond it; the greatness and growth of the race on earth must be our equal care. To miss this great intermediate reality is a capital imperfection and in itself a seal of failure.

Our critics will have it that the whole body of Indian culture bears the stamp of just such a failure. The Western impression has been that Hinduism is an entirely metaphysical and otherworldly system dreaming of things beyond, oblivious of the now and here: a depressing sense of the unreality of life or an intoxication of the Infinite turns it away from any nobility, vitality and greatness of human aspiration and the earth’s labour. Its philosophy may be sublime, its religious spirit fervent, its ancient social system strong, symmetrical and stable, its literature and its art good in their own way, but the salt of life is absent, the breath of will-power, the force of a living endeavour. This new journalistic Apollo, our Archer who is out to cleave with his arrows the python coils of Indian barbarism, abounds in outcries in this sense. But, if that is so, evidently India can have done nothing great, contributed no invigorating power to human life, produced no men of mighty will, no potent personalities, no strong significant human lives, no vital human figures in art and poetry, no significant architecture and sculpture. And that is what our devil’s advocate tells us in graphic phrases. He tells us that there is in this religion and philosophy a general undervaluing of life and endeavour. Life is conceived as a shoreless expanse in which generations rise and fall as helplessly and purposelessly as waves in mid-ocean; the individual is everywhere dwarfed and depreciated; one solitary great character, Gautama Buddha, who ‘perhaps never existed,’ is India’s sole contribution to the world’s pantheon, or for the rest a pale featureless Asoka. The characters of drama and poetry are lifeless exaggerations or puppets of supernatural powers; the art is empty of reality; the whole history of the civilisation makes a drab, effete, melancholy picture. There is no power of life in this religion and this philosophy, there is no breath of life in this history, there is no colour of life in this art and poetry; that is the blank result of Indian culture. Whoever has seen at first hand and felt the literature, followed the history, studied the civilisation of India, can see that this is a bitter misrepresentation, a violent caricature, an absurd falsehood. But it is an extreme and unscrupulous way of putting an impression often given to the European mind and, as before, we must see why different eyes see the same object in such different colours. It is the same primary misunderstanding that is at the root. India has lived and lived richly, splendidly, greatly, but with a different will in life from Europe. The idea and plan of her life have been peculiar to her temperament, original and unique. Her values are not easy to seize for an outsider and her highest things are easily open to hostile misrepresentation by the ignorant, precisely because they are too high for the normal untrained mind and apt to shoot beyond its limits.”8

In the next section we shall consider what lies at the root of the rationalistic misunderstanding of India and its culture – the stark difference between the Indian and the European conceptions of life and, as a result, the inability of the latter to understand the former’s masterful dealings with life.

1. Complete Works of Sri Aurobindo 20, Pages 133-34
2. Complete Works of Sri Aurobindo 20, Pages 134-35
3. Complete Works of Sri Aurobindo 20, Pages 135-36
4. Complete Works of Sri Aurobindo 20, Pages 136-37
5. Complete Works of Sri Aurobindo 20, Pages 147-48
6. Complete Works of Sri Aurobindo 20, Pages 149-50
7. Complete Works of Sri Aurobindo 20, Page 150
8. Complete Works of Sri Aurobindo 20, Pages 151-53

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