Let Us All Work For the Greatness Of India

The Greatness of India and Its Culture (8)

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2. Indian Civilisation and Culture

III. The Life-Value of Indian Culture – the Supreme Achievements of Indian Culture in Its Dealings with Life

“There are three powers that we must grasp in order to judge the life-value of a culture. There is, first, the power of its original conception of life; there is, next, the power of the forms, types and rhythms it has given to life; there is, last, the inspiration, the vigour, the force of vital execution of its motives manifested in the actual lives of men and of the community that flourished under its influence.”1

A. The Original Conception of Life – the European and the Indian

“The European conception of life is a thing with which we in India are now very familiar, because our present thought and effort are obscured with its shadow when they are not filled with its presence. For we have been trying hard to assimilate something of it, even to shape ourselves and especially our political, economic and outward conduct into some imitation of its forms and rhythms. The European idea is the conception of a Force that manifests itself in the material universe and a Life in it of which man is almost the only discoverable meaning. This anthropocentric view of things has not been altered by the recent stress of Science on the vast blank inanities of an inconscient mechanical Nature. And in man, thus unique in the inert drift of Nature, the whole effort of Life is to arrive at some light and harmony of the understanding and ordering reason, some efficient rational power, adorning beauty, strong utility, vital enjoyment, economic welfare. The free power of the individual ego, the organised will of the corporate ego, these are the great needed forces. The development of individual personality and an organised efficient national life are the two things that matter in the European ideal. These two powers have grown, striven, run riot at times, and the restless and often violent vividness of the historic stir and the literary and artistic vivacity of Europe are due to their powerful colours. The enjoyment of life and force, the gallop of egoistic passion and vital satisfaction are a loud and insistent strain, a constant high-voiced motive. Against them is another opposite effort, the endeavour to govern life by reason, science, ethics, art; a restraining and harmonising utility is here the foremost motive. At different times different powers have taken the lead. Christian religiosity too has come in and added new tones, modified some tendencies, deepened others. Each age and period has increased the wealth of contributory lines and forces and helped the complexity and largeness of the total conception. At present the sense of the corporate life dominates and it is served by the idea of a great intellectual and material progress, an ameliorated political and social state governed by science. There is an ideal of intelligent utility, liberty and equality or else an ideal of stringent organisation and efficiency and a perfectly mobilised, carefully marshalled uniting of forces in a ceaseless pull towards the general welfare. This endeavour of Europe has become terribly outward and mechanical in its appearance; but some renewed power of a more humanistic idea is trying to beat its way in again and man may perhaps before long refuse to be tied on the wheel of his own triumphant machinery and conquered by his apparatus. At any rate we need not lay too much emphasis on what may be a passing phase. The broad permanent European conception of life remains and it is in its own limits a great and invigorating conception, – imperfect, narrow at the top, shut in under a heavy lid, poor in its horizons, too much of the soil, but still with a sense in it that is strenuous and noble.”2

“The Indian conception of life starts from a deeper centre and moves on less external lines to a very different objective. The peculiarity of the Indian eye of thought is that it looks through the form, looks even through the force, and searches for the spirit in things everywhere. The peculiarity of the Indian will in life is that it feels itself to be unfulfilled, not in touch with perfection, not permanently justified in any intermediate satisfaction if it has not found and does not live in the truth of the spirit. The Indian idea of the world, of Nature and of existence is not physical, but psychological and spiritual. Spirit, soul, consciousness are not only greater than inert matter and inconscient force, but they precede and originate these lesser things. All force is power or means of a secret spirit; the Force that sustains the world is a conscious Will and Nature is its machinery of executive power. Matter is the body or field of a consciousness hidden within it, the material universe a form and movement of the Spirit. Man himself is not a life and mind born of Matter and eternally subject to physical Nature, but a spirit that uses life and body. It is an understanding faith in this conception of existence, it is the attempt to live it out, it is the science and practice of this high endeavour, and it is the aspiration to break out in the end from this mind bound to life and matter into a greater spiritual consciousness that is the innermost sense of Indian culture. It is this that constitutes the much-talked-of Indian spirituality. It is evidently very remote from the dominant European idea; it is different even from the form given by Europe to the Christian conception of life. But it does not mean at all that Indian culture concedes no reality to life, follows no material or vital aims and satisfactions or cares to do nothing for our actual human existence. It cannot truly be contended that a conception of this kind can give no powerful and inspiring motive to the human effort of man. Certainly, in this view, matter, mind, life, reason, form are only powers of the spirit and valuable not for their own sake, but because of the Spirit within them. Atmartham, they exist for the sake of the Self, says the Upanishad, and this is certainly the Indian attitude to these things. But that does not depreciate them or deprive them of their value; on the contrary it increases a hundredfold their significance. Form and body immensely increase in importance if they are felt to be instinct with the life of the Spirit and are conceived as a support for the rhythm of its workings. And human life was in ancient Indian thought no vile and unworthy existence; it is the greatest thing known to us, it is desired, the Purana boldly says, even by the gods in heaven. The deepening and raising of the richest or the most potent energies of our minds, our hearts, our life-power, our bodies are all means by which the spirit can proceed to self-discovery and the return to its own infinite freedom and power.”3

“The dignity given to human existence by the Vedantic thought and by the thought of the classical ages of Indian culture exceeded anything conceived by the Western idea of humanity. Man in the West has always been only an ephemeral creature of Nature or a soul manufactured at birth by an arbitrary breath of the whimsical Creator and set under impossible conditions to get salvation, but far more likely to be thrown away into the burning refuse-heap of Hell as a hopeless failure. At best he is exalted by a reasoning mind and will and an effort to be better than God or Nature made him. Far more ennobling, inspiring, filled with the motive-force of a great idea is the conception placed before us by Indian culture. Man in the Indian idea is a spirit veiled in the works of energy, moving to self-discovery, capable of Godhead. He is a soul that is growing through Nature to conscious self-hood; he is a divinity and an eternal existence; he is an ever-flowing wave of the God-ocean, an inextinguishable spark of the supreme Fire. Even, he is in his uttermost reality identical with the ineffable Transcendence from which he came and greater than the godheads whom he worships. The natural half-animal creature that for a while he seems to be is not at all his whole being and is not in any way his real being. His inmost reality is the divine Self or at least one dynamic eternal portion of it, and to find that and exceed his outward, apparent, natural self is the greatness of which he alone of terrestrial beings is capable. He has the spiritual capacity to pass to a supreme and extraordinary pitch of manhood and that is the first aim which is proposed to him by Indian culture. Living no more in the first crude type of an undeveloped humanity to which most men still belong, na yatha prakrto janah, he can even become a free perfected semi-divine man, mukta, siddha. But he can do more; released into the cosmic consciousness, his spirit can become one with God, one self with the Spirit of the universe or rise into a Light and Vastness that transcends the universe; his nature can become one dynamic power with universal Nature or one Light with a transcendental Gnosis. To be shut up for ever in his ego is not his ultimate perfection; he can become a universal soul, one with the supreme Unity, one with others, one with all beings. This is the high sense and power concealed in his humanity that he can aspire to this perfection and transcendence. And he can arrive at it through any or all of his natural powers if they will accept release, through his mind and reason and thought and their illuminations, through his heart and its unlimited power of love and sympathy, through his will and its dynamic drive towards mastery and right action, through his ethical nature and its hunger for the universal Good, through his aesthetic sense and its seekings after delight and beauty or through his inner soul and its power of absolute spiritual calm, wideness, joy and peace.

This is the sense of that spiritual liberation and perfection of which Indian thought and inner discipline have been full since the earliest Vedic times. However high and arduous this aim may be, it has always seemed to it possible and even in a way near and normal, once spiritual realisation has discovered its path. The positivist Western mind finds it difficult to give this conception the rank of a living and intelligible idea. The status of the siddha, bhagavata, mukta appears to it a baseless chimera. It seems to its Christian associations a blasphemy against the solitary greatness of God, before whom man is only a grovelling worm, to its fierce attachment to the normal ego a negation of personality and a repellent menace, to its earthbound rationalism a dream, a self-hypnotic hallucination or a deluding mania. And yet in ancient Europe the Stoics, Platonists, Pythagoreans had made some approach to this aspiration, and even afterwards, a few rare souls have envisaged or pursued it through occult ways. And now it is again beginning to percolate into the Western imagination, but less as a dynamic life-motive than in poetry and in certain aspects of general thought or through movements like Theosophy that draw from ancient and oriental sources. Science and philosophy and religion still regard it with scorn as an illusion, with indifference as a dream or with condemnation as a heathen arrogance. It is the distinction of Indian culture to have seized on this great dynamic hope, to have kept it a living and practicable thing and to have searched out all the possible paths to this spiritual way of perfect existence. Indian thought has made this great thing the common highest aim and universal spiritual destiny of the soul that is in every human creature.”4

References:
1. Complete Works of Sri Aurobindo, Vol.20, p.153, Sri Aurobindo Ashram, Pondicherry
2. Ibid., pp.153-54
3. Ibid., pp.154-56
4. Ibid., pp.156-58

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