CHAPTER  I

Wherever man meets man in a living relationship, the meeting finds its natural expression in works of art, the signatures of beauty, in which the mingling of the personal touch leaves its memorial.

On the other hand, a relationship of pure utility humiliates man ­it ignores the rights and needs of his deeper nature; it feels no compunction in maltreating and killing things of beauty that can never be restored.

Some years ago, when I set out from Calcutta on my voyage to Japan, the first thing that shocked me, with a sense of personal injury, was the ruthless intrusion of the factories for making gunny-bags on both banks of the Ganges.  The blow it gave to me was owing to the precious memory of the days of my boyhood, when the scenery of this river was the only great thing near my birthplace reminding me of the existence of a world which had its direct communication with our innermost spirit.

Calcutta is an upstart town with no depth of sentiment in her face and in her manners.  It may truly be said about her genesis: ­In the beginning there was the spirit of the Shop, which uttered through its megaphone, “Let there be the Office!” and there was Calcutta.  She brought with her no dower of distinction, no majesty of noble or romantic origin; she never gathered around her any great historical associations, any annals of brave sufferings, or memory of mighty deeds.  The only thing which gave her the sacred baptism of beauty was the river.  I was fortunate enough to be born before the smoke-belching iron dragon had devoured the greater part of the life of its banks; when the landing-stairs descending into its waters, caressed by its tides, appeared to me like the loving arms of the villages clinging to it; when Calcutta, with her up-tilted nose and stony stare, had not completely disowned her foster-mother, rural Bengal, and had not surrendered body and soul to her wealthy paramour, the spirit of the ledger, bound in dead leather.

But as an instance of the contrast of the different ideal of a different age, incarnated in the form of a town, the memory of my last visit to Benares comes to my mind.  What impressed me most deeply, while I was there, was the mother-call of the river Ganges, ever filling the atmosphere with an “unheard melody,” attracting the whole population to its bosom every hour of the day.  I am proud of the fact that India has felt a most profound love for this river, which nourishes civilisation on its banks, guiding its course from the silence of the hills to the sea with its myriad voices of solitude.  The love of this river, which has become one with the love of the best in man, has given rise to this town as an expression of reverence.  This is to show that there are sentiments in us which are creative, which do not clamour for gain, but overflow in gifts, in spontaneous generosity of self-sacrifice.

But our minds will nevermore cease to be haunted by the perturbed spirit of the question, “What about gunny-bags?” I admit they are indispensable, and am willing to allow them a place in society, if my opponent will only admit that even gunny-bags should have their limits, and will acknowledge the importance of leisure to man, with space for joy and worship, and a home of wholesale privacy, with associations of chaste love and mutual service.  If this concession to humanity be denied or curtailed, and if profit and production are allowed to run amuck, they will play havoc with our love of beauty, of truth, of justice, and also with our love for our fellow-beings.  So it comes about that the peasant cultivators of jute, who live on the brink of everlasting famine, are combined against, and driven to lower the price of their labours to the point of blank despair, by those who earn more than cent per cent profit and wallow in the infamy of their wealth.  The facts that man is brave and kind, that he is social and generous and self-sacrificing, have some aspect of the complete in them; but the fact that he is a manufacturer of gunny-bags is too ridiculously small to claim the right of reducing his higher nature to insignificance.  The fragmentariness of utility should never forget its subordinate position in human affairs.  It must not be permitted to occupy more than its legitimate place and power in society, nor to have the liberty to desecrate the poetry of life, to deaden our sensitiveness to ideals, bragging of its own coarseness as a sign of virility.  The pity is that when in the centre of our activities we acknowledge, by some proud name, the supremacy of wanton destructiveness, or production not less wanton, we shut out all the lights of our souls, and in that darkness our conscience and our consciousness of shame are hidden, and our love of freedom is killed.

I do not for a moment mean to imply that in any particular period of history men were free from the disturbance of their lower passions.  Selfishness ever had its share in government and trade.  Yet there was a struggle to maintain a balance of forces in society; and our passions cherished no delusions about their own rank and value.  They contrived no clever devices to hoodwink our moral nature.  For in those days our intellect was not tempted to put its weight into the balance on the side of over-greed.

But in recent centuries a devastating change has come over our mentality with regard to the acquisition of money.  Whereas in former ages men treated it with condescension, even with disrespect, now they bend their knees to it.  That it should be allowed a sufficiently large place in society, there can be no question; but it becomes an outrage when it occupies those seats which are specially reserved for the immortals, by bribing us, tampering with our moral pride, recruiting the best strength of society in a traitor’s campaign against human ideals, thus disguising, with the help of pomp and pageantry, its true insignificance.  Such a state of things has come to pass because, with the help of science, the possibilities of profit have suddenly become immoderate.  The whole of the human world, throughout its length and breadth, has felt the gravitational pull of a giant planet of greed, with concentric rings of innumerable satellites, causing in our society a marked deviation from the moral orbit.  In former times the intellectual and spiritual powers of this earth upheld their dignity of independence and were not giddily rocked on the tides of the money market.  But, as in the last fatal stages of disease, this fatal influence of money has got into our brain and affected our heart.  Like a usurper, it has occupied the throne of high social ideals, using every means, by menace and threat, to seize upon the right, and, tempted by opportunity, presuming to judge it.  It has not only science for its ally, but other forces also that have some semblance of religion, such as nation-worship and the idealising of organised selfishness.  Its methods are far-reaching and sure.  Like the claws of a tiger’s paw, they are softly sheathed.  Its massacres are invisible, because they are fundamental, attacking the very roots of life.  Its plunder is ruthless behind a scientific system of screens, which have the formal appearance of being open and responsible to inquiries.  By whitewashing its stains it keeps its respectability unblemished.  It makes a liberal use of falsehood in diplomacy, only feeling embarrassed when its evidence is disclosed by others of the trade.  An unscrupulous system of propaganda paves the way for widespread misrepresentation.  It works up the crowd psychology through regulated hypnotic doses at repeated intervals, administered in bottles with moral labels upon them of soothing colours.  In fact, man has been able to make his pursuit of power easier to-day by his art of mitigating the obstructive forces that come from the higher region of his humanity.  With his cult of power and his idolatry of money he has, in a great measure, reverted to his primitive barbarism, a barbarism whose path is lit up by the lurid light of intellect.  For barbarism is the simplicity of a superficial life.  It may be bewildering in its surface adornments and complexities, but it lacks the ideal to impart to it the depth of moral responsibility.

CHAPTER  II

Society suffers from a profound feeling of unhappiness, not so much when it is in material poverty as when its members are deprived of a large part of their humanity.  This unhappiness goes on smouldering in the subconscious mind of the community till its life is reduced to ashes or a sudden combustion is produced.  The repressed personality of man generates an inflammable moral gas deadly in its explosive force.

We have seen in the late war, and also in some of the still more recent events of history, how human individuals freed from moral and spiritual bonds find a boisterous joy in a debauchery of destruction.  There is generated a disinterested passion of ravage.  Through such catastrophe we can realise what formidable forces of annihilation are kept in check in our communities by bonds of social ideas; nay, made into multitudinous manifestations of beauty and fruitfulness.  Thus we know that evils are, like meteors, stray fragments of life, which need the attraction of some great ideal in order to be assimilated with the wholesomeness of creation.  The evil forces are literally outlaws; they only need the control and cadence of spiritual laws to change them into good.  The true goodness is not the negation of badness, it is in the mastery of it.  Goodness is the miracle which turns the tumult of chaos into a dance of beauty.

In modern society the ideal of wholeness has lost its force.  Therefore its different sections have become detached and resolved into their elemental character of forces.  Labour is a force; so also is Capital; so are the Government and the People; so are Man and Woman.  It is said that when the forces lying latent in even a handful of dust are liberated from their bond of unity, they can lift the buildings of a whole neighbourhood to the height of a mountain.  Such disfranchised forces, irresponsible free-booters, may be useful to us for certain purposes, but human habitations standing secure on their foundations are better for us.  To own the secret of utilising these forces is a proud fact for us, but the power of self-control and the self-dedication of love are truer subjects for the exultation of mankind.  The genii of the Arabian Nights may have in their magic their lure and fascination for us.  But the consciousness of God is of another order, infinitely more precious in imparting to our minds ideas of the spiritual power of creation.  Yet these genii are abroad everywhere; and even now, after the late war, their devotees are getting ready to play further tricks upon humanity by suddenly spiriting it away to some hill-top of desolation.

CHAPTER  III

We know that when, at first, any large body of people in their history became aware of their unity, they expressed it in some popular symbol of divinity.  For they felt that their combination was not an arithmetical one; its truth was deeper than the truth of number.  They felt that their community was not a mere agglutination but a creation, having upon it the living touch of the infinite Person.  The realisation of this truth having been an end in itself, a fulfilment, it gave meaning to self-sacrifice, to the acceptance even of death.

But our modern education is producing a habit of mind which is ever weakening in us the spiritual apprehension of truth ­the truth of a person as the ultimate reality of existence.  Science has its proper sphere in analysing this world as a construction, just as grammar has its legitimate office in analysing the syntax of a poem.  But the world, as a creation, is not a mere construction; it too is more than a syntax.  It is a poem, which we are apt to forget when grammar takes exclusive hold of our minds.

Upon the loss of this sense of a universal personality, which is religion, the reign of the machine and of method has been firmly established, and man, humanly speaking, has been made a homeless tramp.  As nomads, ravenous and restless, the men from the West have come to us.  They have exploited our Eastern humanity for sheer gain of power.  This modern meeting of men has not yet received the blessing of God.  For it has kept us apart, though railway lines are laid far and wide, and ships are plying from shore to shore to bring us together.

It has been said in the Upanishads: 

    Yastu sarvani bhutani atmanyevanupashyati
    Sarva bhuteshu chatmanam na tato vijugupsate.

     (He who sees all things in atma, in the infinite spirit,
     and the infinite spirit in all beings, remains no longer
     unrevealed.)

In the modern civilisation, for which an enormous number of men are used as materials, and human relationships have in a large measure become utilitarian, man is imperfectly revealed.  For man’s revelation does not lie in the fact that he is a power, but that he is a spirit.  The prevalence of the theory which realises the power of the machine in the universe, and organises men into machines, is like the eruption of Etna, tremendous in its force, in its outburst of fire and fume; but its creeping lava covers up human shelters made by the ages, and its ashes smother life.

CHAPTER  IV

The terribly efficient method of repressing personality in the individuals and the races who have failed to resist it has, in the present scientific age, spread all over the world; and in consequence there have appeared signs of a universal disruption which seems not far off.  Faced with the possibility of such a disaster, which is sure to affect the successful peoples of the world in their intemperate prosperity, the great Powers of the West are seeking peace, not by curbing their greed, or by giving up the exclusive advantages which they have unjustly acquired, but by concentrating their forces for mutual security.

But can powers find their equilibrium in themselves?  Power has to be made secure not only against power, but also against weakness; for there lies the peril of its losing balance.  The weak are as great a danger for the strong as quicksands for an elephant.  They do not assist progress because they do not resist; they only drag down.  The people who grow accustomed to wield absolute power over others are apt to forget that by so doing they generate an unseen force which some day rends that power into pieces.  The dumb fury of the downtrodden finds its awful support from the universal law of moral balance.  The air which is so thin and unsubstantial gives birth to storms that nothing can resist.  This has been proved in history over and over again, and stormy forces arising from the revolt of insulted humanity are openly gathering in the air at the present time.

Yet in the psychology of the strong the lesson is despised and no count taken of the terribleness of the weak.  This is the latent ignorance that, like an unsuspected worm, burrows under the bulk of the prosperous.  Have we never read of the castle of power, securely buttressed on all sides, in a moment dissolving in air at the explosion caused by the weak and outraged besiegers?  Politicians calculate upon the number of mailed hands that are kept on the sword-hilts:  they do not possess the third eye to see the great invisible hand that clasps in silence the hand of the helpless and waits its time.  The strong form their league by a combination of powers, driving the weak to form their own league alone with their God.  I know I am crying in the wilderness when I raise the voice of warning; and while the West is busy with its organisation of a machine-made peace, it will still continue to nourish by its iniquities the underground forces of earthquake in the Eastern Continent.  The West seems unconscious that Science, by providing it with more and more power, is tempting it to suicide and encouraging it to accept the challenge of the disarmed; it does not know that the challenge comes from a higher source.

Two prophecies about the world’s salvation are cherished in the hearts of the two great religions of the world.  They represent the highest expectation of man, thereby indicating his faith in a truth which he instinctively considers as ultimate ­the truth of love.  These prophecies have not for their vision the fettering of the world and reducing it to tameness by means of a close-linked power forged in the factory of a political steel trust.  One of the religions has for its meditation the image of the Buddha who is to come, Maitreya, the Buddha of love; and he is to bring peace.  The other religion waits for the coming of Christ.  For Christ preached peace when he preached love, when he preached the oneness of the Father with the brothers who are many.  And this was the truth of peace.  Christ never held that peace was the best policy.  For policy is not truth.  The calculation of self-interest can never successfully fight the irrational force of passion ­the passion which is perversion of love, and which can only be set right by the truth of love.  So long as the powers build a league on the foundation of their desire for safety, secure enjoyment of gains, consolidation of past injustice, and putting off the reparation of wrongs, while their fingers still wriggle for greed and reek of blood, rifts will appear in their union; and in future their conflicts will take greater force and magnitude.  It is political and commercial egoism which is the evil harbinger of war.  By different combinations it changes its shape and dimensions, but not its nature.  This egoism is still held sacred, and made a religion; and such a religion, by a mere change of temple, and by new committees of priests, will never save mankind.  We must know that, as, through science and commerce, the realisation of the unity of the material world gives us power, so the realisation of the great spiritual Unity of Man alone can give us peace.