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IS INDIA CIVILIZED?
I
The same author in the work above cited complains that this country " in its inmost heart resents and despises progress." We should know what he means by " Progress " - and " Civilization" but he nowhere tells us. There are Indians who think in very nearly the same way as their teachers the West does. One of such discussing the subject called himself a " Hindu progressivist." The bulk of the Indian people however do not believe in " Progress" in the materialistic sense in which that term is commonly understood in the " liberty loving and progressive " West; to use a phrase which rolls off the tongues of some Indian politicians as if their country knew nothing of a liberty and progress of its own. But that is not to say that the people do not believe in progress at all. They have a different conception of it.
A young and very " modern " Moslem once said to me. "It was from the time that Europe became prosperous and fat that it became ' progressive '."
The remark is applicable to certain notions of " progress;" such for instance as that which conceives progress as merely the increase of scientific knowledge, the development of industry, the conquest and harnessing of nature to serve man's material needs; and as a world getting healthier, richer, happier and generally more comfortable and refined and therefore more (in this sense) " civilized."
The notion of progressively increasing material comfort is on this view dominant. Moral improvement is also looked for, but as the necessary condition of an orderly, peaceful and industrious world. The lower expression of this ideal has been compared to a model farmyard with its healthy wellfed domesticity. Rude war has swept away these imaginings.
What was the impulse towards such and other " progress ?" It has been rightly perceived that an impulse towards progress is inherent in man's nature. But the meaning and direction of the impulse was misunderstood. The message of the vital impulse made in the service of the enfoldment of Spirit was read in material terms only. It is also a noteworthy peculiarity of Western notions of progress that they contemplate a future in which the whole world shall have arrived at an equality of high development.
And yet there has always been an impulse towards progress and a progress in fact. What is, the meaning of the word " Progress." Most of those who use this and the term " Civilization" would be hard put to define with exactitude what they mean. From an Indian standpoint however this is clear: and it is from this stand-point that I write.
If by the term " Progress " we mean that at any particular time the sum total of happiness is greater than it has been at any previous period, then it can be questioned whether progress is in this sense established.-True happiness in this world consists in the natural harmony of Spirit, Mind and Body... Is there more of this to-day than formerly ? If there is one thing certain it is the present lack of inner and outer harmony. Even from the material standpoint, the alleged progress is not proved. What is apparent is more happiness in some ways in one age and in other ways in another age. Thus medicine and surgery are more efficient to-day but the general healthiness of a primitive people had little need of them. Anaesthetics are urgently called for by our modern sensitivity. Earlier ages were able to bear suffering with both lesser pain and greater fortitude. If we are happier on account of our anaesthetic they were so by their greater robustness. Is it better to have good dentists or good teeth and so forth?
"If by "progress" is meant that the individual soul (Jivatma) evolves from lowly origins through higher forms to man, there is such progress. Ages before Lamarck and Darwin it was held in India that man has passed through 84 lakhs (8,400,000) of births as plants, animals, as an " inferior species of man " and then as the ancestor of the developed type existing to-day. The theory was not, like the modern doctrine of evolution, based wholly on observation and a scientific enquiry into fact but was rather (as some other matters) an act of brilliant intution in which observation may also have had some part. This evolutionary process has hitherto been effected by struggle in which one form of existence, whether as species or individuals, has made advance at the expense of others. The plant nourishes itself on the earth, the animal on the plant, man on the animal and plant and on his fellow men. Species conflict with species and individuals with individuals. For though man does not now (except amongst some savages) devour the flesh of his brother to build up his own; he yet still lives upon his fellow in other ways; warring upon and killing him to acquire his land and other wealth and to free himself of obstacles in the way of self-development; warring upon him economically, making himself richer at the other's expense; feeding or warring upon him culturally, either appropriating his psychical acquisitions where suitable or destroying them where opposed to his own. For thousands of years man has seen moving across the face of the world grand migrations of peoples. From ages now remote, waves upon waves of his tribes have clashed with one another, now conquering, now suffering defeat, exterminating, absorbing, now dispersed and again swarming to repeat the unending battle by which the Soul of Humanity has been tempered and brought to fresh expression. This conflict has continued until to-day and at this moment terribly manifests. In later times there was added to the naked assault of the sword, economic invasions and struggles and more subtle cultural conflicts. For souls as well as bodies battle. During these immense periods and amidst inner and outer struggles man made his advance in social progress through various stages of savagery, barbarism, and civilization. Gradually culture developed in its various forms as Religion, Philosophy, Literature, Science, the Arts and Social Institutions.
What is the meaning of this process called the " struggle for existence." This phrase only denotes the superficial aspect of this conflict. Why this conflict at all and for what purpose and end ?
Let us see what an Indian answer is. The one fundamental Substance or Consciousness (Chit) and its unmanifested Power of activity (Chidrupini Shakti) appears through this Power in dual aspect as Spirit-Matter (Chitshakti and Maya-Shakti) at the same time mysteriously retaining Its own nature (Svarupa) as Changeless Spirit or Consciousness (Chit In the words of the Veda the One said. " May I be many." The Spirit or supreme Self (Paramatma) whilst in one aspect retaining Its own formless transcendency, in another aspect becomes involved and immanent in Matter which is the product of Its Power in order that the individual selves (Jivatma) may, in the world of form, enjoy and suffer the fruits of their previous actions (Karma) in successive births. At the point at which the Cosmic Mind projects itself upon, and is conscious of, the material plane, the universe of individual selves is born in forms of varying development according to their previous cosmic history. With the complited •appearance of the Universe involution ceases and the evolving process commences, that is the evolution of matter so as to become a finer and purer vehicle of Spirit until Consciousness releases itself of mind and matter and enjoys pure unlimited and perfect transcendental experience. The Life-force (Prana-shakti) which is a Power (Shakti) of the Eternal Being (Sat) moulds gross, and apparently inert, but in reality highly active, matter—with its constituent factors (Guna) revealing (Sattva) and veiling (Tamas) through its activity (Rajas) Spirit or Consciousness—into the organised plant form, the consciousness of which is as Chakrapani says in the Bhanumati of a dormant or comatose kind. In the inorganic kingdom the active factor (Rajas) of Power (Shakti) as the material cause (Prakriti) makes the veiling factor (Tamas) suppress the ever concomitant revealing (Sattva) character of all material substance. Hence so called " brute matter " appears as unconscious and inert though in truth it is Consciousness deeply veiled in matter which is incessantly active. For the whole universe is in incessant motion and is hence called Jagat (moving). In plant life Tamas is lessened and Sattva more greatly reveals consciousness. The difference between plant and animal life has always been regarded by the Hindus as being one not of kind but degree. And this principle is applied throughout. This is not so according to Christian Theology according to which the body and soul of man is not like that of other living creatures; for their bodies and souls were made of earth whilst the body of man was alone made of earth and the soul came from without, being breathed into it by God (St. Tho. i.p.q. xci. art 1.) When man was made God afterwards, of a rib of his side, made woman to show, it has been said, (Ven. Louis de Ponte S. J. Meditations vi. 264,272, 274) that " he Was not created principally to attend to generation as other livingcreatures are" for" work in matrimony is a work very base." The animals were created so that "man might recreate himself with the sight of so great variety and beauty of creatures; for if it be so great a contentment to see an elephant what it will be to see so many together or some other beast which we had never seen."
Life and consciousness are not products of evolution. The latter merely manifests it. The individual self (Jiva) then manifests as an animal which is also full of darkness (Tamas), though in still lesser degree, owing to the greater prevalence of the revealing, constituent (Sattva) of matter; for it shows a greater manifestation of consciousness which seems to display itself largely, if not entirely, in what we call animal wants. Animals are of higher and lower forms, the former showing a greater and greater manifestation of consciousness. At length the individual self (Jiva) clothes itself in the form of man, the birth which the Scripture calls so hard to get (Durlabha). If there fore man does not avail himself of the birth, so hardly won through innumerable ages, he is called a " Self-killer." In man Sattva more greatly predominates than in any purely animal form. Here consciousness recognises its limited self or Ego and is fully awake to the objective world. Here it enters the world of ideas which are a superstructure on the fundamental substance or Consciousness and not its foundation or basis. Here also it enters the realm of conscious morality one of the aspects of the eternal Dharma. This Dharma is the constituent principle of the universe; that which makes anything what it is (Svalakshanadharanat Dharma) and therefore governs and upholds (Dharyate) all manifested being. But in man it exists in the form of what is generally called Morality or the principle of conduct, and in those concepts of his relation to all Beings, and to Being itself or God which is the theological aspect of what we call Religion. Sattva which is the spiritual portion of man's vehicle of mind and matter because it reveals Spirit or True Consciousness manifests itself more and more in wise and saintly men until in the accomplished (Siddha) Yogi the material vehicles which are a projection of consciousness disappear. He is then on release from the body (Videha mukti) identified with the Pure Spirit which is Consciousness-being-bliss (Sach-chid&nanda). There has always been this identity in fact but it is then realised. Thus as Matter more and more evolves it becomes a more perfect manifestation of Spirit or pure Consciousness.
Just as the Gnostics (who in this borrowed from India) spoke of the Material, Psychical and Spiritual man; so the Indian Tantric scriptures divide humanity into three classes (according to the prevalence of the Gunas) into the Pashu or animal man in whom the veiling principle (Tamas) prevails; the Vira or Heroic man in whom the active principle Rajas) is dominant; and the Divya or divine man in whom, owing to the abundant operation of the principle of matter which reflects and manifests Spirit (Sattva), the latter in increased degree of purity shines forth.
The meaning therefore of evolution is not merely the development of matter into more and more highly organised form; but such organisation exists for the purpose of Spirit. Spirit which involves itself in that product of Its Power which is matter, organises that matter into finer and finer meshes until It is released from it.
The vital progressive impulse of which we are conscious is the impulse of Life to so organise itself that it may become a more and more perfect vehicle of Spirit. This impulse it is which organises matter into gradually ascending forms; and which, when man is reached, works in him to effect his spiritual development. Civilization is a process which when rightly understood has the same end. It may and does produce some material comfort but this is not an end in itself, but when rightly employed a means whereby man's mental and spiritual nature is given greater play on its increasing release from the animal cares of life. That then is true civilization which recognising God as its beginning and its end organises men in society through their material and mental vehicles with the view to the manifestation of Spirit in its forms as true morality and true religion. Thereby man first recognises his essential Divinity and then realises it in his conscious union with the Self as manifested in the whole Cosmic process and then as transcending it. For there is but one Shiva (" The Good") who is thought of in dual aspect. From the transcendent aspect, Spirit (Paramatma,) changelessly and blissfully beyond all worlds (Vishvottirna) is. From the immanent aspect It by its Power (Shakti) exists that is appears in the form of the world (Vishvartipa). As there is only one Shiva-Shakti or Consciousness and Its Power, it follows that, whilst in one aspect such Consciousness ever enjoys that Perfect blissful Experience which the Scripture calls the Supreme Love; in the other it both enjoys and suffers in the imperfect or world-experience. Whilst therefore neither in the Divine Ground or Godhead (Para-brahman) nor in the creative God or Lord (Ishvara) is there any duality of opposites; yet God in His form as creature that is in and through and as Man and all other beings suffers and enjoys. Shiva appears-both as the individual being (Vyeshti) and as the collectivity (Samashti) of all finite beings inhering in the infinite and unlimited Lord. Religion, in its highest form, consists in union with " the Good " (Shiva) or God in both His and Her aspects; that is by identification in Virabhava of the individual self with the totality of selves, with the cosmic process, and then with its Lord, which is known as the gross union of feeling (Sthula Samarasya) in the world of a World-form with the World-Lord (Shivo'ham—I am Shiva); and the subtle union of feeling (Sukshma samarasya) beyond all world-forms in which the Self experiences the Self in all its perfections which is the completed Divyabhava.. We are each instruments in the eternal struggle of matter to free spirit. Know this and serve rightly. If man so understands the Cosmic process he will know why it is a struggle: and if he both thus knows and identifies himself in fact with it he will be freed of fear even in the presence of its most terrible forms. If beings fight with and devour one another in the early stages of evolution it is to subserve the evolution of Spirit. Unconscious of it though most of them be, they are each a sacrifice on that altar on which the self is offered to the Self. In the nature of things past no other process was, in the first stages of development, possible. In the animal stage each being lives on others.. Forms war with and devour forms. Races, nations and civilizations conflict and absorb one another. At the back of all is this Great Urge of Spirit clad in form to return to Itself, which we are apt to interpret in shallow ways as if such Urge were towards mere material existence lived in comfort as the end. Until the true end is reached there must be some suffering; since imperfection persists until its achievement. Man moreover would rest upon the way and neglect the pursuit of his final ends. The clash of matter and mind-expression or cultures is the building up of better forms for the expression of Spirit. Thisclash of forms becomesless gross, and the necessity for it becomes less great, as the mass of men gain in moral value. At present one being lives on another; one conflicts with another in the process of evolving and perfecting forms. In the same way souls in their cultural expressions are at war. What is inferior will be thrust out by what is better. Wherever and whenever also unrighteousness (Adharma) exists there must be a battle to overcome it for the establishment of Dharma. That this struggle on the whole subserves the development of forms and the greater manifestation of Spirit is clear. Otherwise it would be a meaningless and horrible conflict. But to justify each detail of this process may be more difficult for want of knowledge. Not only do men and animals war with one another, but nature in the form of storm and eruptive fire, in the earthquake and in disease war with both. We may-believe, as Hindus do, that all being related, atmospheric and other natural disturbances only exist where man's Dharma is at fault; that the cause of happenings in this world may be only found in past universes; and we may remember that of the economy of the present world and of the functions of all its forms of life we have as yet but imperfect knowledge. Yet who, having faith in a Divine Order, can doubt that—whether every instance is capable of certain present explanation or not—the general nature and object of the process is revealed ? Let each take up his position and fulfill his part therein without vulgar animal hatred. This, the doctrine of the Gita, is one of the grandest doctrines which India has taught. Man should endeavour to do all acts, and should even righteously fight, not from personal animosity or with the desire for personal gain but selflessly as a soldier in the human hosts of the Lord to whom is dedicated the fruit of every action. Were all men of this spirit we should not see unjustified aggression. As I write these lines the morning paper reports the advice of an American clergyman preaching to the employees of a submarine boat company at Fort Newark. After consigning his enemies to Hell and advising the employees to "hammer the face off" his propagandists the Reverend gentleman revealed the crudity of his " religious" beliefs in the following utterance " when I stand before the judgment seat of the Almighty I want to be able to look my God in the face and tell him that I gave the Germans at least one good wallop before I shuffled off." This is hot the spirit but the vulgar antithesis of that of which I speak ; and yet most probably, the preacher—a doctor of divinity— thought, as do betters of his cloth, that he was quite capable of teaching this-country religion. Or again according to the sublime view of the Shaktas man will know himself in all his actions to be Shiva and His Power the Universal Mother: saying Shivo'ham " I am Shiva ;" "Saham" "I am She;" and will find that in his self-identification in and with the Cosmic Process as the expression of a Power which is his own essential self, all vulgar hate, all merely personal desires and aversions are gone. He is Shiva in the form of the universe accomplishing its purpose. He who knows himself as such is the incarnate Spirit of World-Order. And when and in the degree that that World-order is established, men will work with and not against one another and will even sacrifice themselves for one another; knowing that if, in the past, evolution has advanced through discord, with spiritual knowledge the path is Harmlessness (Ahingsa) and Harmony. |
