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III
Culture is an expression of the soul or subtle body (Sukshma Sharira), a mode of the manifested Self in which it is related either as religion and philosophy to the one Spiritual Principle of all—that aspect of culture in which it seeks to give expression to the Inner Reality; or in which it is related to the outer Phenomenon, a manifestation of the Life Principle as Knowledge, as Will displayed in action, and as the Beauty of all perfect natural forms. The "Rationalist" author whom I have cited at the head of this work does not tell us what "Civilization" is, and many who, like him, have drifted from the sure anchorage of the world-wisdom enshrined in all the great religions, will also be at pains to say in what it consists or what is its end. Whilst culture is concerned with every aspect of life—material, intellectual and spiritual—it should not be onesided since the Spiritual works and can only work through mind and body, its aim being spiritual development. India has always so taught; and in this consists its true civilization, however imperfectly it may have realized in fact its highest doctrine. A merely material or intellectual civilization bears within it a disease which leads to Death. The end of Culture is the realization of the Kingdom of Heaven on earth—"On Earth as it is in Heaven." The "Kingdom" in an Indian sense is that of the Lord or Divine Self with which on Earth the purified human self is united. For these reasons the Shastra says that those who have reached man's estate so hard to get (Durlabha) and yet neglect its true privileges are verily " self-killers."
As each individual is Spirit (Atma), Soul (Sukshma Sharira), and body or matter (Sthula Sharira), so is each race. Spirit throughout is one. Individual souls and bodies are particular expressions of the common racial Psyche with the physical vehicle appropriate for its manifestation. The Racial Soul is itself ultimately a physical stress or stresses in the Universal Consciousness in the form of the Sangskaras or impressions left on the soul by its past incarnations, racial and individual, manifesting as mind and body. Each race both as the original typal imagination (Kalpana) and its materialisation is a particular form of the general Power (Shakti) who is the Mother of all. India is thus in a literal and not merely figurative sense the Mother and (as a form of Her) the object of worship, that is God appearing as India. Therefore true service of Her is worship of Him. The author whom I have just cited has given the opinion that in patriotism as expressed by the Salutation to the Mother " Bande Mataram " may be sought " that reinforcement of character which is falsely declared to be the peculiar property of religion." This is to misunderstand both the phrase and what religion is. By India is not meant a particular stretch of the earth's surface peopled by men of varying worth and lack of it. Why should anyone worship these except in the belief, that it and they are a grand display of the Power of God to whom alone all worship is due and Who alone can be the inspiring principle of any effort towards national or racial regeneration and advancement.
What is called racial culture is, again, an expression of the Racial Soul enshrining Spirit, as such Soul displays itself in all those forms of thought (Jnana Shakti), will (Ichchha Shakti) and action (Kriya Shakti) which are called Religion, Philosophy, Art, Literature and the Institutions of social life. As race and nationalities are in physical conflict so are their souls and their cultures each trying to impose itself upon, to influence, or absorb the other. It must not be supposed that such cultural conflict is meaningless. No cosmic process is without meaning. It is in truth a fight for the Soul of the World for the purpose of its evolution ; not that the persons engaged in such conflict are necessarily aware of, or impelled by, any such motive. More often this is not so. Individuals may act selflessly. But past history shows us that the actions; of masses of men as races and nationalities,, are determined, in the main, by self-regarding motives, whatever may be the veil of hypocrisy with which in modern times they are covered. Just as man has developed a sense of physical shame which makes him cover his bodily nakedness, for he is no longer natural and not yet divine: so he has-recently developed a sense of moral shame which urges him to clothe his naked political selfishness with apparent altruisms. Nothing-is more hateful than such hypocrisy to any lover of the truth, nor a more fruitful source of distrust among men, nor a greater enemy of co-operation, if it be. believed to be possible, between naturally opposing interests. Yet two things should be remembered. The first is that such hypocrisies may be the presage of a better time when honesty will be more generally regarded as a state and a communal as well as an individual duty. And the second is this: even if man is at present, in general led to become, an instrument of the Divine Order through the belief that what It plans is profitable to himself, yet even his selfishness may promote what (though he intended it not) is good. The Divine Alchemy transmutes for its ends even the most rebellious elements. Those who have faith in God know that notwithstanding all obstacles He prevails. Dharma infinitely endues beyond the death of those who, spurning it, will yet be crushed by it.
The struggle between the peoples takes on a more massive shape when it assumes the age-long form of the contest between Asia and Europe. For there is what may be called an Asiatic as well as an European Consciousness. It may be hard to define each of these with clearness and precision; the more particularly that there are races in Europe which are in fact Asiatic in blood and temperament just as some Eastern peoples are modifying themselves under western influences. As regards these last it has been said that some Westerns now realize that though their inventions and their forms may be readily accepted, the spirit of the Eastern remains and that, no matter how much externals may be altered, men retain certain unalterable qualities and ideas which are rooted in climate and environment; and more deeply (I may add) in their inherited Sangskaras. However all this may be, the Eastern and the Western now and for ages past have possessed distinctive qualities; though it is to be noted that the difference between the Hemispheres which prior to the industrial epoch presented many points in common, has become accentuated since such date. Even to-day there is less difference between a Catholic adherent of the old Christian tradition and a Hindu than between the so-called " Modernism " of the west and the culture of the latter.
Whilst India exercised an influence upon the culture of the Mediterranean peoples, it was, however, in accordance with its genius, no party to the armed attacks on Europe, only one of which (that of the Arab) directly contributed to the intellectual advancement of that Continent. On the other hand, notwithstanding some unimportant exceptions (such as the persecuting bigotry of the Portuguese), the European invaders were neither in a position, nor cared, to influence the life and thoughts of this country. They were satisfied with its money and other treasures. The Mahome-dan rulers of India were, on the whole, (with some fanatical exceptions such as Aurangzeb) content to administer, without seeking to affect the beliefs and practices of the races which they ruled. Moreover, then both the rulers and the ruled were Asiatics So also the early English settlers, first engaged in trade and then in conquest, did not concern themselves with what the Indian believed or did in matters not directly and materially affecting themselves. Their energies were devoted to the security of their position and trade. With, however, the gradual settlement of the Country after the Battle of Plassey, English Culture was brought to bear on it. Even however in 1830, Sir Thomas Strange complained in his "Hindu Law" of "the almost universal indifference as to what regards India further than as our own direct interests are involved." Both the trend of evolution and recent events have since led to a gradually widening outlook. The most important happening in the first half of the 19th century was the defeat of the Orientalist party amongst the English in India and the determination to forward the teaching of the English language. The importance of this decision cannot be overrated, for thereby English ideas and ideals came in time to be spread throughout the land and were even accepted by some of its people in place of their own. The result of the famous Minute of 1835 was the resolution of the Government of Lord William Bentinck "that the great object of the British Government ought to be the promotion of European literature and science amongst the natives of India and that all the funds appropriated for the purpose of education would be best employed in English education alone." Whatever might have been the views and aims of individual members of the English as opposed to the Vernacular party, a determining factor of the decision arrived at was the self-interest which has,hitherto at least,beenthe ultimate basis of all political action. In this particular instance, there was the utility to Government of Indians trained in the English language and other reasons which have operated till to-day when the English educated Indians vastly exceed in number those to whom official employment can be given. Sir Charles Wood's despatch of 1854 furthered English education and resulted in the formation of a Department of Public instruction together with the outline of an University system. From this time forward English education was more and more organised in Government hands. Even private schools were subject to a system of inspection so as to approximate those institutions to the ideals and efficiency of Government schools. In 1882 Government 'Control was somewhat relaxed. In 1902 increased direction was insisted upon. Without going into details it may be said that practically the entire control of education and therefore of culture (so far as school and university training is concerned)' is in the hands of the Government.
To this must be added other causes in conflict with the maintenance of the traditional culture—economic and social. Were it not that there has been no general primary education, and that such education as is now given is necessarily confined to comparatively few, and to the fact that there has been a rise of national consciousness, the whole of India was likely to have been Anglicised. All this is part of the-process whereby a dominant race at first works by force of arms, and then, when free to do so, by cultural assimilation. Wherever there is resistance to such assimilation, there is a conflict of culture and ideals. There is in the present competitive-stage of evolution no question (apart from the means employed) of right or wrong in such conflict for those with sincerity engaged in it. Indeed Dharma works through such conflicts for the establishment of what is right. Subject to the condition? stated, any one nation, such as the English, are entitled, if they can, to impose their culture (in the worth of which they believe) on others; the more particularly where, as in the case of India, so many showed themselves to be clamant for it and indifferent to their own. What other could they give ? Perhaps in a future co-operative stage of evolution each people will be left to work out its own appropriate evolution according to what in India is called Svadharma... On the other hand, it was from their standpoint a sure and true instinct which led (what I may call) the fully Indian wing of the National Party to attempt the revival of Indian Culture and, notably. of Indian Religion. The same reasons naturally led to an opposition to that culture. This opposition has been accentuated in recent times by reason of what Mr. William Archer has called " aggressive Hinduism;" a phrase which reminds me of the complaint of the wolf against the lamb, and of the French sarcasm "This is a wicked animal. It defends itself when it is attacked." (C'est un mechant animal. It se defend quand on l'attaque). It is noteworthy that the little work called " Aggressive Hinduism " is from the pen of that ardent Irishwoman Sister Nivedita. By continual assaults, often of a contemptuous and abusive character, this country is being gradually goaded into an active defence of its culture. And it is well that it should be so. When a blister is applied, the patient may call out. But we do not lament at the cry. We say that the medicine works. If India is aroused from its lethargy thereby, such attacks, however unjust they may be in themselves, will serve a useful purpose so far as this country's culture is concerned. There are many who misapply Yoga doctrines to cases for which they are not intended. Non-resistance is both in Christianity and Hinduism the mark of a Sannyasi. But there are others who have renounced nothing but dignity and courage. He who is truly selfless needs no other weapon. But he who is in and of the world will protect himself by action. It is necessary for all to defend with sincerity what is of worth in the inheritance got from their forefathers if they would escape the death which shadows degenerate descendants. And such defence is now to some, but insufficient, extent being made.. It is true that some in their newborn enthusiasm speak of Indian religion and philosophy conquering the world, and a few, notably that man of upstanding courage, Svarni Vivekananda, have preached their faith abroad. This is the action of all sincere believers. The charge of aggressiveness on this account ill lies in the mouth of those who are continually (and may be naturally) vaunting the excellence of their own civilization, its faiths and practices. India, however, true to its principles will never force itself by violence on any. It asks only a fair hearing, having trust that the truths, of which it believes itself to be the guardian, will of their own strength establish themselves. Truth in whatever form needs nothing but itself to win the minds and hearts of men. And so we see once more Indian ideas (without material aid) commencing to influence the world thus rousing to strengthened combat all those who from racial, political and religious motives are opposed to them. A missionary who has lived in this country for a quarter of a century in a work published last year (' Christian Thought and Hindu Philosophy' by A. H. Bowman) writes as follows:—
"On returning to England after long absence, and trying to gather together the threads of theological study in the west, the author is amazed to find the extent to which Hindu Pantheism has already begun to permeate the religious conceptions of Germany, of America and even England. Again and again in the following pages reference is made to the subject. It needs a far more subtle brain and cunning hand than the author possesses to describe in detail the extent of the danger with which this trend of thought must threaten, if not the present generation, certainly the generation following: but this ought to be done and to be done without delay." As regards " dangers," I say nothing, for I am not here concerned to establish the superiority of any doctrine, or practices, or to contend for the superiority of any civilization. To me, though one may make greater personal appeal than another, all serve the ends of God who as Truth will alone prevail. Worshippers of the Vedanta will think that this passage reveals the reason why Indian civilization has been almost alone preserved throughout the ages; and that this is because through its Vedantic teaching India was destined to be Jagadguru— the Spiritual Teacher of the world. Each must meanwhile promote and defend what he sincerely believes to be true. I say " sincerely," for, as regards religion, (the most important of all forms of culture), the man who defends a belief which he does not think to be true for merely racial or political reasons, sins by his untruth against the law of that 'Light' (Jyotih) which in Hinduism as in Christianity is the ' Illumination (Prakasha) which lights all in this-world. I am only concerned here to show that India has, notwithstanding recent denials, a civilization of high value, and to explain the reasons which prompt the statement that it has not yet emerged from ' barbarism.'
Mr. Archer, in his book (" Future of India "), says that if a rational world-order be possible, the future of India becomes a matter of absorbing interest, because it offers, so to speak, a test case. " For one of the great obstacles to a stable equilibrium among the peoples of the earth lies in the immense differences in the development of the different races. If, in a case so conspicuous as that of India, the obstacle can be overcome, and one fifth of the human race can in the course of a couple of centuries be emancipated from medisevalism and fitted to take a place among the peoples who are shaping the future, then the solution of the whole problem will at last be definitely in sight." This- passage as usual assumes the entire superiority of the writer's civilization. Are we sure that there will ever be such " equilibrium upon the principles hitherto governing the Western peoples." Conflict will never cease until the reflection of the Great Peace is shrined in the hearts of men. Assuming equilibrium to be in this or a future stage of evolution possible, it may be that elimination of differences will lead to it. The question is, on whose side differences are to be eliminated and what is the nature of that equilibrium to be. The Western will ordinarily and naturally consider that, if there is to be an assimilation, it must be of East to West. Whether that will prove to be the fact will depend on the relative values of these general cultures and the strength of the adherence which they respectively receive. I will say with certainty that, whatever happens, the influence will not be wholly one-sided. Even the victors in racial conflicts bear the marks of the peoples they have subdued. Nothing is ever lost, all is transformed ; and that for the ultimate good. |
