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<p align="right" class="MsoNormal" style="text-align:center; line-height:150%;margin-top:0; margin-bottom:0">
<b><font size="4">Humanism and Humanism</font></b><o:p></o:p></p>
<div class=Section1>

<p class=MsoNormal style='text-align:justify;line-height:150%;mso-pagination:
none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'><i><span style='font-size:
16.0pt'><o:p>&nbsp;</o:p></span></i></p>

<p class=MsoNormal style='text-align:justify;mso-line-height-alt:11.75pt;
mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'>A <span
style='font-size:10.0pt'>GOOD </span>many European scholars and philosophers
have found Indian spirituality and Indian culture, at bottom, lacking in what
is called &quot;humanism.&quot;¹ So our scholars and philosophers on their side
have been at pains to rebut the charge and demonstrate the humanistic element
in our tradition. It may be asked however, if such a vindication is at all
necessary, or if it is proper to apply a European standard of excellence to
things Indian. <st1:country-region><st1:place>India</st1:place></st1:country-region>
may have other measures, other terms of valua­tion. Even if it is proved that
humanism as defined and under­stood in the West is an unknown thing in <st1:country-region><st1:place>India</st1:place></st1:country-region>,
<span style='color:black'>y</span>et that need not necessarily be taken as a
sign of inferiority or deficiency.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:11.75pt;mso-line-height-alt:
11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'>But
first of all we must know what exactly is meant by humanism. It is, of course,
not a doctrine or dogma; it is an attitude, an outlook – the attitude, the
outlook that views and weighs the worth of man as man. The essential formula
was succinctly given by the Latin poet when he said that nothing human he
considered foreign to him.<span style='font-family:"Lucida Console"'>²</span>It
is the characteristic of humanism to be interested in man as man and in all
things that interest man as man. To this however an important corollary is to
be added, that it does not concern itself with things that do not concern man's
humanity. The original father of humanism was perhaps Socrates whose mission it
was, as he said, to bring down philosophy from heaven to live among men. More
precisely, the genesis should be ascribed rather to the Aristotelian tradition
of Socratic teaching.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:12.0pt;mso-line-height-alt:
11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'>Humanism
proper was born – or reborn – with the Renais­sance. It was as strongly and
vehemently negative and pro­testant in its nature as it was positive and
affirmative. For its<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:12.0pt;mso-line-height-alt:
11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'><span
style='font-size:14.0pt'><o:p>&nbsp;</o:p></span></p>

<p class=MsoNormal style='text-align:justify;mso-line-height-alt:9.1pt;
mso-pagination:none;tab-stops:10.55pt;mso-layout-grid-align:none;text-autospace:
none; line-height:150%; margin-top:0; margin-bottom:0'><span style='font-size:10.0pt'><span style='mso-tab-count:1'>&nbsp;&nbsp;&nbsp;&nbsp; </span>1
Only the other day I found a critic in <i>The Manchester Guardian </i>referring
to <i>The Gila </i>as something frigid (and confused)!<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;mso-line-height-alt:9.1pt;
mso-pagination:none;tab-stops:10.55pt;mso-layout-grid-align:none;text-autospace:
none; line-height:150%; margin-top:0; margin-bottom:0'><span style='font-size:10.0pt'><span style='mso-tab-count:1'>&nbsp;&nbsp;&nbsp;&nbsp; </span>2
<span class=SpellE><i>umanii</i></span><i> nihil a me alienum puto. – Ter</i>ence.</span><span style='font-size:14.0pt'><span style='mso-tab-count:1'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><o:p></o:p></span></p>

<div style='border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:
solid windowtext .75pt;padding:0in 0in 1.0pt 0in'>

<p class=MsoNormal align=center style='text-align:center;mso-line-height-alt:
9.1pt;mso-pagination:none;tab-stops:138.95pt;mso-layout-grid-align:none;
text-autospace:none;border:medium none;mso-border-bottom-alt:solid windowtext .75pt;
padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0'>
<span style='font-size:10.0pt;
'>Page-239<o:p></o:p></span></p>

</div>

<p class=MsoNormal style='text-align:justify;mso-line-height-alt:11.75pt;
mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'><span
class=GramE>fundamental</span> character – that which gave it its very name – was
a protest against, a turning away from whatever concerned itself with the
supra-human, with God or Self, with heaven or other worlds, with abstract or
transcendental realities. The movement was humanistic precisely because it
stood against the theological and theocratical mediaeval age.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:12.0pt;mso-line-height-alt:
11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'>The
Graeco – Latin culture was essentially and predominantly humanistic. Even so,
the mediaeval culture also, in spite of its theological stress, had a strong
basis in humanism. For the religion itself, as has been pointed out, is deeply
humanistic, in the sense that it brought salvation and heaven close to the
level of human frailty – through the miracle of Grace and the humanity of
Christ – and that it envisaged a kingdom of heaven or city of God – the body of
Christ – formed of the brotherhood of the human race in its solidarity.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:12.7pt;mso-line-height-alt:
11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'>The
Indian outlook, it is said, is at a double remove from this type of humanism.
It has not the pagan Grreco – Roman humanism, nor has it the religious humanism
of Christianity. Its spirit can be rendered in the vigorous imagery of Blake:
it surrounds itself with cold floods of abstraction and the forests of
solitude.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:13.2pt;mso-line-height-alt:
11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'>The
religious or Christian humanism of the West is in its essential nature the
pagan and profane humanism itself, at least an extension of the same. The
sympathy that a St. Francis feels for his leprous brother is, after all, a human
feeling, a<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;mso-line-height-alt:11.75pt;
mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'><span
class=GramE>feeling</span> that man has for man; and even his love for the bird
or an inanimate object is also a very human feeling, transferred to another
receptacle and flowing in another direction. It<b> </b>is a play of the human
heart, only refined and widened; there is no change in kind.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:13.4pt;mso-line-height-alt:
11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'>It<b>
</b>goes without saying that in the East too there is no lack of such sympathy
or fellow-feeling either in the saint or in the man of the world. Still there
is a difference. And the critics have felt it, if not understood it rightly.
The Indian <i>bhutadaya </i>and Christian charity do not spring from the same
source – I do not speak of the actual popular thing but of the ideal – even
when their manner of expression is similar or the same, the spirit and the
significance are different. <b>In </b>the East the liberated man or the man
aiming at liberation may work for the good and welfare of the world or he may
not; and when he<span style='font-size:10.0pt;
font-family:Arial'><o:p>&nbsp;</o:p></span></p>

<div style='border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:
solid windowtext .75pt;padding:0in 0in 1.0pt 0in'>

<p class=MsoNormal align=center style='text-align:center;mso-pagination:none;
mso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:
solid windowtext .75pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0'><span
style='font-size:10.0pt'>Page-240<o:p></o:p></span></p>

</div>

<p class=MsoNormal style='text-align:justify;line-height:150%;mso-pagination:
none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'><span class=GramE>does</span>
work, the spirit is not that of benevolence or philanthropy. The Indian sage is
not and cannot be human in the human way. For the end of his whole spiritual
effort is to transcend the human way and establish himself in the divine way,
in the way of the Spirit. The feeling he has towards his fellow beings – ­men
and animals, the sentient or the insentient, the entire creation in fact – is
one of identity in the One Self. And there­fore he does not need to embrace
physically his brother, like the Christian saint, to express or justify the
perfect inner union or unity. The basis of his relation with the world and its
objects is not the human heart, however purified and widened, but something
behind it and hidden by it, the secret soul and self. It was Vivekananda who
very often stressed the point that the distinctive characteristic of the
Vedantist was that he did not look upon created beings as his brethren but as
himself, as the one and the same self. The profound teaching of the Upanishadic
Rishi is – what may appear very egoistic and inad­missible to the Christian
saint – that one loves the wife or the I son or anybody or anything in the
world not for the sake of the wife or the son or that body or thing but for the
sake of the self, for the sake of oneself that is in the object which one seems
to love.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:.15in;line-height:
150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'>The
pragmatic man requires an outward gesture, an external emotion to express and
demonstrate his kinship with creation. Indeed the more concrete and tangible
the expression the more human it is considered to be and all the more worthy
for it. There are not a few who think that giving alms to the poor is ' more
nobly human than, say, the abstract feeling of a wide commonalty, experienced
solely in imagination or contem­plation in the Wordsworthian way.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:11.25pt;line-height:
150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'>There
is indeed a gradation in the humanistic attitude that rises from grosser and
more concrete forms to those that are less and less so. At the lowest rung and
the most obvious in form and nature is what is called <i>altruism, </i>or <i>philanthropy,
</i>that is to say, doing good to others, some good that is tangible and
apparent, that is esteemed and valued by the world generally. In altruism
refined and sublimated, when it is no longer a matter chiefly of doing but of
feeling, from a more or less physical and material give and take we <span
class=GramE>rise</span> into a vital and psychological sympathy and
intercommunion, we have what is <span
style='font-size:14.0pt'>
<o:p>&nbsp;</o:p></span></p>

<div style='border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:
solid windowtext .75pt;padding:0in 0in 1.0pt 0in'>

<p class=MsoNormal align=center style='text-align:center;text-indent:11.25pt;
line-height:150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:
none;border:medium none;mso-border-bottom-alt:solid windowtext .75pt;padding:0in;
mso-padding-alt:0in 0in 1.0pt 0in; margin-top:0; margin-bottom:0'>
<span style='font-size:10.0pt;'>Page
– 241<o:p></o:p></span></p>

</div>

<p class=MsoNormal style='text-align:justify;line-height:150%;mso-pagination:
none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'><span class=GramE>humanism</span>
proper. Humanism is transfigured into something still higher and finer when
from the domain of personal or individual feeling and sympathy we ascend to
cosmic feeling, to self-identification with the All, the One that is Many. This
is the experience that seems to be behind the Buddhistic com­passion, <span
class=SpellE><i>karuna</i></span><i><o:p></o:p></i></p>

<p class=MsoNormal style='text-align:justify;text-indent:11.5pt;line-height:
150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'>And
yet there can be a status even beyond. For beyond the cosmic reality, lies the
transcendent reality. It is the <span class=GramE>Absolute</span>, <i>neti,
neti, </i>into which individual and cosmos, all disappear and vanish. In compassion,
the cosmic communion, there is a trace and an echo of humanism – it is perhaps
one of the reasons why Europeans generally are attracted to Buddhism and find
it more congenial than Hinduism with its dizzy Vedantic heights; but in the
status of the transcendent Selfhood humanism is totally transcended and
transmuted, one dwells then in the Bliss that passeth all feeling.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:12.7pt;line-height:
150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'>The
Upanishadic summit is not suffused with humanism or touched by it, because it
is supra-human, not because there is a lack or want or deficiency in the <i>human
</i>feeling, but because there is a heightening and a transcendence in the
consciousness and being. To man, to human valuation, the Boddhisattwa may
appear to be greater than the Buddha; even so to the sick a physician or a nurse
may seem to be a diviner angel than any saint or sage or perhaps God Himself – but
that is an inferior viewpoint, that of particular or local interest.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:13.2pt;line-height:
150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'>It
is sometimes said that to turn away from the things of human concern, to seek
liberation and annihilation in the Self and the Beyond is selfishness, egoism;
on the contrary, to sacrifice the personal delight of losing oneself in the
Impersonal so that one may live and even suffer in the company of ordinary
humanity in order to succour and serve it is the nobler aim. But we may ask if
it is egoism and selfishness to seek delight in one's own salvation beyond,
would it be less selfish and egoistic to enjoy the pleasure of living on a
level with humanity with the idea of aiding and uplifting it? Indeed, in either
case, the truth discovered by Yajnavalkya, to which we have already referred,
stands always justified, that it is not for the sake of this or that that one
loves this or that but for the sake of the self that one loves this or that.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:13.5pt;line-height:
150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'>The
fact of the matter is that here we enter a domain in<span style='font-size:14.0pt;font-family:Arial'><o:p>&nbsp;</o:p></span></p>

<div style='border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:
solid windowtext .75pt;padding:0in 0in 1.0pt 0in'>

<p class=MsoNormal align=center style='text-align:center;mso-pagination:none;
mso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:
solid windowtext .75pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0'>
<span
style='font-size:10.0pt;font-family:Arial;'>Page-242<o:p></o:p></span></p>

</div>

<p class=MsoNormal style='text-align:justify;mso-line-height-alt:11.75pt;
mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'><span
class=GramE>which</span> the notion of egoism or selfishness has no <i>raison <span
style='font-family:"Arial Narrow"'>d’</span>être. </i>It is only when one has
transcended not only selfishness but egoism and sense of individuality that one
becomes ready to enter the glory and beatitude of the Self, or Brahman or
Shunyam. One may actually and irrevocably pass beyond, or one may return from
there (or from the brink of it) to work in and on the world – out of compassion
or in obedience to a special call or a higher Will or because of some other
thing; but this second course does not mean that one has attained a higher
status of being. We may consider it more human, but it is not necessarily a
superior realisation. It is a matter of choice of vocation only, to use a
mundane phraseology. The Personal and the Impersonal are two co-ordinates of
the same supreme Reality – some choose (or are chosen by) the one and others
choose (or are chosen by) the other, perhaps as the integral Play or the
inscrutable Plan demands and determines, but neither is intrinsically superior
to the other – although, as I have already said, from an interested human
standpoint, one may seem more immediately profitable or nearer than the other;
but from that standpoint there may be other truths that are still more
practically useful, still closer to the earthly texture of humanity.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:12.2pt;mso-line-height-alt:
11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'>The
humanism, known to <st1:place>Europe</st1:place> generally, both in its profane
and religious aspects, is all &quot;human – too human&quot; as Nietzsche
pronounced it; it was for this reason that the Pro­methean prophet conjured man
to transcend his humanity anyhow, and rise to a superior status of culture and
civilisation, of being and consciousness as we would say.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:12.7pt;mso-line-height-alt:
11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'>Indian
spirituality precisely envisages such <span class=GramE>a transcendence</span>.
According to it, the liberated soul, one who lives in and with the Brahman or
the Supreme Divine is he who 'has discarded the inferior human nature and has
taken up the superior divine nature. He has conquered the evil of the lower
nature, certainly; but also he has gone beyond the good of that nature. The liberated
man is seated above the play of the three Gunas that constitute the <span
class=SpellE><i>apara</i></span><i> prakrti. </i>Human intelligence, human 
feeling, human sentiment, human motive do not move him. Humanism generally has 
no meaning for him. He is no longer human, but supra-human; his being and 
becoming are the spontaneous expression of a universal and transcendent 
consciousness. </p>

<div style='border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:
solid windowtext .75pt;padding:0in 0in 1.0pt 0in'>

<p class=MsoNormal align=center style='text-align:center;text-indent:12.7pt;
line-height:150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:
none;border:medium none;mso-border-bottom-alt:solid windowtext .75pt;padding:0in;
mso-padding-alt:0in 0in 1.0pt 0in; margin-top:0; margin-bottom:0'><span style='font-size:10.0pt'>Page-243<o:p></o:p></span></p>

</div>

<p class=MsoNormal style='text-align:justify;line-height:150%;mso-pagination:
none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'>
He<span
style='font-size:14.0pt'><o:p>&nbsp;</o:p></span>does not always live and
move externally in the non-human way; but even when he appears human in his
life and action, his motives are not humanistic, his consciousness lies
anchored somewhere else, in the Divine Will that makes him be and do whatever
it chooses, human or not.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:11.5pt;line-height:
150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'>There
is, however, a type of humanism that is specially known in <st1:country-region><st1:place>India</st1:place></st1:country-region>
– it is not human humanism, but, as it is called, divine humanism. That is to
say, the human formula is main­tained, but a new significance, a transcendent
connotation is put into it. The general contour of the instrumentation is
preserved, but the substance is transmuted. The brain, the heart and the
physical consciousness not only change their direction, but their very nature
and character. And the Divine himself is conceived of as such a Human Person – for
the norm of the human personality is an eternal verity in the divine
consciousness.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:11.75pt;line-height:
150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'>Esoteric
Christianity also has given us the conception of the Human Divine; but it is
somewhat different from the Vaishnava revelation which has found rather the
Divine Human. In other words, as I have already said, one has brought down the
divinity nearer to the human appreciation and has humanised it; in the other
the human has been uplifted and made into an archetypal reality where the human
terms have been more or less symbols and figures having not merely human but a
supra-human significance. The entire Vaishnava Lila passes not on this earth at
all, but eternally in the eternal world of <i>consciousness – cinmaya – behind </i>all
earthly (and human) manifestation and expression.<o:p></o:p></p>

<p class=MsoNormal style='text-align:justify;text-indent:12.2pt;line-height:
150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0'>It
is the cult of the Divine Human which enunciates the mystic truth that <i>man </i>is
greater than all and surpasses the Vedic Law (which aims usually at the
impersonal Absolute). But Man here is to be understood as the Divine Person in
his human norm, not at all the human man, as modern humanists of our country
would like to have. It does not mean the glorification of man's human
attributes and movements, even if they be most sattwic and idealistic; it
refers rather to the divinised type, the archetype that is eternal in the
superconsciousness. And when such a Man lives and acts upon earth he does so
in manner and measure <span class=GramE>that do</span> not belong to this
plane.<span
style='font-size:14.0pt'><o:p>&nbsp;</o:p></span></p>

<div style='border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:
solid windowtext .75pt;padding:0in 0in 1.0pt 0in'>

<p class=MsoNormal align=center style='text-align:center;text-indent:12.2pt;
line-height:150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:
none;border:medium none;mso-border-bottom-alt:solid windowtext .75pt;padding:0in;
mso-padding-alt:0in 0in 1.0pt 0in; margin-top:0; margin-bottom:0'>
<span style='font-size:10.0pt;'>Page-244<o:p></o:p></span></p>

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