(1681,1,'2021-11-23 17:58:04','2021-11-23 17:58:04','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040109;502000\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;21240000\">\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en-US\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0;\">\r\n<b><font size=\"4\">The\r\nStandpoint of Indian Art</font></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.34cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">INDIAN art is not in truth unreal and unnatural, though\r\nit may so appear to the eye of the ordinary man or to an eye\r\nhabituated to the classical tradition of European art. Indian art,\r\ntoo, does hold the mirror up to Nature; but it is a different kind of\r\nNature, not altogether this outward Nature that the mere physical eye\r\nenvisages. All art is human creation; it is man\'s review of Nature;\r\nbut the particular type of art depends upon the particular\r\n\'view-point that the artist takes for his survey. The classical\r\nartist surveys his field with the physical eye, from a single point\r\nof observation and at a definite angle; it is this which gives him\r\nthe </span><I><span style=\"font-size:12pt;\">sine qua non </span></I><span style=\"font-size:12pt;\">of his artistic composition, anatomy and\r\nperspective. And the genius of the artist lies very much in the\r\nselection of a vantage ground from which his survey would throw into\r\nrelief all the different parts of the objective in the order and\r\ngradation desired; to this vantage ground the entire construction is\r\norganically – one could even say, in this case, geometrically –\r\ncorrelated.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Indian art, too, possesses a perspective and an anatomy;\r\nit, too, has a focus of observation which governs and guides the\r\ncomposition, in the ensemble and in detail. Only, it is not the\r\nphysical eye, but an inner vision, not the angle given by the retina,\r\nbut the angle of a deeper perception or consciousness. To understand\r\nthe difference, let us ask ourselves a simple question: when we call\r\nback to memory a landscape, how does the picture form itself in the\r\nmind? Certainly, it is not an exact photograph of the scenery\r\nobserved. We cannot, even if we try, re-form in memory the objects in\r\nthe shape, colour and relative positions they had when they appeared\r\nto the physical eye. In the picture represented to the mind\'s eye,\r\nsome objects loom large, others are thrown into the back-</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n174</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">ground\r\nand others again do not figure at all; the whole scenery is\r\nreshuffled and rearranged in deference to the stress of the mind\'s\r\ninterest. Even the structure and build of each object undergoes a\r\nchange; it does not faithfully re-copy Nature, but gives the mind\'s\r\nversion of it, aggrandizing certain parts, suppressing others,\r\nreshaping and recolouring the whole aspect, metamorphosing the very\r\ncontour into something that may not be &quot;natural&quot; or\r\nanatomical figure at all. Only we are not introspective enough to\r\nobserve this phenomenon of the mind\'s alchemy; we think we are\r\nrepresenting with perfect exactitude in the imagination whatever is\r\npresented to the senses, whereas in fact we do nothing of the kind;\r\nour idea that we do it is a pure illusion.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">All art is based upon this peculiar virtue of the mind\r\nthat naturally and spontaneously transforms or distorts the objective\r\nworld presented to its purview. The question, then, is only of the\r\ndegree to which the metamorphosis has been carried. At the one end,\r\nthere is the art of photography, in which the degree of metamorphosis\r\nis at its minimum; at the other, there seems to be no limit, for the\r\nmind\'s capacity to dissolve and recreate the world of\r\nsense-perception is infinite – and many modern schools of European\r\nart have gone even beyond the limit that the &quot;unnatural&quot;\r\nIndian art did not consider it necessary to transgress. Now, the\r\nclassical artist selects a position as close as he can to the\r\nphotographer, tries to give the mind\'s view of Nature and creation,\r\nas far as possible, in the style and norm of the sense-perceptions.\r\nHe takes his stand upon these and from there reaches out towards\r\nwhatever imaginative reconstructions are justified within the bounds\r\nlaid out by them. The general ground-plan is, almost rigorously, the\r\nform given by the physical eye. The art of the East, and even, to a\r\nlarge extent, the art of mediaeval Europe, followed a different line.\r\nHere the scheme of the sense-perceptions was rejected, the artist\r\nsought to build on other foundations. His procedure was, first, to\r\nget a focus within the mind, to discover a psychological standpoint,\r\nand from there and in accordance with the subtler laws and\r\nconventions of an inner vision create a world that is unique and\r\nstands by itself. The aim was always to build from within, at the\r\nmost, from within outwards, but not from without, not even from\r\nwithout inwards. This inner \r\n</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n175</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">world\r\nhas its own laws and they differ from the laws of optics which govern\r\nthe physical sight; but there is no reason why it should be called\r\nunnatural. It is unnatural only in the sense that it does not copy\r\nphysical Nature; it is quite natural in the 1 sense that it is a\r\nfaithful reproduction of another, a psychological Nature.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Indian art is pre-eminently and </span><I><span style=\"font-size:12pt;\">par excellence </span></I><span style=\"font-size:12pt;\">the\r\nart of this inner re-formation and revaluation. It has thrown down\r\ncom&shy;pletely and clearly the rigid scaffolding of the physical\r\nvision. We take here a sudden leap, as it were, into another world,\r\nand sometimes the feeling is that everything is reversed; it is not\r\nexactly that we feel ourselves standing on our heads, but it is, as\r\nif, in the Vedic phrase, the foundations were above and all the rest\r\nbranched out from them downwards. The artist sees with an eye, and\r\nconstructs upon a plan that conveys the merest excuse of an actual\r\nvisible world. There are other schools in the East which have also\r\nmoved very far away from the naturalistic view; yet they have kept,\r\nif not the form, at least, the feeling of actuality in their\r\ncomposition. Thus a Chinese, a Japanese, or a Persian masterpiece\r\ncannot be said to be &quot;natural&quot; in the sense in which a\r\nTintoretto, or even a Raphael is natural; yet a sense of naturalness\r\npersists, though the appearance is not naturalistic. What Indian art\r\ngives is not the feeling of actuality or this sense of naturalness,\r\nbut a feeling of truth, a sense of reality – of the deepest\r\nreality.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Other art shows the world of creative imagination, the\r\nworld reconstructed by the mind\'s own formative delight; the Indian\r\nartist reveals something more than that – the faculty through which\r\nhe seeks to create is more properly termed </span><I><span style=\"font-size:12pt;\">vision, </span></I><span style=\"font-size:12pt;\">not\r\nimagination; it is the movement of an inner consciousness, a\r\nspiritual perception, and not that of a more or less outer\r\nsensibility. For the Indian artist is a seer or </span><I><span style=\"font-size:12pt;\">rishi; </span></I><span style=\"font-size:12pt;\">what he\r\nenvisages is the mystery, the truth and beauty of another world – a\r\nreal, not merely a mental or imaginative world, as real as this\r\nmaterial creation that we see and touch; it is indeed more real, for\r\nit is the basic world, the world of fundamental truths and realities\r\nbehind this universe of apparent phenomena. It is this that he\r\ncontemplates, this I upon which his entire consciousness is\r\nconcentrated; and all his art consists in</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.34cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n176</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">giving\r\na glimpse of it, bodying it forth or expressing it in significant\r\nforms and symbols.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">European – the Far Western – art gives a front-view\r\nof reality; Japanese – the Far Eastern – art gives a side-view;\r\nIndian art gives a view from above.* Or we may say, in psychological\r\nterms, that European art embodies experiences of the conscious mind\r\nand the external senses, Japanese art gives expression to experiences\r\nthat one has through the subtler touches of the nerves and the\r\nsensibility, and Indian art proceeds through a spiritual\r\nconsciousness and records experiences of the soul.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The frontal view of reality lays its stress upon the\r\ndisplay of the form of things, their contour, their aspect in mass\r\nand volume and dimension; and the art, inspired and dominated by it,\r\nis more or less a sublimated form of the art of photo&shy;graphy. The\r\nside-view takes us behind the world of forms, into the world of\r\nmovement, of rhythm. And behind or above the world of movement,\r\nagain, there is a world of typal realities, essential form-movements,\r\nfundamental modes of consciousness in its universal and transcendent\r\nstatus. It is this that the Indian artist endeavours to envisage and\r\nexpress.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">A Greek Apollo or Venus or a Madonna of Raphael is a\r\nhuman form idealized to perfection, – moulded to meet the criterion\r\nof beauty which the physical eye demands. The purely &aelig;sthetic\r\nappeal of such forms consists in the balance and symmetry, the\r\nproportion and adjustment, a certain roundedness and uniformity and\r\nregularity, which the physical eye especially finds beautiful. This\r\nbeauty is akin to the beauty of diction in poetry.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Apart from the beauty of the mere form, there is behind\r\nit and informing it what may be called the beauty of character, the\r\nbeauty revealed in the expression of psychological movement. It\r\ncorresponds to the beauty of rhythm in poetry. Considered\r\n&aelig;sthetically, the beauty of character, in so far as it is found\r\nin what we have called </span><I><span style=\"font-size:12pt;\">formal </span></I><span style=\"font-size:12pt;\">art, is a corollary, – an\r\nornamental and secondary theme whose function is to heighten<BR>\r\n</span></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">--------------------</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">*I am tempted to add a fourth\r\nview-the view from behind or the occult view -something of which may\r\nbe found in the art of Egypt in its most ancient and naIve aspects,\r\nin the art of archaic Tibet, in the remnants of some of the old.\r\nworld submerged civilizations, now known as &quot;primitive&quot;\r\n(Polynesian, for example).</span></FONT></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n177</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">the effect of the beauty of form, or create the\r\natmosphere and environment necessary for its display. \r\n</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">A Chinese or a Japanese piece of artistic creation is\r\nmore of a study in character than in form; but it is a study in\r\ncharacter in a deeper sense than the meaning which the term usually\r\nbears to an European mind or when it is used in reference to Europe\'s\r\nart-creations.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Character in the European sense means that part of\r\nnature which is dynamically expressed in conduct, in behaviour, in\r\nexternal movements. But there is another sense in which the term\r\nwould refer to the inner mode of being, and not to any outer\r\nexemplification in activity, any reaction or set of reactions in the\r\nkinetic system, nor even to the mental state, the temperament,\r\nimmediately inspiring it, but to a still deeper status of\r\nconsciousness. A Raphael Madonna, for example, purposes to pour\r\nwholly into flesh and blood the beauty of motherhood. A Japanese\r\nMadonna (a Kwanon), on the other hand, would not present the\r\n&quot;natural&quot; features and expressions of motherhood; it would\r\nnot copy faithfully the model, however idealized, of a woman viewed\r\nas mother. It would endeavour rather to bring out something of the\r\nsubtler reactions in the &quot;nervous&quot; world, the world of pure\r\nmovements that is behind the world of form; it would record the\r\nrhythms and reverberations attendant upon the conception and\r\nexperience of motherhood somewhere on the other side of our wakeful\r\nconsciousness. That world is made up not of forms, but of vibrations;\r\nand a picture of it, therefore, instead of being a representation in\r\nthree-dimensional space, would be more like a scheme, a presentation\r\nin </span><I><span style=\"font-size:12pt;\">graph, </span></I><span style=\"font-size:12pt;\">something like the ideography of the language of the\r\nJapanese themselves, something carrying in it the beauty\r\ncharacteristic of the calligraphic art.*</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">An Indian Madonna owes its conception to an experience\r\nat the very other end of consciousness. The Indian artist does not at\r\nall think of a human mother; he has not before his mind\'s<BR>\r\n</span></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">------------------</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">*It is not my intention to say\r\nthat the art of character, even in the deeper sense, is totally\r\nabsent in Europe. On the contrary, it is that which has been growing\r\nday by day, – although perhaps often along rather odd lines. It is\r\na moot question how far this orientation is due to the influence of\r\nthe Eastern, especially, the Far Eastern art. In speaking of Europe,\r\nI was referring to the bedrock of the artistic tradition of Europe,\r\nits fundamental classical tone.</span></FONT></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.34cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n178</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">eye an idealized mother, nor even a subtilized feeling\r\nof</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">I motherhood. He goes deep into the very origin of\r\nthings, and, from there seeks to bring out that which belongs to the\r\nabsolute I and the universal. He endeavours to grasp the sense that :\r\nmotherhood bears in its ultimate truth and reality. Beyond the form,\r\nbeyond even the rhythm, he enters into </span><I><FONT FACE=\"Times New Roman Baltic, serif\"><span style=\"font-size:12pt;\">bhÄva,\r\n</span></FONT></I><span style=\"font-size:12pt;\">the: spiritual substance of things. An Indian Madonna\r\n</span><I><span style=\"font-size:12pt;\">(Ganesh-</span></I><span style=\"font-size:12pt;\"> </span><I><span style=\"font-size:12pt;\">janani, </span></I><span style=\"font-size:12pt;\">for example) is not solely or even\r\nprimarily a human I mother, but the mother, universal and\r\ntranscendent, of sentient</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">and insentient creatures and supersentient beings. She\r\nembodies not the human affection only, but also the parallel\r\nsentiment that finds play in the lower and in the higher creations as\r\nwell. She expresses in her limbs not only the gladness of the mother\r\nanimal tending its young, but also the exhilaration that a plant\r\nfeels in the uprush of its sap while giving out new shoots, and,\r\nabove all, the supreme </span><I><span style=\"font-size:12pt;\">ananda</span></I><span style=\"font-size:12pt;\"> which has given birth to the\r\ncreation itself. The lines that portray such motherhood must have the\r\nlargeness, the sweep, the authenticity of ele&shy;mental forces, the\r\nmagic and the mystery of things behind the veil.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">It is this quality which has sometimes made Indian art\r\nseem deficient in its human appeal: the artist chose deliberately to\r\nbe non-human, even in the portrayal of human subjects, in order to\r\nbring out the universal and the transcendent element in the truth and\r\nbeauty of things. Man is not the measure of creation, nor human\r\nmotives the highest or the deepest of nature\'s movements: at best,\r\nman is but a symbol of truths beyond his humanity.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">It is this characteristic that struck the European mind\r\nin its first contact with the Indian artistic world and called forth\r\nthe criticism that Indian culture lacks in humanism. It is true, a\r\nvery sublimated humanism finds remarkable expression in Ajanta, –\r\nand perhaps it is here that the Western eye began to learn and\r\nappreciate the Indian style of beauty; even in Ajanta, however, in\r\nthe pieces where the art reaches its very height, mere humanism seems\r\nto be at its minimum. And if we go beyond these productions that\r\nreflect the mellowness and humaneness of the Buddhist Compassion, if\r\nwe go into the sanctuary of the Brahmanic art, we find that the\r\nexperiences embodied there and the method of expression become more</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n179</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">and\r\nmore &quot;anonymous&quot;; they have not, that is to say, the </span><I><span style=\"font-size:12pt;\">local\r\ncolour </span></I><span style=\"font-size:12pt;\">of humanity, which alone makes the European mind feel\r\nentirely at home. Europe\'s revulsion of feeling against Indian art\r\ncame chiefly from her first meeting with the multiple-headed,\r\nmultiple-armed, expressionless, strangely poised Hindu gods and\r\ngoddesses, so different in every way from ordinary human types.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Indian art had to be non-human, because its aim was to\r\nbe supra-human, unnatural, because its very atmosphere was the\r\nsupra-natural.</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.34cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n180</span></FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-35_The Standpoint of Indian Art','','publish','closed','open','','35_the-standpoint-of-indian-art','','','2021-11-23 17:58:04','2021-11-23 17:58:04','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/35_the-standpoint-of-indian-art/',0,'post','',0),(1682,1,'2021-11-23 17:58:05','2021-11-23 17:58:05','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040205;11551400\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;570000\">\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"margin-bottom:0;line-height:150%; margin-top:0\">\r\n<span style=\"font-weight:700\"><font size=\"4\">Darshana\r\nand Philosophy</font></span><font size=\"4\"><BR>\r\n</font>\r\n</p>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height:150%; margin-top:0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height:150%; margin-top:0\"><FONT SIZE=3>THERE\r\nis a mental approach to spiritual truths and there is a<I> </I>direct\r\nand immediate approach or rather contact. The mind sees as though\r\nthrough a mist, a darkling glass, a more or less opaque veil, and the\r\nthing envisaged presents a blurred and not unoften a deformed\r\nappearance. The mind has its own pre-dispositions – its own\r\ncategories and terms, its own forms and figures-which it has to use\r\nwhen it seeks to express that which is beyond it. Naturally the\r\nobject, the truth as it is, it cannot apprehend or represent; it\r\ngives as it were the reverse side of an embroidery work. It goes\r\nround about the thing, has to take recourse to all kinds of\r\ncontortions and gymnastics and grimaces to ape the natural gesture of\r\nthe truth. But mind acts in this way, as a veil rather than\' a\r\nmedium, when one is stationed in it or below it and strains to look\r\nat what is above and beyond. On the other hand, if the consciousness\r\nis stationed above the mind, that is to say, if it has direct access\r\nor contact with the truth, the spiritual reality, in that case, mind\r\nneed not act as a veil, it too can be made transparent, and sufflused\r\nwith the higher light, it too can translate faithfully, present and\r\nembody the reality beyond somewhat as it actually is, in its native\r\nrhythm and figure and not diffracted and diffused through a hazy\r\natmosphere.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.39cm; margin-bottom: 0; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>European thought, European philosophy particularly,\r\nmoves under the aegis of the Mind. It takes its stand within the Mind\r\nand from there tries to reach out to truths and realities; and\r\ntherefore, however far it goes, its highest flights of perception,\r\nits most intimate contacts with spirit-truths are \'sicklied o\'er with\r\nthe pale cast of thought\'. The Indian standpoint, on the contrary, is\r\nfirst to contact the truth by a direct realisation – through\r\nmeditation, concentration, an uplifting and a deepening </FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent: 0.39cm; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>Page – 343</FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>of the consciousness, through Yoga, spiritual\r\ndiscipline, and then endeavour to express the truth thus realised,\r\ndirectly intuited or revealed, through mental terms, to make it\r\nfamiliar and communicable to the normal intelligence. Mind, so\r\nsubordinated and keyed to a new rhythm, becomes, as far as it is\r\npossible for it, a channel, a vehicle and not a veil. All the main\r\nsystems of Indian philosophy have this characteristic as their\r\nbackground. Each stands on a definite experience, a spiritual\r\nrealisation, a direct contact with an aspect of truth and in and\r\n-through that seeks to give a world-view, building &quot;up an\r\nintellectual system, marshalling rational conclusions that are\r\nnatural to it or derive inevitably from it. In the Upanishads, which\r\npreceded the Darshanas, the spiritual realisations were not yet\r\nmentally systematised or logically buttressed: truths were delivered\r\nthere as self-evident statements, as certitudes luminous in their own\r\nauthenticity. We accept them without question and take them into our\r\nconsciousness as forming its fundamental norms, structuring its most\r\nintimate inscape. This is <I>dar<FONT FACE=\"Luxi Serif\">ś</FONT>ana,\r\n</I>seeing, as philosophy is named in India. One sees the truth or\r\nreality and describes it as it is seen, its limbs and gestures, its\r\nconstituents and functions. Philosophy here is fundamentally a\r\nrecording of one\'s vision and a translation or presentation of it in\r\nmental terms.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.58cm; margin-bottom: 0; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>The procedure of European philosophy is different. There\r\nthe reason or the mental light is the starting-point. That light is\r\ncast about: one collects facts, one observes things and happenings\r\nand then proceeds to find out a general truth – a law, a hypothesis\r\n– justified by such observations. But as a matter of fact this is\r\nthe ostensible method: it is only a make-believe. For mind and reason\r\nare not normally so neutral and impersonal, a <I>tabula rasa. </I>The\r\nobserver already comes into the field with a definite observational\r\nangle and a settled viewpoint. The precise sciences of today have\r\nalmost foundered on this question of the observer entering\r\ninextricably into his observations and vitiating them. So in\r\nphilosophy too as it is practised in Europe, on a closer observation,\r\nif the observer is carefully observed, one finds not unoften a core\r\nof suppositions, major premises taken for granted hidden behind the\r\nlogical apparatus. In other words, even a hardened philosopher\r\ncherishes at the back of his mind <I>a priori </I>judgments and his\r\nwhole</FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent: 0.58cm; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>Page – 344</FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height:150%; margin-top:0\"><FONT SIZE=3>philosophy\r\nis only a rationalisation of an inner prejudgment, almost a\r\nwindow-dressing of a perception that came to him direct and in other\r\nsecret ways. That was what Kant meant when he made the famous\r\ndistinction between the Pure and the Practical Reason and their\r\ncategories. Only the direct perceptions, the spiritual realisations\r\nare so much imbedded behind, covered so much with the mist of mind\'s\r\nstruggle and tension and imaginative construction that it is not\r\nalways easy to disengage the pure metal from the ore.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.4cm; margin-bottom: 0; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>We shall take the case of one such philosopher and try\r\nto illustrate our point. We are thinking of Whitehead. The character\r\nof European philosophical mind is well exemplified in this remarkable\r\nmodern philosopher. The anxiety to put the inferences into a strict\r\nlogical frame makes a naturally abstruse and abstract procedure more\r\nabstruse and abstract. The effort to present suprarational truths in\r\nterms of reason and syllogism clouds the issues more than it\r\nclarifies them. The fundamental perception, the living intuition that\r\nis behind his entire philosophy and world outlook is that of an\r\nImmanent God, a dynamic evolving Power working out the growth and\r\nredemption of mankind and the world {the apotheosis of the World, as\r\nhe puts it). It is the theme which comes last in the development of\r\nhis system, as the culminating conclusion of his philosophy, but it\r\nis the basic presupposition, the first principle that inspires his\r\nwhole outlook, all the rest is woven and extended around this central\r\nnucleus. The other perception intimate to this basic -original\r\nperception and inseparable from it is a synthetic view in which\r\nthings that are usually supposed to be contraries find their harmony\r\nand union, <I>viz., </I>God and the World, Permanence and Flux, Unity\r\nand Multiplicity, the Universal and the Individual. The equal reality\r\nof the two poles of an integral truth is characteristic of many of\r\nthe modern philosophical systems. In this respect Whitehead echoes a\r\nfundamental conclusion of Sri Aurobindo.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.46cm; margin-bottom: 0; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>There is another concept in Whitehead which seems to be\r\nmoulded after a parallel concept in Sri Aurobindo: it is with regard\r\nto the working out of the process of creation, the mechanism of its\r\ndynamism. It is almost a glimpse into the occult functioning of the\r\nworld forces. Whitehead speaks of</FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent: 0.46cm; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>Page – 345</FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height:150%; margin-top:0\"><FONT SIZE=3>two\r\nprinciples that guide the world process, first, the principle of\r\nlimitation, and second, the principle of <I>ingress. </I>The first\r\none Sri Aurobindo calls the principle of concentration (and of\r\nexclusive concentration) by which the infinite and the eternal limits\r\nhimself, makes himself finite and temporal and infinitesimal, the\r\nuniversal transforms itself into the individual and the particular.\r\nThe second is the principle of descent, which is almost the\r\ncorner-stone in Sri Aurobindo\'s system. There are layers of reality:\r\nthe higher forces and formulations enter into the lower, work upon it\r\nand bring about a change and transformation, purification and\r\nredemption. All progress and evolution is due to this influx of the\r\nhigher, the deeper into , the lower and superficial plane of\r\nexistence.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.37cm; margin-bottom: 0; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>There is one concept in Whitehead which seems rather\r\nstrange to us; it is surely a product of the brain-mind. God,\r\naccording to him, is not the creator: he is only the Redeemer, he is\r\na shaper but not the source and origin of things. That is because he\r\nthinks that if God is made the creator of the world, he would be held\r\nresponsible for the evil there. This difficulty comes when one thinks\r\nof God too much in the popular anthropomorphic way, like someone\r\nseated above the world and passing judgment upon a world which is not\r\nhis doing. God is perhaps a lover of the world, but not its Master –\r\na certain Christian outlook says. According to Sri Aurobindo, God is\r\na triple reality in his transcendental, cosmic and individual aspect.\r\nIn creating the world, God creates, that is to say, manifests\r\nhimself. And Evil is an evolute in the process of God\'s self-creation\r\nthrough self-limitation: it proceeds to self-annihilation and even\r\nself-transmutation in a farther process of God\'s self-unfoldment in\r\nworld and Nature.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.41cm; margin-bottom: 0; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>To return to our main theme, we should point out,\r\nhowever, that in Europe too at one time (during the whole Middle Age,\r\nthe Age of Scholasticism) philosophy was considered only as a\r\nhandmaid of Religion, it had to echo and amplify and reason out the\r\ndogmas (which were sometimes real spiritual experiences or\r\nrevelations); but the New Illumination came and philosophy declared\r\nher autonomy, only that autonomy did not last long. For today in\r\nEurope, Philosophy has become the handmaid of Science. It was\r\nnatural, since</FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent: 0.41cm; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>Page – 346</FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.41cm; margin-bottom: 0; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>Reason is not a self-sufficient faculty, it is mediatory\r\nand must be ancillary either to something above it \'or something\r\nbelow it – either to Revelation or to sense-perception.</FONT></P>\r\n<P ALIGN=\"center\" STYLE=\"text-indent: 0.41cm; margin-bottom: 0; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>Page – 347</FONT></P>\r\n<hr align=\"justify\" style=\"text-indent:0.41cm; margin-bottom:0cm;\">\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-61_Darshana and Philosophy','','publish','closed','open','','61_darshana-and-philosophy','','','2021-11-23 17:58:05','2021-11-23 17:58:05','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/61_darshana-and-philosophy/',0,'post','',0),(1683,1,'2021-11-23 17:58:05','2021-11-23 17:58:05','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040209;9123000\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1203600\">\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"margin-top:0; margin-bottom:0;line-height:150%\"><b>\r\n<font size=\"4\">Process\r\nof Purification</font></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height:150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>THERE\r\nare three well-marked stages in the process of the purification of\r\nnature and surrender to the Divine. When one has made up one\'s mind\r\nfinally to take to the path of spiritual life and to turn one\'s back\r\non the life of ignorant nature, one enters at the outset into a\r\nphase of divided consciousness and life. It is the stage when one\r\ncries, &quot;The spirit is willing but the flesh is weak.&quot; One\r\nfeels an inner aspiration and devotion and even freedom and purity\r\nand wider consciousness, but actually in the practical world, he\r\nfollows the old nature, acts under the pressure of Ignorance and the\r\nRipus. You are a mundane man with profane habits – and yet within,\r\nwhen aloof, you are in contact with the deeper and larger breath of\r\nthe Spirit. The next stage is one of external control and of\r\nmodification of behaviour. You have the inner consciousness of the\r\nspirit grown strong in you and you are no longer a helpless prey to\r\nthe physical outbursts of inferior nature: a kind of brake has been\r\nput upon the outgoing passions. Still at this stage the surges of\r\npassion are there within, inside the wall of control, as it were. The\r\npressure and demand of the Spirit has brought about a deadlock in the\r\nignorant movements of the outer nature, although the physico-vital\r\nand vital support behind has not been wholly purified and continues\r\nin its old way, expressing itself in veiled and sublimated acts and\r\nin dreams and imaginations. The vital support even when it does not\r\nexpress itself in grosser physical movements, even when it is\r\nself-contained, yet maintains its old <I>taste </I>for them. Finally,\r\nwhen this taste even goes away (that is the suggestion in the\r\nbeautiful and luminous phrase of the Gita, <I>rasavaljam), </I>then\r\nonly one rises into the integral and unadulterated life of the\r\nSpirit. Till that final consummation happens, the period of\r\ninterregnum is a great</FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>Page – 371</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height:150%; margin-top:0\"><FONT SIZE=3>occasion for\r\ntraining and experience. It is of considerable interest also from the\r\nstandpoint of occult knowledge.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.39cm; margin-bottom: 0; line-height:150%; margin-top:0\"><FONT SIZE=3>There\r\nare two types – which mean two stages – of control. You can\r\ncontrol your nature by the force of your will, as one does a wicked\r\nhorse by means of the toothed bit. But this control is precarious and\r\nthe clearing or purification effected is only skin-deep. At the\r\nslightest weakening of the will or a momentary lack of vigilance, you\r\nmay find yourself in the very midst of a volcanic eruption of\r\npassions. Even otherwise, even if there happens no external outburst,\r\nthe burden or pressure of t4e ignorant nature is always there and the\r\nstruggle or tension, although thrown into the background, obstructs\r\nthe nature, does not give it the free and spontaneous higher poise of\r\nthe spirit. The other control comes from the inmost being, from the\r\nspiritual self itself: it is automatic and it is occult in its action\r\nand therefore naturally effective. When the Spirit, the Inner Control\r\n<I>(Antary<FONT FACE=\"Luxi Serif\">Ä</FONT>mi) </I>works, it happens\r\nthat even if the desires are there, the occasions for their\r\nsatisfaction are withdrawn from you. As the Mother says, some people\r\nwho are destined for the spiritual life lose all earthly props\r\nwhenever they wish to lean upon them, they lose their endeared\r\nobjects whenever they are eager to cherish them. At a certain stage\r\nof</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height:150%; margin-top:0\"><FONT SIZE=3>the growth\r\nof the inner consciousness, the demand of the soul makes it\r\nimpossible for the vital (or physico-vital), so far as it is\r\nunpurified and unprepared, to secure its objects: even if the lips\r\nyearn, the cup is taken away. The circumstances themselves yield to\r\nthe pressure of the inner being and conspire, as it were, to withhold\r\nand remove all dangerous contacts. The being has not to say, &quot;Lead\r\nme not into temptation&quot;, for the temptations by themselves slip\r\naway. That is the earlier poise of the interregnum we are describing;\r\nthe next poise comes when the wish-impulses, the subjective\r\nvibrations also melt and disappear. Then there appear no such things\r\nas temptations. Objects, events, circumstances that might have acted\r\nin that role come and go, but the being remains indifferent and\r\nunruffled, because suffused with the delight of another contact. The\r\ndetachment from the worldly is secure and absolute because the being\r\nhas found its attachment to the Divine. That is the beginning of the\r\nintegral spiritualisation of the nature.</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0\">\r\n<FONT SIZE=3>Page – 372</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-72_Process of Purification','','publish','closed','open','','72_process-of-purification','','','2021-11-23 17:58:05','2021-11-23 17:58:05','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/72_process-of-purification/',0,'post','',0),(1684,1,'2021-11-23 17:58:05','2021-11-23 17:58:05','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040107;17564600\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040107;17581600\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 21.59cm 27.94cm; margin-left: 1.06cm; margin-right: 3.49cm; margin-top: 2.54cm; margin-bottom: 2.54cm }\r\n		P { margin-bottom: 0.21cm }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top:0; margin-bottom:0\"><b>\r\n<FONT FACE=\"Times New Roman,sans-serif\" size=\"4\">The\r\nParting of the Way</FONT></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\"><BR>\r\nTo be divine or to remain human <font face=\"Times New Roman\">—</font> this is the one\r\nchoice that is now before Nature in her upward march of evolution.\r\nWhat is the exact significance of this choice?</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">To remain human means to continue the fundamental nature\r\nof man. In what consists the humanity of man? We can ascertain it by\r\ndistinguishing what forms the animality of the animal, since that will give us \r\nthe differentia that nature has evolved to raise man over the animal. The \r\nanimal, again, has a characteristic differentiating it from the vegetable world, \r\nwhich latter, in its turn, has something to mark it off from the inorganic \r\nworld. The inorganic, the vegetable, the animal and finally man </span>\r\n<span style=\"font-size:12pt;\"><font face=\"Times New Roman\">—</font></span><span style=\"font-size:12pt;\"> these\r\nare the four great steps of Nature\'s evolutionary course.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The differentia, in each case, lies in the degree and\r\nnature of consciousness, since it is consciousness that forms the\r\nsubstance and determines the mode of being. Now, the inorganic is\r\ncharacterised by un-consciousness, the vegetable by\r\nsub-consciousness, the animal by consciousness and man by\r\nself-consciousness. Man knows that he knows, an animal only knows; a\r\nplant does not even know, it merely feels or senses; matter cannot do\r\nthat even, it simply acts or rather is acted upon. We are not\r\nconcerned here, however, with the last two forms of being; we will\r\nspeak of the first two only.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">We say, then, that man is distinguished from the \r\nanimal by his having consciousness as it has, but added to it the consciousness \r\nof self. Man acts and feels and knows as much as the animal does; but also he \r\nknows that he acts, he knows that he feels, he knows that he knows — and this is a thing the animal\r\ncannot do. It is the awakening of the sense of selfin every mode of\r\nbeing that characterises man, and it is owing to this consciousness</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Page - 42</span></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">of an ego behind, of a permanent unit of reference, which has\r\nmodified even the functions of knowing and feeling and acting, has\r\nrefashioned them in a mould which is not quite that of the animal, in\r\nspite of a general similarity.</span></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top:0; margin-bottom:0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">So the humanity of man consists in his consciousness of\r\nthe self or ego. Is there no other higher mode of consciousness?\r\nOr is self-consciousness the acme, the utmost limit to which\r\nconsciousness can raise itself? If it is so, then we are bound\r\nto conclude that humanity will remain eternally human in its\r\nfundamental nature; the only progress, if progress at all we choose\r\nto call it, will consist perhaps in accentuating this consciousness\r\nof the self and in expressing it through a greater variety of\r\nstresses, through a richer combination of its colour and light and shade and \r\nrhythm. But also, this may not be so </span>\r\n<span style=\"font-size:12pt;\"><font face=\"Times New Roman\">—</font></span><span style=\"font-size:12pt;\">there may be\r\nthe possibility of a further step, a transcending of the\r\nconsciousness of the self. It seems unnatural and improbable that\r\nhaving risen from un-consciousness to self-consciousness through a\r\nseries of continuous marches, Nature should suddenly stop and\r\nconsider what she had achieved to be her final end. Has Nature become\r\nbankrupt of her creative genius, exhausted of her upward drive? Has\r\nshe to remain content with only a clever manipulation, a mere\r\nshuffling and re-arranging of the materials already produced?</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">As a matter of fact it is not so. The glimpses of a\r\nhigher form of consciousness we can see even now present in\r\nself-consciousness. We have spoken of the different stages of\r\nevolution as if they were separate and distinct and incommensurate\r\nentities. They may be described as such for the purpose of a logical\r\nunderstanding, but in reality they form a single progressive\r\ncontinuum in which one level gradually fuses into another. And as the\r\nhigher level takes up the law of the lower and evolves out of it a\r\ncharacteristic function, even so the law of the higher level with its\r\ncharacteristic function is already involved and envisaged in the law\r\nof the lower level and its characteristic function. It cannot be\r\nasserted positively that because man\'s special virtue is\r\nself-consciousness, animals cannot have that quality on any account.\r\nWe do see, if we care to observe closely and dispassionately, that\r\nanimals of the higher order, as they approach the level of humanity,\r\nshow more and more evident signs of something which is very much</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Page - 43</span></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top:0; margin-bottom:0\"><span style=\"font-size:12pt;\">akin\r\nto, if not identical with the human characteristic of\r\nself-consciousness.</span></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top:0; margin-bottom:0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">So, in man also, especially of that order which \r\nforms the crown of humanity — in poets and artists and\r\nseers and great men of action-can be observed a certain\r\ncharacteristic form of consciousness, which is something other than,\r\ngreater than</span><FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\"> </span></FONT><span style=\"font-size:12pt;\">the\r\nconsciousness of the mere self. It is difficult as yet to\r\ncharacterise definitely what that thing is. It is the awakening of\r\nthe self to something which is beyond itself-it is the cosmic self,\r\nthe oversoul, the universal being; it is God, it is </span><I><span style=\"font-size:12pt;\">Turiya, </span></I><span style=\"font-size:12pt;\">it\r\nis </span><I><span style=\"font-size:12pt;\">satchid-ananda — in </span></I><span style=\"font-size:12pt;\">\r\nso many ways the thing has been sought to be envisaged and expressed. The \r\nconsciousness of that level has also a great variety of names given to it — \r\nIntuition, Revelation, cosmic consciousness, God-consciousness. It is to be \r\nnoted here, however, that the thing we are referring to, is not the Absolute, \r\nthe Infinite, the One without a second. It is not, that is to say, the supreme \r\nReality-the Brahman-in its static being, in its undivided and indivisible unity; \r\nit is the dynamic Brahman, that status of the supreme Reality where creation, \r\nthe diversity of Becoming takes rise, it is the Truth-world — </span><I><span style=\"font-size:12pt;\">Ritam \r\n—\r\n</span></I><span style=\"font-size:12pt;\">the</span><I><span style=\"font-size:12pt;\"> </span></I><span style=\"font-size:12pt;\">domain of typal \r\nrealities. The distinction is necessary, as there does seem to be such a level \r\nof consciousness intermediary, again, between man and the Absolute, between \r\nself-consciousness and the supreme consciousness. The simplest thing would be to \r\ngive that intermediate level of consciousness a negative name-since being as yet \r\nhuman we cannot foresee exactly its composition and function — the </span><I><span style=\"font-size:12pt;\">super-consciousness.</span></I></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The inflatus of something vast and transcendent,\r\nsomething which escapes all our familiar schemes of cognisance and\r\nyet is insistent with a translucent reality of its own, we do feel\r\nsometimes within us invading and enveloping our individuality,\r\nlifting up our sense of self and transmuting our personality into a\r\nreality which can hardly be called merely human. All this life of\r\nego-bound rationality then melts away and opens out the passage for a\r\nlife of vision and power. Thus it is the poet has felt when he says,\r\n&quot;there is this incalculable element in human life influencing us\r\nfrom the mystery which envelops our being, and when reason is\r\nsatisfied, there is something deeper than Reason which makes us still\r\nuncertain of truth. Above the human reason there is a transcendental\r\nsphere to \r\n</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Page - 44</span></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">which\r\nthe spirit of men sometimes rises, and the will may be forged there\r\nat a lordly smithy and made the unbreakable pivot.&quot; —\r\n(A.E.)</span></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">This passage from the self-conscient to the\r\nsuper-conscient does not imply merely a shifting of the focus of\r\nconsciousness. The transmutation of consciousness involves a purer\r\nillumination, a surer power and a wider compass; it involves\r\nalso a fundamental change in the very mode of being and living. It\r\ngives quite a different life-intuition and a different life-power.\r\nThe change in the motif brings about a new form altogether, a\r\nre-casting and te-shaping and re-energising of the external materials\r\nas well. As the lift from mere consciousness to self-consciousness\r\nmeant all the difference between an animal and a man, so the lift\r\nagain from self-consciousness to super-consciousness will mean\r\nthe difference of a whole world between man and the divine creature\r\nthat is to be.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Indeed it is a divine creature that should\r\nbe envisaged on the next level of evolution. The mental and the\r\nmoral, the psychical and the physical transfigurations which must\r\nfollow the change in the basic substratum do imply such a mutation,\r\nthe birth of a new species, as it were, fashioned in the nature of\r\nthe gods. The vision of angels and </span><I><span style=\"font-size:12pt;\">Siddhas, </span></I><span style=\"font-size:12pt;\">which man is\r\nhaving ceaselessly since his birth, may be but a prophecy of the\r\nfuture actuality.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">This then, it seems to us, is the immediate problem that\r\nNature has set before herself. She is now at the parting of the ways.\r\nShe has done with man as an essentially human being, she has brought\r\nout the fundamental possibilities of humanity and perfected it, so\r\nfar as perfection may be attained within the cadre by which she chose\r\nto limit herself; she is now looking forward to another kind of\r\nexperiment-the evolving of another life, another being out of her\r\nentrails, that will be greater than the humanity we know today, that\r\nwill be superior even to the supreme that has yet been actualised.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Nature has marched from the unconscious to the\r\nsub-conscious, from the sub-conscious to the conscious and from\r\nthe conscious to the self-conscious; she has to rise yet again from\r\nthe self-conscious to the super-conscious. The mineral gave place to\r\nthe plant, the plant gave place to the animal and the animal gave\r\nplace to man; let man give place to and bring out the divine.</span></P>\r\n<P ALIGN=\"center\" style=\"line-height: 150%; margin-top:0; margin-bottom:0\"><span style=\"font-size:12pt;\">Page - 45</span></P>\r\n<hr align=\"justify\">\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top:0; margin-bottom:0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top:0; margin-bottom:0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-09_The Parting of the Ways','','publish','closed','open','','09_the-parting-of-the-ways','','','2021-11-23 17:58:05','2021-11-23 17:58:05','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/09_the-parting-of-the-ways/',0,'post','',0),(1685,1,'2021-11-23 17:58:05','2021-11-23 17:58:05','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040209;7164400\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1063600\">\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<P ALIGN=center style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">Man\r\nto be Surpassed</font></b></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>&quot;MAN\r\nis a thing that shall be surpassed&quot;. This burning phrase of\r\nNietzsche has unsealed many eyes: it has also scalded and frightened\r\nothers. It has been hailed by many as the motto, the mantra of the\r\nage to come; it has been denounced equally as a false light, a lead\r\nof arrogance and egoism.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Erich Kahler (a Czech now become an American citizen) in\r\nhis book <I>Man the Measure </I>seeks to strike a balance, but as the\r\ntitle indicates, evidently leans more to the second, the reactionary,\r\nthan to the original ideal. He posits that man\'s humanity is to be\r\npreserved and fostered, that is to say, his true humanity, that which\r\ndistinguishes him from mere animality. The Greek ideal, according to\r\nKahler, was an advance upon the animal man; it brought in the ideal\r\nof the rational man. And yet the Greek ideal, in spite of its\r\nacceptance of the whole <I>man – mens sana in corpore sano –\r\nembracing </I>as it did his physical, ethical and <FONT FACE=\"Luxi Serif\">&aelig;</FONT>sthetic\r\ndevelopment, laid on the whole a greater emphasis upon reason, upon\r\nration-alising, that is, ordering life according to a rational\r\npattern. And then the Greek ideal was more for the individual; it was\r\nfor the culture and growth of the individuality in man. Society was\r\nconsidered as composed of such individualised units. The degree of\r\npersonal choice, of individual liberty, of free understanding that a\r\nGreek citizen enjoyed marked the evolution secured by man out of the\r\nprimitive society. Still the integral man is not the rationalistic\r\nman, even as he is not the mere biological man: and he is not\r\npredominantly individualistic either.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Yes, man\'s true humanity, says Kahler, almost echoing\r\nNietzcshe, consists precisely in his capacity to surpass himself. The\r\nanimal is wholly engrossed in its natural nature and</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.37cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 358</FONT><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>activities;\r\nbut man is capable of standing back, can separate from his biological\r\nself, observe, control and direct. For him &quot;existence&quot;\r\ntruly means (as the Existentialist declares today) <I>ex+sistere </I>or\r\n<I>ex+stare, </I>to stay or stand outside. That is the surpassing\r\nenjoyed by him and demanded of him – going beyond one\'s natural or\r\nnormal self. But there is a danger here. For there can be a too much\r\nsurpassing, a going away altogether, as religion or spirituality\r\nusually enjoins. Christianity, for example, which is in many senses a\r\nmovement contrary to the Greek spirit, taught a transcendence that\r\nwas for luring or driving the human soul away from the world and men\r\ntowards an extra-terrestrial <I>summum bonum.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>That is a false light, a wrong lead. Surpassing should\r\nnot mean going beyond-up and away: it means rather coming out of\r\none\'s self and going abroad, finding one\'s kinship and unity with\r\nothers, with the world around. The individualisation of the self –\r\ngiven by the Greek culture – was the first step; the next step in\r\nevolution is the &quot;collectivisation&quot; of the self. It is not\r\nin the Nazi or Bolshevic sense that we have to understand the word:\r\nit does not equate with totalitarianism. The peril is there, no\r\ndoubt. </FONT>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>But there was danger in individualism too: and the Greek\r\npolity suffered from it. For individualism meant clash of\r\npersonalities: indeed rivalry, ambition, intolerance, arrogance, all\r\nthe violent or vulgar movements of egoism occupy a good part of the\r\nlife story of the old-world peoples trained in the classical culture.\r\nOn the other hand, modern collectivism tends towards a uniform\r\nlevelling down of all individual eccentricity. But dangers apart, the\r\ntruth of either conception, ingrained in human nature, has to be\r\nrecognised and accepted. A humanity, composed of developed and formed\r\nindividuals living in broad commonalty – that is the highest\r\nachievement the present author holds before mankind.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.46cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Mr. Kahler does not define very clearly the nature and\r\nfunction of this commonalty: but it almost borders on what I may call\r\nhuman humanism, something in the manner of the other modern humanist\r\nAlbert Schweitzer. Two types of humanism have been distinguished:\r\nman-centred humanism and God-centred humanism. Kahler\'s (and even\r\nSchweitzer\'s) humanism belongs, very much to the first category. He\r\ndoes</FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.46cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 359</FONT><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>not\r\nseem to believe in any transcendent Spirit or God apart from the\r\nuniversal totality of existence, the unitary life of all, somewhat\r\nakin to the <I>Vie Unanime </I>of Jules Romains.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The limitation of such a human ideal is for us evident.\r\nWe demand a total surpassing of man, although that does not mean a\r\nrejection of man. Unless human life is built upon foundations quite\r\nother than what they are now, we say there can be no permanent or\r\nradical remedy to the ills it suffers from. Hence we are for utter\r\ntranscendence; for, the highest height it is possible for the\r\nconsciousness to reach and the being to dwell in, even the experience\r\nof Brahman or un-mitigated Absolute of the Mayavadin or the Zero,\r\nShunyam of the Buddhist not excluded. Since it is there that the true\r\nfoundations of creation lie hidden and it is from there that a new\r\nworld has to be recreated, a new humanity reshaped. The very stuff of\r\nhuman nature has to be changed, not only what is considered as bad in\r\nit but what is valued as good also. For beyond good and evil is\r\nNature Divine. Man has to find out this divine nature and dissolve\r\nhis human nature into that, remould it, reshape it in that pattern.\r\nSo long as human consciousness remains too human, it will be always\r\nbranded with the bar sinister of all earthly things. Man has to grow\r\ninto the immortal seated within mortality, into the light that shines\r\ninviolate on the other side of the darkness we live in. That\r\nimmortality, that light one has to bring down here on earth and in\r\nourselves, and out of it build a new earth and a new human self and\r\nlife.</FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.4cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 360</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-66_Man to be Surpassed','','publish','closed','open','','66_man-to-be-surpassed','','','2021-11-23 17:58:05','2021-11-23 17:58:05','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/66_man-to-be-surpassed/',0,'post','',0),(1686,1,'2021-11-23 17:58:05','2021-11-23 17:58:05','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040107;18215100\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040216;22140800\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 21.59cm 27.94cm; margin-left: 1.08cm; margin-right: 2.54cm; margin-top: 2.54cm; margin-bottom: 2.54cm }\r\n		P { margin-bottom: 0.21cm }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<b><font size=\"4\">Vansittartism</font></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>GERMANY is considered now, and naturally with great\r\nreason, as the arch criminal among nations. Such megalomania, such\r\nlust for wanton cruelty, such wild sadism, such abnormal velleities\r\nno people, it is said, have ever evinced anywhere on the face of the\r\nearth: the manner and the extent of it all are appalling. Hitler is\r\nnot the malady; removal of the Fuehrer will not cure Germany. The man\r\nis only a sign and a symbol. The whole nation is corrupt to the core:\r\nit has been inoculated with a virus that cannot be eradicated. The\r\npeculiar German character that confronts and bewilders us now, is not\r\na thing of today or even of yesterday; it has been there since\r\nTacitus remarked it. Even Germans themselves know it very well; the\r\nbest among them have always repudiated their mother country.\r\nCertainly there were peoples and nations that acted at times most\r\nbarbarously and inhumanly. The classical example of the Spanish\r\nTerror in America is there. But all pales into insignificance when\r\ncompared to the German achievement and ideal in this respect. For\r\nhere is a people violent and cruel, not simply because it is their\r\ncharacter to be so and they delight in being so, but because it forms\r\nthe bedrock of their philosophy of life, their <I>weltanschauung.</I></FONT></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>This is the very core of the matter. Germany stands for\r\na philosophy of life, for a definite mode of human values. That\r\nphilosophy was slowly developed, elaborated by the German mind, in\r\nvarious degrees and in various ways through various thinkers and\r\ntheorists and moralists and statesmen, sometimes consciously,\r\nsometimes unconsciously. The conception of the State as propounded\r\neven by her great philosophers as something self-existent, sacrosanct\r\nand almost divine – august and grim, one has to add – is\r\nprofoundly significant of the type </FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 87</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>of\r\nthe subconscient dynamic in the nation: it strangely reminds one of\r\nthe state organised by the bee, the ant or the termite. Hitler has\r\nonly precipitated the idea, given it a concrete, physical and dynamic\r\nform. That philosophy in its outlook has been culturally anti-Latin,\r\nreligiously anti-Christian. Germany cherishes always in her heart the\r\nmemory of the day when her hero Arminius routed the Roman legions of\r\nVarus. Germany stands for a mode of human consciousness that is not\r\nin line with the major current of its evolutionary growth: she harks\r\nback to something primeval, infra-rational, infra-human.</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Such is the position taken up by Lord Vansittart who has\r\ngiven his name to the new ideology of anti-Germanism. Vansittartism\r\n(at least in its extreme variety) has very little hope for the\r\nmending of Germany, it practically asks for its ending.</FONT></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>A son of the soil, an eminent erstwhile collaborator of\r\nHitler, who has paid for his apostasy, offered a compromise solution.\r\nHe says, Germany, as a matter of fact, is not one but two: there is\r\nthe Eastern Germany (the Northern and the Eastern portion) and there\r\nis the Western Germany (the South and the West) and the two are\r\ndistinct and different – even anta&shy;gonistic-in temperament and\r\ncharacter and outlook. The Western Germany is the true Germany, the\r\nGermany of light and culture, the Germany that produced the great\r\nmusicians, poets and idealists, Goethe and Heine and Wagner and\r\nBeethoven. The other Germany represents the dark shadow. It is\r\nPrussia and Prussianised Germany. This Germany originally belonged to\r\nthe bleak, wild, savage, barbarous East Europe and was never\r\nthoroughly reclaimed and its union with the Western half was more\r\npolitical than psychological. So this ex-lieutenant of Hitler\r\nproposed to divide and separate the two altogether and form two\r\ncountries or nations and thus eliminate the evil influence of\r\nPrussianism and unkerism.</FONT></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The more democratic and liberal elements among the\r\nAllies do not also consider that Germany as a whole is smitten with\r\nan original sin and is beyond redemption. They say Germany too has\r\nmen and groups of men who are totally against Hitler and Hitlerism;\r\nthey may have fallen on evil days, but yet they can be made the\r\nnucleus of a new and regenerated Germany. </FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 88</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>Furthermore,\r\nthey say if Germany has come to be what she is, considerable portion\r\nof the responsibility must be shared by the unprogressive and\r\nold-world elements among the Allies themselves who helped or pitied\r\nor feared the dark Germany.</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Hence it is suggested that for the postwar\r\nreconstruction of Germany what is required is the re-education of its\r\npeople. For, only a psychological change can bring about a durable\r\nand radical change. But certain proposals towards this end raise\r\nserious misgivings, since they mean iron regimentation under foreign\r\ncontrol. Even if such a thing were possible and feasible, it is\r\ndoubtful if the purpose could be best served in this way. Measures\r\nhave to be taken, no doubt, to uproot Prus&shy;sianism and unkerism\r\nand prevent their revival, no false mercy or sympathy should be\r\nextended to the enemies of God and man. But this is only a negative\r\nstep, and cannot be sufficient by itself. A more positive and more\r\nimportant work lies ahead. The re-education of Germany must come from\r\nwithin, if it is to be permanent and effective. What others can do is\r\nto help her in this new orientation. As we have said, there are the\r\nprogressive elements in Germany too, although sub&shy;merged for the\r\nmoment. The task of reconstruction will pre&shy;cisely consist in\r\ncalling up and organising and marshalling these forces that are for\r\nthe Light. The Allied organisation, it may be noted, itself has grown\r\nup in this way. When one remembers how Britain stood alone at one\r\ntime against the all-sweeping victorious march of the Titan, how\r\nslowly and gradually America was persuaded to join hands, at first in\r\na lukewarm way, finally with all its heart and soul and might and\r\nmain, how a new France is being built up out of a mass of ruins, we\r\ncan hope that the same process will be adopted in the work that lies\r\nahead even after victory, with regard to Italy and with regard to\r\nGermany. In the second case the task is difficult but it has got to\r\nbe done.</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.34cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 89</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a>&nbsp;</P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-18_Vansittartism','','publish','closed','open','','18_vansittartism','','','2021-11-23 17:58:05','2021-11-23 17:58:05','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/18_vansittartism/',0,'post','',0),(1687,1,'2021-11-23 17:58:05','2021-11-23 17:58:05','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040209;9073000\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1201800\">\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">The\r\nBase of Sincerity</font></b><font size=\"4\"><BR>\r\n</font></p>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-right:0.03cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>THE great, perhaps, the greatest secret of <I>life –\r\nuttamam rahasyam, </I>to quote the familiar phrase of the\r\nGita-consists in finding, in coming in contact with and remaining in\r\npermanent contact with this centre of our being, the nucleus of our\r\nliving. And curiously, if we are alert and observant enough, we\r\ndiscover that this mysterious thing is not very far to seek. There is\r\nhardly any developed human being who has not had, some time or other\r\nin the course of his life, a feeling or perception that he is free,\r\nhe is happy in a miraculous way, as if he is above or away from the\r\nvicissitudes of external life, nothing touches him and he is unique\r\nand self-fulfilled, he is on the summit of his being, in the topmost\r\nform of his nature. However fugitive that experience may be, it is\r\nthe kernel of his being that reveals itself for a moment, the central\r\nconsciousness that moves, guides, inspires and supports his whole\r\nlife-and all his other lives too-although till now from behind the\r\nveil. That is what we call the Divine in the individual, the Inner\r\nController, <I>antary<FONT FACE=\"Luxi Serif\">Ä</FONT>min, </I>the\r\nconscious being ever seated within the heart, <I>purusa sad<FONT FACE=\"Luxi Serif\">Ä</FONT>\r\nh<FONT FACE=\"Luxi Serif\">ŗ</FONT>di sannivista.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Once this centre has been aspected – in whatever\r\nmanner, to whatever degree, even faintly and feebly-one has always to\r\ncome back to it, as the mariner to the pole-star, try to connect all\r\nexternal happenings as well as one\'s inner movements with this\r\nfountain-head. That is to say, one must think, feel or do nothing\r\nthat is contrary to the truth it is, that is not in accord with its\r\nrhythm and law: indeed one must always endeavour to think only that\r\nthought, feel only that feeling, do only that act which is the\r\nspontaneous and inevitable outcome and expression of that innermost\r\nand topmost reality. </FONT>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>That is the definition of sincerity: to be transparent\r\nand </FONT>\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.4cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 369</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>single-pointed to your soul-consciousness, to your\r\ndeity. And that also is the only way by which there can be realised\r\nin you, the highest and largest, the most intimate and absolute\r\nharmony you are capable of and that is demanded of you. The perfect\r\norganisation of the individual life can be obtained in and through\r\nthe harmony inherent in the central reality, in the natural order of\r\nits activities. In the scheme or pattern laid out in the inmost\r\nconsciousness, each element has its own orbit and its own quantum of\r\nenergy, each force its. allotted function: the will in each is\r\nexactly commensurable with what should be the expression in it of the\r\ntotal reality, each is the whole and rounded articulation of an\r\naspect or figure put forth by the central truth in its self-display.\r\nAs in a musical theme, each note has a definite pitch, amplitude,\r\ntone which give it its perfect form in order to constitute a common\r\npattern – the highest pitch, the largest amplitude or the most\r\nvibrant tone is not needed, not only not needed, would be a bar on\r\nthe contrary – even so, the individual man when he attains\r\nperfection realises in himself a harmony which gives the true\r\nexpression of all his limbs, the fullest and fairest expression of\r\neach and every one as demanded by the divine role destined for him.</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 370</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-71_The Base of Sincerity','','publish','closed','open','','71_the-base-of-sincerity','','','2021-11-23 17:58:05','2021-11-23 17:58:05','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/71_the-base-of-sincerity/',0,'post','',0),(1688,1,'2021-11-23 17:58:05','2021-11-23 17:58:05','<html>\r\n\r\n<head>\r\n<meta http-equiv=\"Content-Language\" content=\"en-us\">\r\n<meta http-equiv=\"Content-Type\" content=\"text/html; charset=windows-1252\">\r\n<title>THE COMING RACE</title>\r\n</head>\r\n\r\n<body style=\"margin-top: 0; margin-bottom: 0\">\r\n\r\n      <div align=\"center\">\r\n		<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n			<tr>\r\n				<td>\r\n\r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<b><font size=\"4\">CONTENTS</font></b></p>\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\"><b>\r\n		<font size=\"4\">VOLUME - 1</font></b></p>\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\"><b>\r\n		<font size=\"4\">\r\n		<br>\r\n		</font>&nbsp;THE COMING RACE</b></p>\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n<table border=\"1\" width=\"100%\" cellpadding=\"4\">\r\n	<tr>\r\n		<td width=\"25%\">\r\n\r\n     \r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-01_The-New-Humanity\" style=\"text-decoration: none\">The New Humanity</a></span></p></td>\r\n		<td width=\"25%\">\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-02_The-Creative-Soul\" style=\"text-decoration: none\">The \r\n        Creative Soul</a></span></p></td>\r\n		<td width=\"25%\">\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-03_Rationalism\" style=\"text-decoration: none\">Rationalism</a></span></td>\r\n		<td width=\"25%\">\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-04_The-Intuition-of-the-Age\" style=\"text-decoration: none\">The \r\n        Intuition of the Age</a></span></td>\r\n	</tr>\r\n	<tr>\r\n		<td width=\"25%\">\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-05_The-Nietzschean-Antichrist\" style=\"text-decoration: none\">The \r\n        Nietzschean Antichrist</a></span></td>\r\n		<td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-06_On-Communism\" style=\"text-decoration: none\">On \r\n        Communism</a></span></p></td>\r\n		<td width=\"25%\">\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">&nbsp;&nbsp;&nbsp;\r\n		<a href=\"-07_The-Basis-of-Social-Reconstruction\" style=\"text-decoration: none\">The Basis of Social Reconstruction</a></span></td>\r\n		<td width=\"25%\">\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-08_A-Theory-of-Yoga\" style=\"text-decoration: none\">A \r\n        Theory of Yoga</a></span></td>\r\n	</tr>\r\n	<tr>\r\n		<td width=\"25%\">\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-09_The-Parting-of-the-Ways\" style=\"text-decoration: none\">The \r\n        Parting of the Ways</a></span></td>\r\n		<td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-10_Principle-&-Personality\" style=\"text-decoration: none\">Principle \r\n        &amp; Personality</a></span></p></td>\r\n		<td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n				<font color=\"#000000\">\r\n		<span style=\"text-decoration: none\">\r\n				<a href=\"The-Basis-of-Unity\">\r\n				<span style=\"text-decoration: none\">\r\n				<a href=\"-11_The-Basis-of-Unity\" style=\"text-decoration: none\">The \r\n        Basis of Unity</a></span></a></span></font><a href=\"-11_The-Basis-of-Unity\" style=\"text-decoration: none\"></a></span></a></a></p></td>\r\n		<td width=\"25%\">\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-12_Three-Degress-of-Social-Organisation\" style=\"text-decoration: none\">Three \r\n        Degrees of Social Organisation</a></span></p>\r\n        </td>\r\n	</tr>\r\n</table>\r\n<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n				<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n				<b>TOWARDS A NEW SOCIETY</b></p>\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n				&nbsp;</p>\r\n<table border=\"1\" width=\"100%\" cellpadding=\"4\">\r\n	<tr>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-13_The-World-War\" style=\"text-decoration: none\">The World War</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-14_The-Message-of-the-Atomic-Bomb\" style=\"text-decoration: none\">The \r\n        Message of the Atomic Bomb</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-15_National-and-International\" style=\"text-decoration: none\">National \r\n        and International</a></span></p>\r\n        </td>\r\n    </tr>\r\n	<tr>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-16_The-Right-of-Absolute-Freedom\" style=\"text-decoration: none\">The \r\n        Right of Absolute Freedom</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-17_Federated-Humanity\" style=\"text-decoration: none\">Federated \r\n        Humanity</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-18_Vansittartism\" style=\"text-decoration: none\">Vansittartism</a></span></p>\r\n        </td>\r\n    </tr>\r\n	<tr>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-19_India-One-and-Indivisible\" style=\"text-decoration: none\">India \r\n        One and Indivisible</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-11_The-Basis-of-Unity\" style=\"text-decoration: none\">The \r\n        Basic Unity</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-21_The-Way-to-Unity\" style=\"text-decoration: none\">The \r\n        Way to Unity</a></span></p>\r\n        </td>\r\n    </tr>\r\n	<tr>\r\n        <td width=\"33%\" height=\"24\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-22_Independece-and-its-Sanction\" style=\"text-decoration: none\">Independence \r\n        and its Sanction</a></span></p>\r\n        </td>\r\n        <td width=\"33%\" height=\"24\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-23_New-World-Conditions\" style=\"text-decoration: none\">New \r\n        World-Conditions</a></span></p>\r\n        </td>\r\n        <td width=\"33%\" height=\"24\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-24_The-Ideals-of-Human-Unity\" style=\"text-decoration: none\">The \r\n        Ideal of Human Unity</a></span></p>\r\n        </td>\r\n    </tr>\r\n	<tr>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-25_On-Social-Reconstruction\" style=\"text-decoration: none\">On \r\n        Social Reconstruction</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-26_Panacea-of-Isms\" style=\"text-decoration: none\">Panacea \r\n        of &quot;Isms&quot;</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n			<span style=\"font-size:10pt;\"><a href=\"Life-sketch\">\r\n			<span style=\"text-decoration: none\">\r\n			<a href=\"-27_Life-sketch\" style=\"text-decoration: none\">&nbsp;Life-sketch</a></span></a></span></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n				<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\"><b>\r\n				THE MALADY OF THE CENTURY</b></p>\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n<div align=\"left\">\r\n<table border=\"1\" width=\"100%\" cellpadding=\"4\">\r\n    <tr>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-28_The-Malady-of-The-Century\" style=\"text-decoration: none\">The \r\n        Malady of the Century</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-29_Aspects-of-Modernism\" style=\"text-decoration: none\">Aspects \r\n        of Modernism</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-30_Modernism-An-Oriental-Interpretation\" style=\"text-decoration: none\">&nbsp;An \r\n        Oriental Interpretation</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-31-The-other-aspect-of-European-Culture\" style=\"text-decoration: none\">European \r\n        Culture</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-32_The-Spiritual-Genius-of-India\" style=\"text-decoration: none\">The \r\n        Spiritual Genius of India</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-33_Divine-Humanism\" style=\"text-decoration: none\">Divine \r\n        Humanism</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-34_Some-Thoughts-on-the-unthinkable\" style=\"text-decoration: none\">Some \r\n        Thoughts on the Unthinkable</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-35_The-Standpoint-of-Indian-Art\" style=\"text-decoration: none\">The \r\n        Standpoint of Indian Art</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-36_Art-and-Katharsis\" style=\"text-decoration: none\">Art \r\n        and Katharsis</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-37_Hamlet-A-Crisis-of-The-Evolving-Soul\" style=\"text-decoration: none\">Hamlet \r\n        : A Crisis of the Evolving Soul</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-38_Modernish-Poetry\" style=\"text-decoration: none\">Modernist \r\n        Poetry</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-39_Tagore-Poet-and-Seer\" style=\"text-decoration: none\">Tagore \r\n        - Poet and Seer</a></span></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n</div>\r\n<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n				<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\"><b>\r\n				THE MARCH OF CIVILISATION</b></p>\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n		<div align=\"left\">\r\n<table border=\"1\" width=\"100%\" cellpadding=\"4\">\r\n    <tr>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-40_The-March-of-Civilisation_text\" style=\"text-decoration: none\">The \r\n        March of Civilisation</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-41_A-Chapter-of-Human-Evolution\" style=\"text-decoration: none\">A \r\n        Chapter of Human Evolution</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-42_The-Eternal-East-and-West\" style=\"text-decoration: none\">The \r\n        Eternal East and West</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-43_A-Global-Humanity\" style=\"text-decoration: none\">A \r\n        Global Humanity</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-44_The-Immortal-Nation\" style=\"text-decoration: none\">The \r\n        Immortal Nation</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-45_Evolution-of-the-Spiritual-Consciousness\" style=\"text-decoration: none\">Evolution \r\n        of the Spiritual Consciousness</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-46_Matter-Aspires\" style=\"text-decoration: none\">Matter \r\n        Aspires</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-47_An-Evolutionary-Problem\" style=\"text-decoration: none\">An \r\n        Evolutionary Problem</a></span></p>\r\n        </td>\r\n        <td width=\"33%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-48_Values-Higher-and-Lower\" style=\"text-decoration: none\">Values \r\n        High and Lower</a></span></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n</div>\r\n<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n				<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n				<b>THE QUEST AND THE GOAL</b></p>\r\n		<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n				&nbsp;</p>\r\n<table border=\"1\" width=\"100%\" cellpadding=\"4\">\r\n    <tr>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-49_Man-and-the-Gods\" style=\"text-decoration: none\">Man \r\n        and The Gods</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-50_Gods-Labour\" style=\"text-decoration: none\">God\'s \r\n        Labour</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-51_Bypaths-of-SoulsJourney\" style=\"text-decoration: none\">Bypaths \r\n        of Soul\'s Journey</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-52_The-Immortal-Person\" style=\"text-decoration: none\">The \r\n        Immortal Person</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-53_In-Quest-of-Reality\" style=\"text-decoration: none\">In \r\n        Quest of Reality</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-54_Physics-of-Philosophy\" style=\"text-decoration: none\">Physics \r\n        or Philosophy</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-55_The-Observer-and-the-Observed\" style=\"text-decoration: none\">The \r\n        Observer and the Observed</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-56_An-Age-of-Revolution\" style=\"text-decoration: none\">An \r\n        Age of Revolution</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-57_The-Changed-Scientific-Outlook\" style=\"text-decoration: none\">The \r\n        Changed Scientific Outlook</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-58_Knowledge-by-Identy\" style=\"text-decoration: none\">Knowledge \r\n        by Identity</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-59_The-Place-of-Reason\" style=\"text-decoration: none\">The \r\n        Place of Reason</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-60_The-Revealer-and-the-Revelation\" style=\"text-decoration: none\">The \r\n        Revealer and the Revelation</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-61_Darshana-and-Philosophy\" style=\"text-decoration: none\">Darshana \r\n        and Philosophy</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-62_The-Sanctity-of-the-Individual\" style=\"text-decoration: none\">The \r\n        Sanctity of the Individual</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-63_sartrian-Freedom\" style=\"text-decoration: none\">Sartrian \r\n        Freedom</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-64_A-Modernish-Mentality\" style=\"text-decoration: none\">A \r\n        Modernist Mentality</a></span></p>\r\n        </td>\r\n    </tr>\r\n	<tr>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<font color=\"#000000\">\r\n		<a href=\"-65_Evolution-or-Special-Creation\">Evolution \r\n        or Special &nbsp;Creation</a></font><u></a></u></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-66_Man-to-be-Surpassed\" style=\"text-decoration: none\">Man \r\n        to be Surpassed</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-67_Lone-to-the-Lone\" style=\"text-decoration: none\">Lone \r\n        to the Lone</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-68_The-Urge-for-Progression\" style=\"text-decoration: none\">The \r\n        Urge for Progression</a></span></p>\r\n        </td>\r\n    </tr>\r\n	<tr>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-69_Being-or-Becoming-and-Having\" style=\"text-decoration: none\">Being \r\n        or Becoming and Having</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-70_success-and-its-Conditions\" style=\"text-decoration: none\">Success \r\n        and its Conditions</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-71_The-Base-of-Sincerity\" style=\"text-decoration: none\">The \r\n        Base of Sincerity</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-72_Process-of-Purification\" style=\"text-decoration: none\">Process \r\n        of Purification</a></span></p>\r\n        </td>\r\n    </tr>\r\n	<tr>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-73_Sweet-Adversity\" style=\"text-decoration: none\">Sweet \r\n        Adversity</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-74_The-Soul-in-Anguish\" style=\"text-decoration: none\">The \r\n        Soul in Anguish</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-75_The-Nature-of-Perfection\" style=\"text-decoration: none\">The \r\n        Nature of Perfection</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-76_God-Protects\" style=\"text-decoration: none\">God \r\n        Protects</a></span></p>\r\n        </td>\r\n    </tr>\r\n	<tr>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-77_Vengeance-is-Mine\" style=\"text-decoration: none\">Vengeance \r\n        is Mine</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-78_Theres-a-Divinity\" style=\"text-decoration: none\">There\'s \r\n        a Divinity</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-79_Divine-Intervention\" style=\"text-decoration: none\">Divine \r\n        Intervention</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-80_Yoga-as-Pragmatic-Power\" style=\"text-decoration: none\">Yoga \r\n        as Pragmatic Power</a></span></p>\r\n        </td>\r\n    </tr>\r\n	<tr>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-81_Caesar-Versus-the-Divine\" style=\"text-decoration: none\">Caesar \r\n        versus the Divine</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-82_Light,-More-Light\" style=\"text-decoration: none\">Light, \r\n        More Light</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            \r\n      <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n		<span style=\"font-size:10pt;\">\r\n		<a href=\"-83_Index\" style=\"text-decoration: none\">Index</a></span></p>\r\n        </td>\r\n        <td width=\"25%\">\r\n            <p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">\r\n			<span style=\"font-size:10pt;\">&nbsp;</span></p>\r\n        </td>\r\n    \r\n	</tr>\r\n</table>\r\n\r\n				<p align=\"center\" style=\"margin-top: 0; margin-bottom: 0\">&nbsp;</td>\r\n			</tr>\r\n		</table>\r\n		</div>\r\n\r\n</body>\r\n\r\n</html>\r\n','volume-1-00_ Content','','publish','closed','open','','volume-1-00_-content','','','2021-11-23 17:58:05','2021-11-23 17:58:05','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/volume-1-00_-content/',0,'post','',0),(1689,1,'2021-11-23 17:58:05','2021-11-23 17:58:05','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns:o=\"urn:schemas-microsoft-com:office:office\"\r\nxmlns:w=\"urn:schemas-microsoft-com:office:word\"\r\nxmlns:st1=\"urn:schemas-microsoft-com:office:smarttags\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; charset=utf-8\">\r\n<meta name=ProgId content=\r\n<meta name=Generator content=\"Namo WebEditor v4.0\">\r\n<meta name=Originator content=\r\n<link rel=File-List href=\"HTML/A-Theory-of-Yoga_files/filelist.xml\">\r\n<link rel=Edit-Time-Data href=\"HTML/A-Theory-of-Yoga_files/editdata.mso\">\r\n<o:SmartTagType\r\n namespaceuri=\"urn:schemas-microsoft-com:office:smarttags\" name=\"State\" />\r\n<o:SmartTagType namespaceuri=\"urn:schemas-microsoft-com:office:smarttags\"\r\n name=\"place\" />\r\n<!--[if gte mso 9]><xml>\r\n <w:WordDocument>\r\n  <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel>\r\n </w:WordDocument>\r\n</xml><![endif]-->\r\n<style>\r\n<!--\r\n /* Font Definitions */\r\n @font-face\r\n	{font-family:\"Arial Narrow\";\r\n	panose-1:2 11 5 6 2 2 2 3 2 4;\r\n	mso-font-charset:0;\r\n	mso-generic-font-family:swiss;\r\n	mso-font-pitch:variable;\r\n	mso-font-signature:647 0 0 0 159 0;}\r\n /* Style Definitions */\r\n p.MsoNormal, li.MsoNormal, div.MsoNormal\r\n	{mso-style-parent:\"\";\r\n	margin:0in;\r\n	margin-bottom:.0001pt;\r\n	mso-pagination:widow-orphan;\r\n	font-size:12.0pt;\r\n	font-family:\"Times New Roman\";\r\n	mso-fareast-font-family:\"Times New Roman\";\r\n	color:black;}\r\na:link, span.MsoHyperlink\r\n	{color:blue;}\r\na:visited, span.MsoHyperlinkFollowed\r\n	{color:blue;}\r\np\r\n	{mso-margin-top-alt:auto;\r\n	margin-right:0in;\r\n	mso-margin-bottom-alt:auto;\r\n	margin-left:0in;\r\n	mso-pagination:widow-orphan;\r\n	font-size:12.0pt;\r\n	font-family:\"Times New Roman\";\r\n	mso-fareast-font-family:\"Times New Roman\";\r\n	color:black;}\r\n@page Section1\r\n	{size:8.5in 11.0in;\r\n	margin:1.0in 1.25in 1.0in 1.25in;\r\n	mso-header-margin:.5in;\r\n	mso-footer-margin:.5in;\r\n	mso-paper-source:0;}\r\ndiv.Section1\r\n	{page:Section1;}\r\n-->\r\n</style>\r\n<!--[if gte mso 10]>\r\n<style>\r\n /* Style Definitions */\r\n table.MsoNormalTable\r\n	{mso-style-name:\"Table Normal\";\r\n	mso-tstyle-rowband-size:0;\r\n	mso-tstyle-colband-size:0;\r\n	mso-style-noshow:yes;\r\n	mso-style-parent:\"\";\r\n	mso-padding-alt:0in 5.4pt 0in 5.4pt;\r\n	mso-para-margin:0in;\r\n	mso-para-margin-bottom:.0001pt;\r\n	mso-pagination:widow-orphan;\r\n	font-size:10.0pt;\r\n	font-family:\"Times New Roman\";}\r\n</style>\r\n<![endif]-->\r\n<meta name=CREATED content=\"20040107;17551000\">\r\n<meta name=CHANGED content=\"20040216;20414300\">\r\n<!--[if gte mso 9]><xml>\r\n <u1:DocumentProperties>\r\n  <u1:Author>ASC</u1:Author>\r\n  <u1:Template>Normal</u1:Template>\r\n  <u1:LastAuthor>ASC</u1:LastAuthor>\r\n  <u1:Revision>2</u1:Revision>\r\n  <u1:TotalTime>1</u1:TotalTime>\r\n  <u1:Created>2004-01-10T05:01:00Z</u1:Created>\r\n  <u1:LastSaved>2004-01-10T05:02:00Z</u1:LastSaved>\r\n  <u1:Pages>3</u1:Pages>\r\n  <u1:Words>1827</u1:Words>\r\n  <u1:Characters>10417</u1:Characters>\r\n  <u1:Company>Aurokruti</u1:Company>\r\n  <u1:Lines>86</u1:Lines>\r\n  <u1:Paragraphs>20</u1:Paragraphs>\r\n  <u1:CharactersWithSpaces>12792</u1:CharactersWithSpaces>\r\n  <u1:Version>9.2720</u1:Version>\r\n </u1:DocumentProperties>\r\n</xml><![endif]--><!--[if gte mso 9]><xml>\r\n <u2:WordDocument>\r\n  <u2:Zoom>FullPage</u2:Zoom>\r\n </u2:WordDocument>\r\n</xml><![endif]-->\r\n</head>\r\n\r\n<body lang=EN-US link=blue vlink=blue style=\'tab-interval:.5in\'>\r\n\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n\r\n<p align=\"right\" style=\"margin:0; text-align:center;line-height:150%\">\r\n<span style=\'font-weight:700\'><font size=\"4\">A Theory of Yoga</font></span></p>\r\n<div class=Section1>\r\n\r\n<p style=\"line-height: 150%; margin: 0\">&nbsp;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>YOGA is another form of a normal function in man,\r\nit is the consciously regulated and heightened process of a habitual activity\r\nof the mind.</p>\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>The recent science of Psycho-analysis has brought\r\nto light certain hidden springs and undercurrents of the mind; it has\r\nfamiliarised us with a mode of viewing the entire psychical life of man which\r\nwill be fruitful for our present enquiry. Mind, it has been found, is a house\r\ndivided, against itself, that is to say it is an arena where different and\r\ndivergent forces continually battle against one another. There must be,\r\nhowever, at the same time, some sort of a resolution of these forces, some\r\nequation that holds them in balance, otherwise the mind-the human being itself\r\n– would cease to exist as an entity. What is the mechanism of this balance of\r\npower in the human mind? In order to ascertain that we must first of all know\r\nthe fundamental nature of the struggle and also the character of the more\r\nelemental forces that are engaged in it. </p>\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>&nbsp;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>There are some primary desires that seek\r\nsatisfaction in man. They are the vital urges of life, the most prominent among\r\nthem being the instinct of self-preservation and that of self-reproduction or\r\nthe desire to preserve one\'s body by defensive as well as by offensive means\r\nand the desire to multiply oneself by mating. These are the two biological\r\nnecessities that are inevitable to man\'s existence as a physical being. They\r\ngive the minimum conditions required to be fulfilled by man in order that he\r\nmay live and hence they are the strongest and the most fundamental elements\r\nthat enter into his structure and composition. </p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>It would have been an easy matter if these vital\r\nurges could flow on unhindered in their way. There would have been no</p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p align=center style=\'margin:0; text-align:center;border:medium none;mso-border-bottom-alt:\r\nsolid black 1.0pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%\'>Page – 36</p>\r\n\r\n</div>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;problem at all, if they met satisfaction\r\neasily and smoothly, without having to look to other factors and forces. As a\r\nmatter of fact, man does not and cannot gratify his instincts whenever and\r\nwherever he chooses and in an open and direct manner. Even in his most\r\nprimitive and barbarous condition, he has often to check himself and throw a\r\nveil, in so many ways, over his sheer animality. In the civilised society the\r\ncheck is manifold and is frankly recognised. We do not go straight as our\r\nsexual impulsion leads, but seek to hide and camouflage it under the\r\ninstitution of marriage; we do not pounce upon the food directly we happen to\r\nmeet it and snatch and appropriate whatever portion we get but we secure it\r\nthrough an elaborate process, which is known as the economic system. The\r\nmachinery of the state, the cult of the <i>kshattriya </i>are roundabout ways\r\nto meet our fighting instincts.</p>\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>What is the reason of this elaboration, this\r\ncheck and constraint upon the natural and direct outflow of the animal\r\ninstincts in man? It has been said that the social life of man, the fact that\r\nhe has to live and move as member of a group or aggregate has imposed upon him\r\nthese restrictions. The free and unbridled indulgence of one\'s bare aboriginal\r\nimpulses may be possible to creatures that live a separate, solitary and\r\nindividual life but is disruptive of all bonds necessary for a corporate and\r\ngroup life. It<b> </b>is even a biological necessity again which has evolved in\r\nman a third and collateral primary instinct –that of the herd. And it is this\r\nherd-instinct which naturally and spontaneously restrains, diverts and even\r\nmetamorphoses the other instincts of the mere animal life. However, leaving\r\naside for the moment the question whether man\'s ethical and spiritual ideals\r\nare a mere dissimulation of his animal instincts or whether they correspond to\r\ncertain actual realities apart from and co-existent with these latter, we will recognise the simple fact of control and try to have a glimpse into its\r\nmechanism.</p>\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>&nbsp;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>There are three lines, as the Psycho-analysts\r\npoint out along which this control or censuring of the primary instincts acts.\r\nFirst, there is the line of <i>Defence Reaction. </i>That is to say, the mind\r\nautomatically takes up an attitude directly contrary to the impulse, tries to\r\nshut it out and deny altogether its existence and the measure of the insistence\r\nof the impulse is also the</p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p align=center style=\'margin:0; text-align:center;border:medium none;mso-border-bottom-alt:\r\nsolid black 1.0pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%\'>Page – 37</p>\r\n\r\n</div>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;measure of the vehemence of the denial. It\r\nis the case of the lady protesting too much. So it happens that where\r\nsubconsciously there is a strong current of a particular impulse, consciously\r\nthe mind is obliged to take up a counteracting opposite impulse. Thus in\r\npresence of a strong sexual craving the mind as if to guard and save itself\r\nengenders by a reflex movement an ascetic and puritanic mood. Similarly a\r\nstrong unthinking physical attraction translates itself on the conscious plane\r\nas an equally strong repulsion.</p>\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>Secondly, there is the line of <i>Substitution. </i>Here\r\nthe mind does not stand in an antagonistic and protestant mood to combat and\r\nrepress the impulse, but seeks to divert it into other channels, use it to\r\nother purposes which do not demand equal sacrifice, may even, on the other\r\nhand, be considered by the conscious mind as worthy of human pursuit. Thus the\r\nenergy that normally would seek sexual gratification might find its outlet in\r\nthe cultivation of art and literature. It is a common thing in novels to find\r\nthe heroine disappointed in love taking finally to works of charity and\r\nbeneficence and thus forgetting her disappointment. Another variety of this is\r\nwhat is known as &quot;drowning one\'s sorrow in drinking.&quot;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>Thirdly, there is the line of <i>Sublimation – it\r\n</i>is when the natural impulse is neither repressed nor diverted but lifted up\r\ninto a higher modality. The thing is given a new sense and a new value which\r\nserve to remove the stigma usually attached to it and thus allow its free\r\nindulgence. Instances of carnal love sublimated into spiritual union, of\r\npassion transmuted into devotion (Bhakti) are common enough to illustrate the\r\npoint.</p>\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>The human mind naturally, without any effort on\r\nits part, takes to one or more of these devices to control and conceal the\r\naboriginal impulses. But this spontaneous process can be organised and\r\nconsciously regulated and made to serve better the purpose and urge of Nature.\r\nAnd this is the beginning of yoga – the conscious fulfilment of Nature. The\r\nPsycho-analysts have given us the first and elementary stage of this process of\r\nyoga. It is, we may say, the fourth line of control. With this man enters a new\r\nlevel of being, develops a new mode of life. It is when the automatism of Nature\r\nis replaced by the power of <i>Conscious Control. </i><st1:State><st1:place>Man.</st1:place></st1:State>\r\nis not here, a blind instrument of forces, his activities (both indulging and\r\ncontrolling) are not</p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p align=center style=\'margin:0; text-align:center;border:medium none;mso-border-bottom-alt:\r\nsolid black 1.0pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%\'>Page – 38</p>\r\n\r\n</div>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;guided according to an ignorant submission\r\nto the laws of almost subconscious impulsions. Conscious control means that.\r\nthe mind does not fight shy of or seek to elude the aboriginal insistences, but\r\nallows them to come up freely, meets them squarely, recognises them and\r\nestablishes an easy mastery over them.</p>\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>The method of unconscious or subconscious nature\r\nis fundamentally that of repression. Apart from Defence Reaction which is a\r\nthing of \'pure coercion, even in Substitution and Sublimation there always\r\nremains in the background a large amount of repressed complexes in all their\r\nprimitive strength. The system is never entirely. purified but remains secretly\r\npregnant with those urges; a part only is deflected and camouflaged, the\r\nsurface only assumes a transformed appearance. And there is always the danger\r\nof the superstructure coming down helplessly by a sudden upheaval of the nether\r\nforces. The whole system feels, although not in a conscious manner, the tension\r\nof the repression and suffers from something that is unhealthy and\r\nill-balanced. Dante\'s spiritualised passion is a supreme instance of control by\r\nSublimation, but the <i>Divina Comedia </i>hardly bears the impress of a serene\r\nand tranquil soul, sovereignly above the turmoils of the tragedy of life and\r\nabsolutely at peace with itself.</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>In conscious control, the mind is for the first\r\ntime aware of the presence of the repressed impulses, it seeks to release them\r\nfrom the pressure to which they are habitually and normally subjected. It knows\r\nand recognises them, however ugly and revolting they might appear to be when\r\nthey present themselves in their natural nakedness. Then it becomes easy for\r\nthe conscious determination to eliminate or regulate or transform them and thus\r\nto establish a healthy harmony in the human vehicle. The very recognition\r\nitself, as implied in conscious control, means purification.</p>\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>Yet even here the process of control and\r\ntransformation does not end. And we now come to the Fifth Line, the real and\r\nintimate path of yoga. Conscious control gives us a. natural mastery over the\r\ninstinctive impulses which are relieved of their dark <i>lamas </i>and attain a\r\npurified rhythm. We do not seek to hide or repress or combat them, but surpass\r\nthem and play with them as the artist does with his material. Something</p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p align=center style=\'margin:0; text-align:center;border:medium none;mso-border-bottom-alt:\r\nsolid black 1.0pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%\'>Page – 39</p>\r\n\r\n</div>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;of this <i>katharsis, </i>this aestheticism\r\nof the primitive impulses was achieved by the ancient Greeks. Even then the\r\nprimitive impulses remain primitive all the same; they fulfil, no doubt, a real\r\nand healthy function in the scheme of life, but still in their fundamental\r\nnature they continue the animal in man. And even when Conscious Control means\r\nthe utter elimination and annihilation of the primal instincts – which,\r\nhowever, does not seem to be a probable eventuality – even then, we say, the\r\nbasic problem remains unsolved; for the urge of nature towards the release and\r\na transformation of the instincts does not find satisfaction, the question is\r\nmerely put aside.</p>\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>Yoga, then, comes at this stage and offers the\r\nsolution in its power of what we may call <i>Transubstantiation. </i>That is to\r\nsay, here the mere form is not changed, nor the functions restrained, regulated\r\nand purified, but the very substance of the instincts is transmuted. The power\r\nof conscious control is a power of the human will, <i>i.e. </i>of an individual\r\npersonal will and therefore necessarily limited both in intent and extent. It\r\nis a power complementary to the power of Nature, it may guide and fashion the\r\nlatter according to a new pattern, but cannot change the basic substance, the\r\nstuff of Nature. To that end yoga seeks a power that transcends the human will,\r\nbrings into play the supernal puissance of a Divine Will.</p>\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>&nbsp;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>This is the real meaning and sense of the moral\r\nstruggle in man, the continuous endeavour towards a transvaluation of the\r\nprimary and aboriginal instincts and impulses. Looked at from one end, from\r\nbelow up the ascending line, man\'s ethical and spiritual ideals are a\r\ndissimulation and sublimation of the animal impulsions. But this is because –as\r\nwe see, if we look from the other end, from above down the descending line –\r\nman is not all instinct, he is not a mere blind instrument in the hands of\r\nNature forces. He has in him another source, an opposite pole of being from\r\nwhich other impulsions flow and continually modify the structure of the lower\r\nlevels. If the animal is the foundation of his nature, the divine is its\r\nsummit. If the bodily demands form his manifest reality, the demands of the\r\nspirit enshrine his higher reality. And if as regards the former he is a slave,\r\nas regards the latter he is the Master. It is by the interaction of these\r\ndouble forces that his whole nature has been and is being fashioned. Man does\r\nnot and cannot</p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p align=center style=\'margin:0; text-align:center;border:medium none;mso-border-bottom-alt:\r\nsolid black 1.0pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%\'>Page – 40</p>\r\n\r\n</div>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>give carte blanche<i><span style=\'font-family:\r\n\"Arial Narrow\"\'> </span></i>to his vital, inclinations, since there is a\r\npressure upon them of higher forces coming down from his mental and spiritual\r\nlevels. It is these latter which have deviated him from the direct line of the\r\npure animal life.</p>\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>Thus then we may distinguish three types of\r\ncontrol on three levels. First, the <i>natural </i>control, secondly the\r\nconscious, <i>i.e. </i>to say the <i>mental – the </i>ethical and religious\r\ncontrol, and thirdly the <i>spiritual </i>or divine control. Now the spirit is\r\nthe ultimate truth and reality, behind the forces that act in the mind and in\r\nthe body, so that the natural control and the ethical control are mere attempts\r\nto establish and realise the spiritual control. The animal impulses feel the\r\nhidden stress of the divine urges that are their real essence and thus there\r\nrises first an unconscious conflict in the natural life and then a conscious\r\nconflict in the higher ethical life. But when both of these are transcended and\r\nthe conflict is carried on to a still higher level, then do we find their real\r\nsignificance and arrive at the consummation to which they move. Yoga is the\r\nultimate transvaluation of physical (and of moral) values, it is the\r\ntrans-substantiation of life-power into its spiritual substance.</p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p align=center style=\'margin:0; text-align:center;border:medium none;mso-border-bottom-alt:\r\nsolid black 1.0pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%\'>Page – 41</p>\r\n\r\n</div>\r\n\r\n  <p align=right style=\'margin:0; text-align:right; line-height:150%\'>\r\n	<a title=\"Home\" style=\"color: blue\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></p>\r\n\r\n</div>\r\n\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n\r\n</body>\r\n\r\n</html>\r\n','-08_A Theory of Yoga','','publish','closed','open','','08_a-theory-of-yoga','','','2021-11-23 17:58:05','2021-11-23 17:58:05','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/08_a-theory-of-yoga/',0,'post','',0),(1690,1,'2021-11-23 17:58:05','2021-11-23 17:58:05','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040209;8325000\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1192900\">\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">Being\r\nor Becoming and Having</font></b><font size=\"4\"> </font></p><BR>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>AGAIN,\r\nin this ceaseless continuity of progression it is indeed not\r\nnecessary at all to stop a while or somewhere and become something\r\nfor one\'s perfection or fulfilment. The normal ideal that is placed\r\nbefore man or which he himself seeks is that he should become\r\nsomething, a definite pattern of some particular achievement, and\r\npossess something in the sense of an acquisition. An ordinary man\r\nmust have an occupation and even an extraordinary man, the saint or\r\nthe sage, must embody, that is to say, enchain himself in the name\r\nand form of a particular realisation – a <I>siddh<FONT FACE=\"Luxi Serif\">Ä</FONT>nta\r\n</I>or a <I>siddhi. </I>A man has to be -a soldier, a merchant, a\r\npolitician or a poet, a philosopher: even so he has to be a <I>bhakta\r\n</I>or a <I>jn<FONT FACE=\"Luxi Serif\">Ä</FONT>ni, </I>a <I>mauni </I>or\r\na <I>v<FONT FACE=\"Luxi Serif\">Ä</FONT>ksiddha. </I>Each human being\r\nshould have a ticket and a roll number, an identity card. Now, for\r\nthe soul of man none of these or other adjuncts are necessary: its\r\nprogress and its growth are independent of such auxiliaries or\r\ncorrelates. A soul can be and even express itself perfectly at the\r\nhighest point of its being without formulating itself, binding itself\r\nin a scheme of some external achievement or functioning. The soul\r\nneed not possess any of the <I>glories – ai<FONT FACE=\"Luxi Serif\">ś</FONT>waryas\r\n– to </I>realise itself, in order to be the abode of the Divine.\r\nIts very existence is full to the brim of the substance of the truth\r\nand its simple living marks the law or rhythm of that Truth.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>A soulful man, whatever he says, thinks, feels or acts,\r\nalways embodies wholly the Divine. Not that because he says, acts,\r\nthinks or feels in a certain manner that he has attained perfection\r\nor is in dynamic union with the summit a d integral consciousness. As\r\nthe Mother brings out the distinction, although in a somewhat\r\ndifferent context, the perfect soul-existence .cannot be judged by\r\nthe forms it takes, the forms themselves have to be judged by the\r\nsoul-existence.</FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.41cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 366</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-69_Being or Becoming and Having','','publish','closed','open','','69_being-or-becoming-and-having','','','2021-11-23 17:58:05','2021-11-23 17:58:05','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/69_being-or-becoming-and-having/',0,'post','',0),(1691,1,'2021-11-23 17:58:06','2021-11-23 17:58:06','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040209;18435100\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1221800\">\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">Vengeance\r\nis Mine</font></b></p>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>ONE\r\nwho seeks to live in God\'s consciousness cannot take the law into his\r\nown hands; he must leave it all to God. When he takes up the\r\nself-appointed task of remedying the situation, &quot;resisting evil&quot;\r\nas Christ termed it, he invites resistance from the other side which\r\ntakes up its own counter-measures. The principle of <I>revanche </I>or\r\n<I>vendetta, </I>practised by nations and families, has not been a\r\nsuccess, as history has amply proved. It is a seesaw movement, a\r\nvicious circle without issue. Not only so, the movement gathers\r\nmomentum and increases in violence and confusion the farther it\r\nproceeds on its career. That is why Christ uttered his warning: and\r\nBuddha too declared that enmity cannot be appeased by enmity, it can\r\nbe appeased only by the want of enmity. The truth is true not only in\r\nrespect of two enemy forces of the same quality and on the same\r\nplane, but also with regard to the antagonism between higher and\r\nlower forces, between Good and Evil.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Do we then propose taking it all lying down, it may be\r\nasked? Is martyrdom then our ideal? Not so, for we do not believe\r\nthat evil forces can be appeased or conquered or transformed by\r\nyielding to them, letting them free to have their own way. Otherwise\r\nKrishna would not have enjoined. and inspired (almost incited) Arjuna\r\nto enter on a bloody battle. Still forces, whether good or bad, are\r\nconquered or quelled or transformed truly and permanently by forces\r\nthat belong not to the same level of being or consciousness, but to a\r\nhigher one. Instead of working in a parallelogram of forces, we must\r\ntake recourse, as it were, to a pyramid of forces. We know of the\r\nideal of soul-force standing against and seeking to persuade or\r\npeacefully subdue brute force. It is not an </FONT>\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.43cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 384</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>impossibility;\r\nonly we must be able really to get to the true soul and not a\r\nsemblance or substitute of it. The true soul is .man\'s spiritual or\r\ndivine being – the consciousness in which man is one in substance\r\nand nature with God. It is not a mere thought formation, a mental and\r\nmoral ideal. The only force that can succeed against a lower or\r\nundivine force is God\'s own force – and the success can be complete\r\nand absolute by the calling in or intervention of God\'s force in its\r\nhighest status. Anything less than that will be no more than a\r\ntemporary lull or adjustment.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The world is not changed in spite of many efforts,\r\nbecause man is always taking to human means, he is not allowing God\r\nto do God\'s work, but putting his own individual initiative in God\'s\r\nplace, taking perhaps God\'s name on the lips with a secret,\r\nunconscious feeling that unless he himself does something nothing\r\nwill be <I>done – kart<FONT FACE=\"Luxi Serif\">Ä</FONT>hamiti\r\nmanyate. </I>Human means may achieve at its best a compromise, but no\r\npermanent solution: it is often the beginning of a worse situation, a\r\ngreater disharmony and conflict – peace, it has been said, is only\r\na preparation for war. That vicious circle can be and has to be cut\r\nby the razor-blade consciousness of the aspirant to life divine who\r\nby the clear and tranquil energy of his <I>tapas </I>can call down a\r\ndivine interference in mortal affairs.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.39cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The right attitude, then, for a sadhak who has to live\r\ndangerously in the world of today is to rise above the turmoils that\r\nsurge around, to lift the consciousness to a serener height and\r\naspire wholly towards the help and guidance from above, not to be\r\nmoved by the blast that passes but hold himself firmly anchored upon\r\nthe rock of ages, the Divine Grace. It is only then that the question\r\ncan come of actually taking part in the battle of life – for it is\r\nthen that you can act as God\'s agent or instrument. If you have to\r\ntake to the field of actual battle you must first receive God\'s\r\ncommission <I>(chaprash – as </I>Ramakrishna called it), even as\r\nArjuna did.</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.39cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 385</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-77_Vengeance is Mine','','publish','closed','open','','77_vengeance-is-mine','','','2021-11-23 17:58:06','2021-11-23 17:58:06','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/77_vengeance-is-mine/',0,'post','',0),(1692,1,'2021-11-23 17:58:06','2021-11-23 17:58:06','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040108;2124200\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;21541500\">\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">Values Higher and Lower</font></b></p>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n1</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>THE problem in the final analysis is as ancient as man\'s\r\nfirst utterance. Which comes first, which is more important –\r\nSpirit or Matter, Body or Soul? Naturally, there have been always two\r\nanswers, according to one\'s outlook. Some have declared Annam comes\r\nfirst, Annam is of primary importance, Annam is to be increased,\r\nAnnam is to be worshipped: or again, earth is the firm status, be\r\nfounded upon earth – <FONT FACE=\"Luxi Serif\">ś</FONT><I><FONT FACE=\"Arial Narrow, sans-serif\">ar<FONT FACE=\"Luxi Serif\">ī</FONT>ram\r\n</FONT><FONT FACE=\"Luxi Serif\">Ä</FONT>dyam. </I>On the other hand,\r\nit has also been declared that the Spirit comes first, the Spirit is\r\nthe true foundation, the roots of creation are up there, not here\r\nbelow: if that is known, then only all this is known; it is by that\r\nLight all that shines here shines. And if I miss that, what is the\r\nuse of all this world of things?</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In fact, however, the reality is a polarised entity: and\r\nboth ends are equally necessary, for each is involved in the other.\r\nIt is an unreal distinction, due to mind\'s prejudice and preference,\r\nthat says one is first and the other next or last, one is more\r\nimportant and the other less. The true truth is that Spirit and\r\nMatter are one: for Matter is Spirit involved and Spirit is Matter\r\nevolved. The position can be stated in this form also: without\r\nSpirit, Matter does not exist; without Matter, Spirit does not\r\nmanifest.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.32cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The balance is upset exactly when we say that the higher\r\n<I>depends</I> <I>on </I>the lower or that it comes after. Not only\r\nso, the statement is likely to involve an error, a mistaken view. If<B>\r\n</B>one has to make a distinction between higher and lower, inner and\r\nouter, it will be nearer the truth and fact to say that the lower\r\ndepends on the higher, it is the inner reality </FONT>\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.32cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 257</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>that upholds and inspires the outer form: without this\r\ninner cohesive deity all the external frame would fall to pieces. It\r\nis not the contingencies of time and circumstances, <FONT FACE=\"Arial Narrow, sans-serif\">of\r\n</FONT>day-to-day existence that determine the nature and form <FONT FACE=\"Arial Narrow, sans-serif\">of\r\n</FONT>power of the soul and spirit. It is the pressure of the Inner\r\nBeing, <I>antary<FONT FACE=\"Luxi Serif\">Ä</FONT>m<FONT FACE=\"Luxi Serif\">ī</FONT>,\r\n</I>that brings about the pattern and organisation of the outer life.\r\nAt the summit of being, at the absolute point of consciousness the\r\ntwo are identical, absolutely one and the same. In the lower ranges\r\nas manifestation and variation begin the two maintain their union and\r\nharmony and mutuality so long as the consciousness retains its purity\r\nand the being is not invaded. by Ignorance. Ignorance means the\r\ngradual predominance of the outer and the lower, till it reaches its\r\nlast point in Inconscience where Matter is the only reality and\r\neverything is made to stand and depend on the grossest reality.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Even then, even from that nadir, let us consider things\r\na little more closely. We have still consciousness left in us as\r\nhuman beings. Now, because \'man has a body and because he has to live\r\nand move in physical surroundings and circumstances, therefore body\r\nand physical conditions must necessarily come to his consciousness\r\nfirst in importance – this is not a valid argument nor a statement\r\nof fact. For man has and is something else besides: and this\r\nsomething else, in other words, the spiritual being, is quite a free\r\nand independent entity and can act as it wills ignoring and ignorant\r\nof the body and its circumstances. Whether one is poor or rich,\r\nsuccessful or frustrated, happy or unhappy, one can always listen and\r\nfollow the call of the Spirit.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>It may be that for most men the physical life <FONT FACE=\"Arial Narrow, sans-serif\">is\r\nof </FONT>first and primary importance and they look upon the\r\nspiritual life, \'if ever they do, as a secondary pursuit; even as\r\nchildren consider food and play as the one thing needful, study or\r\nmental exercise quite a secondary or tertiary affair occupying a\r\nsmall side corner. This is because the taste for the higher life\r\nbelongs to a more developed consciousness, not because it is\r\nsomething really dependent and derivative. Indeed, we do in fact see\r\npeople – individually or collectively (like the early Christians,\r\nfor example) – suddenly becoming conscious of the burning reality\r\nof the Spirit, in the midst of and in</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.41cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 248</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>spite of the most adverse and all-engrossing outer\r\nphysical conditions, and follow it caring nothing. So the Christ\r\ndirects: Follow Me, let the dead bury their dead; and the Indian\r\nShastra enjoins: <I>Yadahareva virajet tadahareva pravrajet – the\r\n</I>day you feel unattached, that very day go out of the world and\r\n<FONT FACE=\"Arial Narrow, sans-serif\">away.</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.32cm; margin-right:0.03cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>To the spiritual seeker the higher values are the first\r\nthings that come first: to the ordinary man it is otherwise, lower\r\nvalues come first and claim topmost priority. To the experience of\r\nthe spiritual seeker one should give greater value, for he has the\r\nexperience of both the values, while the ordinary man knows only of\r\none variety. Naturally, as we have said, there is synthesis, a fusion\r\nof the two values; but that is elsewhere for the present, not\r\nactually here and now.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.32cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent:0.3cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><B>2</B></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.3cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.3cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>It is again a point of view to say that things are\r\nfundamentally values only, as &quot;philosophers of value&quot; seem\r\nto declare today. It would be equally true to say that masses are\r\nfundamentally energies or that particles are merely waves. The truth\r\nof the matter, here as elsewhere, is <I>global – ubhayameva, </I>in\r\nthe famous phrase of the great Rishi Yajnavalkya. In other words,\r\nvalues and things are aspects, polarisations of one single reality.\r\nThings have values; things are values: things are also things. .</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.32cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Value refers to the particular poise or status, the mode\r\nof being or function of a thing. In its ultimate formulation we can\r\nsay it is the rhythm or force of consciousness that vibrates in an\r\nobject, it is the <I><FONT FACE=\"Arial Narrow, sans-serif\">becoming\r\n</FONT></I>of the <I>being: </I>but becoming does not cancel being,\r\nit only activises, energises, formulates. The debate brings us back\r\nto the ancient quarrel between the Buddhists and the Vedantists, the\r\nlatter posits <I>sat, </I>being or existence, while the former\r\nconsiders <I>sat </I>as only an assemblage of <I>asat. </I>The object\r\nand its function, the thing-in-itself and its attribute (the fire and\r\nits burning power, as the Indian logicians used to cite familiarly as\r\nan example) are not to be separated – they are not separated in\r\nfact but given together as one unified entity; it is the logical mind\r\nthat separates them artificially.</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.32cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 259</FONT></P>\r\n<P ALIGN=\"center\" STYLE=\"text-indent:0.32cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n\r\n<FONT SIZE=3><B>3</B></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>That man is not the term of evolution, that intellect is\r\nnot the supreme expression of human capacity, that this mortal being\r\nshall acquire new faculties and powers and become a higher species\r\nwith a good deal of his present limitations removed are some of the\r\nviews regarding human destiny held today. At one end are religious\r\nand devout people or those who follow a faith and spiritual\r\ndiscipline and at the other end are hard-headed scientific people who\r\ngo by the evidence of downright facts and figures. There are a\r\nconsiderable number among both the groups and also among all the\r\ngradations lying in-between who subscribe, although in various ways,\r\nto this <I>television </I>we speak of. Catholics who believe in the\r\ncoming of the Messiah and physicists who believe in re-creation of\r\nMatter and Energy, not merely its disintegration, have been equally\r\nenthusiastic in upholding this New Faith. There is Berdyaev who is a\r\nChristian, there is Gerald Heard who is called a Neo&shy;Brahmin and\r\nthere is Lecomte du No<FONT FACE=\"Luxi Serif\">&uuml;</FONT>y, the\r\neminent French biophysicist.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>We see the movement accepted and advanced (if not even\r\ninitiated) more in the West than in the East. That the world is a\r\nprogressive and progressing phenomenon comes easily and naturally to\r\nthe European mind. The East has been habituated to a static view of\r\nthings: if there is dynamism, it is mostly considered as a movement\r\nin a circle. The spiritual East with its obsessing experience of the\r\nInfinite and Eternal and Permanent, the Transcendent, found it\r\nunnecessary to attach that importance to the impermanent and finite\r\nwhich would give it a meaning and purpose and direction. Therefore we\r\nsee in India those who advocate this new view are considered\r\nEuropeanised and not following the authentic spiritual tradition of\r\nIndia.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>We, of course, are not of the opinion that all possible\r\nrevelations in the spiritual sphere have been made and done with even\r\nin India or that there cannot be fresh valuations of the old\r\nrevelations or their applications in a new way. We believe in the\r\nwords of the ancient Rishis who declared that dawns come endlessly in\r\nsuccession, today\'s dawn follows the path trod by the ancient ones\r\nand is the first of the eternal series to</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.41cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 260</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>come in the future. Each dawn brings in a new and fresh\r\nrevelation, a hope and vision looking into the future although linked\r\nin with the experiences of the infinite past.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.3cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>That is why, while we give our support to this new\r\neffort of Europe, we agree and even insist that the hoary spiritual\r\ntradition of India has still something to teach us moderns, some\r\nlight to give us in our present predicament. For, although, the ideal\r\nis generally admitted in many places, the way to it is not clear.\r\nSince Nietzsche spoke of the surpassing of man, many are taken up\r\nwith the ideal, but the means to effect it remains yet to be\r\ndiscovered: it is still under discussion, at least. As a matter of\r\nfact, the goal itself is none too clear and definite: sometimes we\r\nthink of a saintly transformation of</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>human nature, sometimes the growing power of Intuition,\r\nvery vaguely and variously defined, replacing or supplementing\r\nintellect and thus adding a new asset to man\'s life and\r\nconsciousness.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The crucial problem however lies, in a sense, in the way\r\nthat the goal is to be reached, in the <I>modus operandi. </I>How is\r\nthe higher status, whatever it is, to be brought down, made\r\neffective, be established here on earth and in life. Ideals there\r\nhave been always and many; evidently we do not know how to go about\r\nthe business and actualise what is thought and dreamed. About the new\r\nideal too, suggestions have been made with regard to the path to be\r\nfollowed to reach it and are being tried and tested. Some say a life\r\nof inner or ethical discipline, conscious effort on the part of each\r\nIndividual for his own sake is needed: the higher reality must be\r\nreached first by a few individuals, it cannot be attained by \'mass\r\naction. Others declare that personal effort will not lead very far;\r\nif there is to be a great or fundamental change in human nature, it\r\nis the Divine Grace alone that can bring it about. The surpassing of\r\nman is a miracle and only the supreme magician as an Avatara can do\r\nit. Others, again, are not prone to believe in a physical Incarnation\r\n– somewhat difficult usually for a European mind – but would\r\naccept subtler forces or even superior beings, other than the human\r\ncategory, as aids and agents in the working out of the great future.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:0.32cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>It \'is India\'s great achievement and speciality that she\r\nhas found the way – the way to all truly high fulfilment. It is\r\nYoga</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.32cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 261</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>and the Yogic consciousness. Yoga is the science and art\r\nof discovering the higher truths, indeed, the highest reality and of\r\nliving there, not a midway moral elevation only. In its integral view\r\nit combines all the three processes mentioned above. The Yogic\r\nconsciousness seeks to lift the consciousness as high as possible, in\r\nfact, to the very highest – it literally means union or identity\r\n(with the highest Reality, Spirit or God). Thus it has the true\r\nperception or vision of the forces that act in and upon the world and\r\nthe powers that decide and is in union with them. The Yogic\r\nconsciousness and power is also embodied in the Divine Incarnation –\r\nfor he is Yogeshwara: and in India it is accepted as a commonplace\r\nthat God descends in a human shape, whenever there is a great crisis\r\nand man needs salvaging and salvation. God comes then with all his\r\nangels, with the divine host to battle for him and with him to\r\nestablish the Dharma.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Sri Aurobindo\'s stand in this field is very definite and\r\nclear. The goal or end is clear, and with it the way too. What he\r\nenvisages is the transformation of Matter and material life, that is\r\nto say, neither rejecting it as an impossible thing nor trying to\r\ngloss it over with a coat of mental luminosity, but delving into it\r\nand cleaning and purifying it, removing its mire and dross wholly and\r\nabsolutely so that its true divine nature comes out and remains as\r\nNature\'s highest and fullest expression on earth. That is the goal:\r\nthe way_too is not less characteristic. The total spiritual\r\ntransformation, the divinisation of Matter is possible, not only\r\npossible but inevitable, because it is :Matter that wants it, because\r\nMatter in its essence, in its true reality is spiritual energy, is\r\nthe Spirit itself. That is the great secret Sri Aurobindo has brought\r\nto light. The ideals in the past for the reclamation of human nature\r\nand reformation of human society were tackled with mental and moral\r\npowers which were not adequate to the task. Even when the spiritual\r\npower was invoked, it was of the static category which is above,\r\naloof, witness and can have at best a kindly look and influence. That\r\nthe spirit dynamic is involved in Matter and as Matter is a truth\r\nthat has to be discovered.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.39cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The supreme creative power of the Spirit –\r\nTruth-Consciousness – Sri Aurobindo calls the Superrnind. This\r\npower is not only up there above, but it is here below and within</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.39cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 262</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>Matter. It is a power of Matter itself, its most secret\r\npower. Truth-Consciousness or Supermind congealed, solidified or\r\ncrystallised under certain conditions becomes Matter: now to\r\nre-become its own true self and nature is the very drive of Matter,\r\nthat is the true sense of evolution. The very nature of Matter makes\r\nits transformation absolutely inevitable. It obeys no alien force or\r\nrule, its achievement means self-fulfilment and therefore it is\r\nsomething destined and, when done, permanent and perfect.</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 263</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-48_Values Higher and Lower','','publish','closed','open','','48_values-higher-and-lower','','','2021-11-23 17:58:06','2021-11-23 17:58:06','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/48_values-higher-and-lower/',0,'post','',0),(1693,1,'2021-11-23 17:58:06','2021-11-23 17:58:06','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040107;15002900\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040110;20151700\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 21.59cm 27.94cm; margin-left: 3.18cm; margin-right: 0.37cm; margin-top: 2.54cm; margin-bottom: 2.54cm }\r\n		P { margin-bottom: 0.21cm }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<P ALIGN=\"center\" STYLE=\"margin-top: 0; margin-bottom: 0; font-weight: 700; line-height: 150%; page-break-after: avoid\"> \r\n  <font size=\"4\"> \r\n  <img src=\"     \" width=\"1\" height=\"1\" border=\"0\">The Intuition of the Age</font></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.34cm; margin-top: 0; margin-bottom: 0; line-height: 150%\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">ALL movements – whether of\r\nthought or of life, whether in the individual or in the mass-proceed\r\nfrom a fundamental intuition which lies in the background as the\r\nlogical presupposition, the psychological motive and the spiritual\r\nforce. A certain attitude of the soul, a certain angle of vision is\r\nwhat is posited first; all other things-all thoughts and feelings and\r\nactivities are but necessary attempts to express, to demonstrate, to\r\nrealise on the conscious and dynamic levels, in the outer world, the\r\ntruth which has thus already been seized in some secret core of our\r\nbeing. The intuition may not, of course, be present to the conscious\r\nmind, it may not be ostensibly sought for, one may even deny the\r\nexistence of such a preconceived notion and proceed to establish\r\ntruth on a tabula rasa; none the less it is this hidden bias that\r\njudges, this secret consciousness that formulates, this unknown power\r\nthat fashions. </span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Now, what is the intuition that\r\nlies behind the movements of the new age? What is the intimate\r\nrealisation, the underlying view-point which is guiding and modelling\r\nall our efforts and achievements-our science and art, our poetry and\r\nphilosophy, our religion and society? For, there is such a common and\r\nfundamental note which is being voiced forth by the human spirit\r\nthrough all the multitude of its present-day activities.</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">A new impulse is there, no one\r\ncan deny, and it has vast possibilities before it, that also one need\r\nnot hesitate to accept. But in order that we may best fructuate what\r\nhas been spontaneously sown,. we must first recognise it, be\r\nluminously conscious of it and develop it along its proper line of\r\ngrowth. For, also certain it is that this new impulse or intuition,\r\nhowever true and strong in itself, is still groping and erring and\r\nmiscarrying; it is still wasting much of its energy in tentative</span></FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page – 14</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">things,\r\nin mere experiments, in even clear failures. The fact is that the&quot;\r\nintuition has not yet become an enlightened one, it is still moving,\r\nas we shall presently explain, in the dark vital regions of man. And\r\nvitalism is naturally and closely affianced to pragmatism, that is to\r\nsay, the mere vital impulse seeks immediately to execute itself, it\r\nlooks for external effects, for changes in the form, in the machinery\r\nonly. Thus it is that we see in art and literature discussions\r\ncentred upon the scheme of composition, as whether the new poetry\r\nshould be lyrical or dramatic, popular or aristocratic, metrical or\r\nfree of metre, and in practical life we talk of remodelling the state\r\nby new methods of representation and governance, of purging society\r\nby bills and legislation, of reforming humanity by a business pact.</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">All this may be good and\r\nnecessary, but there is the danger of leaving altogether out of\r\naccount the one thing needful. We must then pause and turn back, look\r\nbehind the apparent impulsion that effectuates to the Will that\r\ndrives, behind the ideas and ideals of the mind to the soul that\r\ninforms and inspires; we must carry ourselves up the stream and\r\nconcentrate upon the original source, the creative intuition that\r\nlies hidden somewhere. And then only all the new stirrings that we\r\nfeel in our heart-our urges and ideals and visions will attain an\r\neffective clarity, an unshaken purpose and an inevitable achievement.</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">That is to say, the change has\r\nbeen in the soul of man him-self, the being has veered round and\r\ntaken a new orientation. It is this which one must envisage,\r\nrecognise and consciously possess, in order that one may best fulfil\r\nthe call of the age. But what we are doing instead is to observe the\r\nmere external signs and symbols and symptoms, to fix upon the distant\r\nquiverings, the echoes on the outermost rim, which are not always\r\nfaithful representations, but very often distorted images of the\r\ntruth and life at the centre and source and matrix. We must know that\r\nif there has been going on a redistribution and new-marshalling of\r\nforces, it is because the fiat has come from the Etat Major.</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Now, in order to understand the\r\nnew orientation of the spirit of the present age, we may profitably\r\nask what was the inspiration of the past age, the characteristic note\r\nwhich has failed to</span></FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.03cm; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page – 15</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.03cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">satisfy us and which we are\r\nendeavouring to transform. We know that that age was the Scientific\r\nage or the age of Reason. Its great prophets were Voltaire and the\r\nEncyclopaedists or if you mount further up in time, we may begin from\r\nBacon and the humanists. Its motto was first, &quot;The proper study\r\nof mankind is man&quot; and secondly, Reason is the supreme organon\r\nof knowledge, the highest deity in man – la </span><I><FONT FACE=\"Arial Narrow, sans-serif\"><span style=\"font-size:12pt;\">D&eacute;esse\r\n</span></FONT><span style=\"font-size:12pt;\">Raison. </span></I><span style=\"font-size:12pt;\">And it is precisely against these two basic\r\nprinciples that the new age has entered its protest. In face of\r\nHumanism, Nietzsche has posited the Superman and in face of Reason\r\nBergson has posited Intuition.</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.03cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">The worship of man as something\r\nessentially and exclusively human necessitates as a corollary, the\r\nother doctrine, </span><I><span style=\"font-size:12pt;\">viz. </span></I><span style=\"font-size:12pt;\">the deification of Reason; and vice\r\nversa. Humanism and Scientism go together and the whole spirit and\r\nmentality of the age that is passing may be summed up in those two\r\nwords. So Nietzsche says, &quot;All our modern world is captured in\r\nthe net of the Alexandrine culture and has, for its ideal, the\r\ntheoretical man, armed with the most powerful instruments of\r\nknowledge, toiling in the service of science and whose prototype and\r\noriginal ancestor is Socrates.&quot; Indeed, it may be generally\r\nasserted that the nation whose prophet and sage claimed to have\r\nbrought down Philosophia from heaven to dwell upon earth among men\r\nwas precisely the nation, endowed with a clear and logical intellect,\r\nthat was the very embodiment of rationality and reasonableness. As a\r\nmatter of fact, it would not be far, wrong to say that it is the\r\nHellenic culture which has been moulding humanity for ages; at least,\r\nit is this which has been the predominating factor, the vital and\r\ndynamic element in man\'s nature. Greece when it died was reborn in\r\nRome; Rome, in its return, found new life in France; and France means\r\nEurope. What Europe has been and still is for the world and humanity\r\none knows only too much. And yet, the Hellenic genius has not been\r\nthe sole motive power and constituent element; there has been another\r\nleaven\' which worked constantly within, if intermittently without. If\r\nEurope represented mind and man and this side of existence, Asia\r\nalways reflected that which transcends the mind-the spirit, the Gods\r\nand the Beyonds.</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">However, we are concerned more\r\nwith the immediate past,</span></FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page – 16</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">the\r\nmentality that laid its supreme stress upon the human rationality.\r\nWhat that epoch did not understand was that Reason could be\r\noverstepped, that there was something higher, something greater than\r\nReason; Reason being the sovereign faculty, it was thought there\r\ncould be nothing beyond, unless it were </span><I><FONT FACE=\"Arial Narrow, sans-serif\"><span style=\"font-size:12pt;\">d&eacute;raison.\r\n</span></FONT></I><span style=\"font-size:12pt;\">The human attribute par excellence is Reason. Exactly so.\r\nBut the fact is that man is not bound by his humanity and that reason\r\ncan be transformed and sublimated into other more powerful faculties.</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Now, the question is, what is\r\nthe insufficiency of Reason? How does it limit man? And what is the\r\nSuperman into which man is asked or is being impelled to grow?</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Reason is insufficient and\r\nunsatisfactory because, as Bergson explains, it does not and cannot\r\nembrace life as a whole, seize man and the world in an integral\r\nrealisation. The greater part of the vast mystery of existence\r\nescapes its </span><I><span style=\"font-size:12pt;\">envergure. </span></I><span style=\"font-size:12pt;\">Reason is that faculty which is for\r\nanalysing, defining, classifying and fixing things. It is a power\r\nthat has grown in man in order that he may best manipulate the things\r\nof the world. It is utilitarian, practical in its nature and outlook.\r\nAnd as practical dealing requires that things should be stable and\r\nseparate entities, therefore Reason cannot but see things in solid\r\nand in the frag&shy;ments of a solid. It cuts up existence into\r\ndistinct parts and diverse elements; and these again it seeks to\r\nrelate and aggre&shy;gate, in accordance with what it calls &quot;laws&quot;.\r\nSuch a process has been necessary for man in conducting life and\r\naction successfully. Originally a bye-product of active life, Reason\r\ngradually separated itself and came finally to have an inde&shy;pendent\r\nstatus and function, became or sought to become the instrument of\r\nknowledge,. of Truth.</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">But although Reason has been and\r\nis useful for the practical, we may say almost, the manual aspect of\r\nlife, life itself it leaves unexplained and uncomprehended. For life\r\nis mobility, a continuous flow that has nowhere any gap or stop and\r\nthings have in reality no isolated or separate existence, they merge\r\nand mingle into one another and form an indissoluble whole. Therefore\r\nthe forms and categories that Reason imposes upon existence are more\r\nor less arbitrary; they are shackles that seek to bind up and limit\r\nlife, but are often rent asunder in the very effort. So the\r\ncivilisation that has its origin in Reason and</span></FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page – 17</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">progresses\r\nwith discoveries and inventions – devices for artfully manipulating\r\nnature – has been essentially and pre-eminently mechanical in its\r\nstructure and outlook. It has become more and more efficient perhaps,\r\nbut less and less soul-inspired, less and less-endowed with the\r\nfree-flowing sap of organic growth and vitality.</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">So instead of the rational\r\nprinciple, the new age wants the principle of Nature or Life. Even as\r\nregards knowledge Reason is not the only, nor the best instrument.\r\nFor animals have properly no reason; the nature-principle of\r\nknowledge in the animal is Instinct – the faculty that acts so\r\nfaultlessly, so marvellously where Reason can only pause and be\r\nperplexed. This is not to say that man is to or can go back to this\r\nprimitive and animal function; but certainly he can replace it by\r\nsome&shy;thing akin which is as natural and yet purified and\r\nself-conscious – illumined instinct, we may say or Intuition, as\r\nBergson terms it. And Nietzsche\'s definition of the Superman has also\r\na similar orientation and significance; for, according to him, the\r\nSuperman is man who has outgrown his Reason, who is not bound by the\r\nstandards and the conventions deter&shy;mined by Reason for a special\r\npurpose. The Superman is one who has gone beyond &quot;good and\r\nevil,&quot; who has shaken off from his nature and character elements\r\nthat are &quot;human, all too human&quot; – who is the embodiment\r\nof life-force in its absolute purity and strength and freedom.</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">This then is the </span><I><span style=\"font-size:12pt;\">mantra </span></I><span style=\"font-size:12pt;\">of\r\nthe new age – Life with Intuition as its guide and not Reason and\r\nmechanical efficiency, not Man but Superman. The right </span><I><span style=\"font-size:12pt;\">mantra </span></I><span style=\"font-size:12pt;\">has\r\nbeen found, the principle itself is irreproachable. But the\r\ninterpretation, the application, does not seem to have been always\r\nhappy. For, Nietzsche\'s conception of the\' Superman is full of\r\nobvious lacunae. If we have so long been adoring the intellectual\r\nman, Nietzsche asks us, on the other hand, to deify the vital man.\r\nAccording to him the superman is he who has (I) the supreme sense of\r\nthe ego, (2) the sovereign will to power and (3) who </span><I><span style=\"font-size:12pt;\">lives\r\ndangerously. </span></I><span style=\"font-size:12pt;\">All this means an Asura. that is to say, one who\r\nhas, it may be, dominion over his animal and vital impulsions in\r\norder, of course, that he may best gratify them – but who has not\r\npurified them. Purification does not necessarily mean, annihilation\r\nbut it does mean sublimation and transformation. </span></FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page – 18</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">So if you have to transcend man, you have to transcend egoism also.\r\nFor a conscious egoism is the very characteristic of man and by\r\nincreasing your sense of egoism you do not supersede man but simply aggrandise your humanity, fashion it on a larger, a titanic scale.\r\nAnd then the will to power is not the only will that requires\r\nfulfilment, there is also the will to knowledge and the will to love.\r\nIn man these three fundamental constitutive elements coexist,\r\nalthough they do it, more often than not, at the expense of each\r\nother and in a state of continual disharmony. The superman, if he is\r\nto be the man &quot;who has surmounted himself&quot;, must embody a\r\npoise of being in which all the three find a fusion and harmony – a\r\nperfect synthesis. Again, to live dangerously may be heroic, but it\r\nis not divine. To live dangerously means to have eternal opponents,\r\nthat is to say, to live ever on the same level with the forces you\r\nwant to dominate. To have the sense that one has to fight and control\r\nmeans that one is not as yet the sovereign lord, for one has to\r\nstrive and strain and attain. The supreme lord is he who is perfectly\r\nequanimous with himself and with the world. He has not to batter\r\nthings into a shape in order to create. He creates means, he\r\nmanifests. He wills and he achieves –&quot;God </span><I><span style=\"font-size:12pt;\">said \'let there\r\nbe light\' and there was light.&quot;</span></I></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">As a matter of fact, the\r\nsuperman is not, as Nietzsche thinks him to be, the highest\r\nembodiment of the biological force of Nature, not even as modified\r\nand refined by the aesthetic and aristocratic virtues of which the\r\nhigher reaches of humanity seem capable. For that is after all\r\nhumanity only accentuated in certain other fundamentally human modes\r\nof existence. It does not carry far enough the process of\r\nsurmounting. In reality it is not a surmounting but a new\r\nchannelling. Instead of the ethical and intellectual man, we get the\r\nvital and aesthetic man. It may be a change but not a\r\ntransfiguration.</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">And the faculty of Intuition\r\nsaid to be the characteristic of the New Man does not mean all that\r\nit should, if we confine ourselves to Bergson\'s definition of it.\r\nBergson says that Intuition is a sort of </span><I><span style=\"font-size:12pt;\">sympathy, </span></I><span style=\"font-size:12pt;\">a community\r\nof feeling or sensibility with the urge of the life-reality. The\r\ndifference between the sympathy of Instinct. and the sympathy of\r\nIntuition being that while the former is an unconscious or\r\nsemi-conscious power, the latter is illumined and self-conscious. Now\r\nthis view</span></FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>page – 19</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">emphasises\r\nonly the feeling-tone of Intuition, the vital sensibility that\r\nattends the direct communion with the life movement. But Intuition is\r\nnot only purified feeling and sensibility, it is also purified vision\r\nand knowledge. It unites us not only with the movement of life, but\r\nalso opens out to our sight the Truths, the fundamental realities\r\nbehind that movement. Bergson does not, of course, point to any\r\nexistence behind the continuous flux of life-power – the elan\r\nvital. He seems to deny any static truth or truths to be seen and\r\nseized in any scheme of knowledge.. To him the dynamic flow – the\r\nHeraclitian </span><I><span style=\"font-size:12pt;\">panta reei</span></I><span style=\"font-size:12pt;\"> is the ultimate reality. It is\r\nprecisely to this view of things that Bergson owes his conception of\r\nIntuition. Since existence is a continuum of Mind-Energy, the only\r\nway to know it is to be in harmony or unison with it, to move along\r\nits current. The conception of knowledge as a fixing and delimiting\r\nof things is necessarily an anomaly in this scheme. But the question\r\nis, is matter the only static and separative reality? Is the flux of\r\nvital Mind-Energy the ultimate truth?</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Matter forms the lowest level of\r\nreality. Above it is the elan vital. Above the elan vital there is\r\nyet the domain of the Spirit. And the Spirit is a static substance\r\nand at the same a dynamic creative power. It is Being </span><I><span style=\"font-size:12pt;\">(Sat) </span></I><span style=\"font-size:12pt;\">that\r\nrealises or expresses itself through certain typal nuclei or nodi of\r\nconsciousness </span><I><span style=\"font-size:12pt;\">(chit) </span></I><span style=\"font-size:12pt;\">in a continuous becoming, in a flow of\r\ncreative activity </span><FONT FACE=\"Arial Narrow, sans-serif\"><I><span style=\"font-size:12pt;\">(ananda).\r\n</span></I><span style=\"font-size:12pt;\">The </span></FONT><span style=\"font-size:12pt;\">dynamism of the vital energy is only a refraction or\r\npre&shy;cipitation of the dynamism of the spirit; and so also static\r\nmatter is only the substance of the spirit concretised and\r\nsolidified. It is in an uplift both of matter and vital force to\r\ntheir </span><I><span style=\"font-size:12pt;\">prototypes – swarupa </span></I><span style=\"font-size:12pt;\">and </span><I><span style=\"font-size:12pt;\">swabhava – in </span></I><span style=\"font-size:12pt;\">the\r\nSpirit that lies the real transformation and transfiguration of the\r\nhumanity of man.</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">This is the truth that is trying\r\nto dawn upon – the new age. Not matter but that which forms the\r\nsubstance of matter, not intellect but a vaster consciousness that\r\ninforms the intellect, not man as he is, an aberration in the cosmic\r\norder, but as he may and shall be the embodiment and fulfilment of\r\nthat order – this is the secret Intuition which, as yet dimly\r\nenvisaged, nevertheless secretly inspires all the human activities of\r\ntoday. Only, the truth is being interpreted, as we have said, in\r\nterms of vital life. The intellectual and physical man </span></FONT></P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page – 20</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">gave\r\nus one aspect of the reality, but neither is the vital and psychical\r\nman the complete reality. The one acquisition of this shifting of the\r\nviewpoint has been that we are now in touch with the natural and\r\ndeeper movement of humanity and not as before merely with its\r\nartificial scaffolding. The Alexandrine civilisation of humanity, in\r\nNietzsche\'s phrase, was a sort of divagation from nature, it was\r\nfollowing a loop away from the direct path of natural evolution. And\r\nthe new Renaissance of today has precisely corrected this aberration\r\nof humanity and brought it again in a line with the natural cosmic\r\norder.</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Certainly this does not go far\r\nenough into the motive of the change. The cosmic order does not mean\r\nmentalised vitalism which is also in its turn a section of the\r\nintegral reality. It means the order of the spirit, it means the\r\ntransfiguration of the physical, the vital and the intellectual into\r\nthe supernal Sub&shy;stance, Power and Light of that Spirit. The real\r\ntranscendence of humanity is not the transcendence of one or other of\r\nits levels but the total transcendence to an altogether different\r\nstatus and the transmutation of humanity in the mould of that\r\nstatus-not a Nietzschean Titan nor a Bergsonian Dionysus but the\r\ntranquil vision and delight and dynamism of the Spirit-the\r\nincarnation of a god-head.</span></FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page – 21</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-04_The Intuition of the Age','','publish','closed','open','','04_the-intuition-of-the-age','','','2021-11-23 17:58:06','2021-11-23 17:58:06','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/04_the-intuition-of-the-age/',0,'post','',0),(1694,1,'2021-11-23 17:58:06','2021-11-23 17:58:06','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040203;13533000\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;521900\">\r\n</HEAD>\r\n<BODY LANG=\"de-DE\" TEXT=\"#000000\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" class=\"western\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<b>\r\n<FONT size=\"4\">The Observer and the Observed</FONT></b></p>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<span style=\"font-size:16pt;\"><BR>\r\n</span></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>SCIENCE means objectivity, that is to say, elimination\r\nof the personal element-truth as pure fact without being distorted or\r\ncoloured by the feelings and impressions and notions of the observer.\r\nIt is the very opposite of the philosopher\'s standpoint who says that\r\na thing exists because (and so long as) it is perceived. The\r\nscientist swears that a thing exists whether you perceive it or not,\r\nperception is possible because it exists, not the other way. And yet\r\nDescartes is considered not only as the father of modern philosophy,\r\nbut also as the founder o( modern mathematical science. But more of\r\nthat anon. The scientific observer observes as a witness impartial\r\nand aloof: he is nothing more than a recording machine, a sort of\r\npassive mirror reflecting accurately and faithfully what is presented\r\nto it. This is indeed the great revolution brought about by Science\r\nin the world of human inquiry and in human consciousness, <I>viz.,\r\n</I>the isolation of the observer from the observed.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In the old world, before Science was born, sufficient\r\ndistinction or discrimination was not made between the observer and\r\nthe observed. The observer mixed himself up or identified himself\r\nwith what he observed and the result was not a scientific statement\r\nbut a poetic description. Personal feelings, ideas, judgments entered\r\ninto the presentation of facts and the whole mass passed as truth,\r\nthe process often being given the high-sounding name of Intuition,\r\nVision or Revelation but whose real name is fancy. And if there\r\nhappened to be truth off act somewhere, it was almost by chance. Once\r\nwe thought of the eclipse being due to the greed of a demon, and\r\npestilence due to the evil eye of a wicked goddess. The universe was\r\nborn out of an egg, the cosmos consisted of concentric circles of\r\nworlds that were meant to reward the virtuous and punish the</FONT><BR>\r\n			</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.44cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>321</FONT><BR>\r\n			</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>sinner in graded degrees. These are some of the very\r\nwell-known instances of pathetic fallacy, that is to say, introducing\r\nthe element of personal sentiment in our appreciation of events and\r\nobjects. Even today Nazi race history and Soviet Genetics carry that\r\nunscientific prescientific tradition.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Science was born the day when the observer cut himself\r\naloof from the observed. Not only so, not only he is to stand aside,\r\noutside the field of observation and be a bare recorder, but that he\r\nmust let the observed record itself, that is, be its own observer.\r\nModern Science means not so much the observer narrating the story of\r\nthe observed but the observed telling its own story. The first step\r\nis well exemplified in the story of Galileo. When hot discussion was\r\ngoing on and people insisted on saying-as Aristotle decided and\r\ncommon sense declared – that heavier bodies most naturally fall\r\nquicker from a height, it was this prince of experimenters who\r\nstraightaway took two differen.t weights, went up the tower of Pisa\r\nand let them drop and astounded the people by showing that both\r\ntravel with equal speed and fall to the ground at the same time.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.47cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Science also declared that it is not the observation of\r\none person, however qualified, that determines the truth or otherwise\r\nof a fact, but the observation of many persons and the possibility of\r\nobservations of all persons converging, coinciding, corroborating. It<B>\r\n</B>is only when observation has thus been tested and checked that\r\none can be sure that the personal element has been eliminated. Indeed\r\nthe ideal condition would be if the observer, the scientist himself,\r\ncould act as part of the machine for observation: at the mos he\r\nshould be a mere assembler of the parts of the machine that would\r\nrecord itself, impersonatly, automatically. The rocket instruments\r\nthat are sent high up in the sky to record the temperature, pressure\r\nor other weather condition in the stratosphere or the deep-sea\r\nrecording machines are ingenious inventions in that line. The wizard\r\nJagadish Chandra Bose showed his genius precisely in the way he made\r\nthe plant itself declare its life-story: it is not what the scientist\r\nthinks or feels about the plant, but what the plant has to say of its\r\nown accord, as it were – its own tale of growth and decay, of\r\nsuffering, spasm, swoon, suffocation or death under given conditions.\r\nThis is the second step that Science took in the direction of\r\nimpersonal and objective inquiry.</FONT><BR>\r\n			</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.47cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 322</FONT><BR>\r\n			</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.47cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>It was thought for long a very easy matter – at least\r\nnot extraordinarily difficult – to eliminate the observer and keep\r\nonly to the observed. It was always known how the view of the\r\nobserver that is to say, his observation changed in respect of the\r\nobserved fact with his change of position. The sun rises and sets to\r\nthe observer on earth: to an observer on Mars, for example, the sun\r\nwould rise and set, no doubt, but earth too along with, in the same\r\nway as Mars and sun appear to us now, while to an observer on the\r\nsun, the sun would seem fixed while the planets would be seen moving\r\nround. Again, we all know the observer in a moving train sees things\r\noutside the train moving past and himself at stand-still; the same\r\nobserver would see another train moving alongside in the same\r\ndirection and with the same speed as stuck to it and at stand-still,\r\nbut as moving with double the speed if going in a contrary direction:\r\nand so on.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The method proposed for eliminating the observer was\r\nobservation, more and more observation, and experiment, testing the\r\nobservation under given conditions. I observe and record a series of\r\nfacts and when I have found a sufficient ,number of them I see I am\r\nable to put them all together under a general title, a law of the\r\noccurrence or pattern of the objects observed. Further it is not I\r\nalone who can do it in any peculiar way personal to me, but that,\r\neverybody else can do the same thing and arrive at the same series of\r\nfacts leading to the same conclusion. I note, for example, the sun\'s\r\npath from day to day in the sky; soon we find that the curves\r\ndescribed by the sun are shifted along the curve of an ellipse (that\r\nis to say, their locus is an ellipse). The ecliptic is thus found to\r\nbe an ellipse which means that the earth moves round the sun in an\r\nellipse.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>But in the end a difficulty arose in the operation of\r\nobservation. It proved to be not a simple process. The scientific\r\nobserver requires for his observation the yard-stick and the\r\ntime-piece. Now, we have been pushed to admit a queer phenomenon\r\n(partly by observation and partly by a compelling deduction) that\r\nthese. two measuring units are not constant; they change with the\r\nchange of system, that is to say, according to the velocity of the\r\nsystem. In other words, each observer has his own unit of space and\r\ntime measure. So the elimination of</FONT><BR>\r\n			</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.4cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 323</FONT><BR>\r\n			</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>the personal element of the observer has become a\r\ncomplicated mathematical problem, even if one is sure of it finally.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.39cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>There is still something more. The matter of calculating\r\nand measuring objectively was comparatively easy when the object in\r\nview was of medium size, neither too big nor too small. But in the\r\nfield of the infinite and the infinitesimal, when from the domain of\r\nmechanical forces we enter into the region of electric and radiant\r\nenergy, we find our normal measuring apparatus almost breaks down.\r\nHere accurate observation cannot be made because of the very presence\r\nof the observer, because of the very fact of observation. The\r\nultimates that are observed are trails of light particles: now when\r\nthe observer directs his eye (or the beam oflight replacing the eye)\r\nupon the light particle, its direction and velocity are interfered\r\nwith: the photon is such a tiny infinitesimal that a ray from the\r\nobserver\'s eye is sufficient to deflect and modify its movement. And\r\nthere is no way of determining or eliminating this element of\r\ndeflection or interference. The old Science knew certainly that a\r\nthermometer dipped in the water whose temperature it is to measure\r\nitself changes the initial temperature. But that was something\r\ncalculable and objective. Here the position of the observer is\r\nsomething like a &quot;possession&quot;, imbedded, ingrained,\r\ninvolved in the observed itself.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The crux of the difficulty is this. We say the observing\r\neye or whatever mechanism is made to function for it, disturbs the\r\nprocess of observation. Now to calculate that degree or measure of\r\ndisturbance one has to fall back upon another observing eye, and this\r\nagain has to depend upon yet another behind. Thus there is an\r\ninfinite regress and no final solution. So, it has been declared, in\r\nthe ultimate analysis, scientific calculation gives us only the\r\naverage result, and it is only average calculations that are\r\npossible.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.39cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Now we come to the sanctum, the Shekinah, of the\r\nproblem. For there is a still deeper mystery. And pre-eminently it is\r\nan Einsteinian discovery. It is not merely the measuring ray of\r\nlight, not merely the beam in the eye of the observer that is the\r\ncause of interference: the very mind behind the eye is involved in a\r\nstrange manner. The mind is not a <I>tabula rasa, </I>it comes into\r\nthe field with certain presuppositions-axioms and postulates, as it\r\ncalls them-due to its angle of vision and perhaps </FONT>\r\n<BR>\r\n</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.39cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 324</FONT><BR>\r\n			</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>to the influence upon it of immediate sense perception.\r\nIt takes for granted, for example, that light travels in a straight\r\nline, that parallels do not meet, indeed all the theorems and\r\ndeductions of Euclidean geometry. There is a strong inclination in\r\nthe mind to view things as arranged according to that pattern.\r\nEinstein has suggested that the spherical scheme can serve as well or\r\neven better our observations. Riemann\'s non-Euclidean geometry has\r\nassumed momentous importance in contemporary scientific enquiry. It\r\nis through that scheme that Einstein proposes to find the equation\r\nthat will subsume the largest number of actual and possible or\r\npotential facts and bring about the reconciliation of such irrecon\r\nilables as wave and particle, gravitation and electricity.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In any case, at the end of all our peregrinations we\r\nseem to circle back to our original Cartesian-cum-Berkeleyean\r\nposition; we discover that it is not easy to extricate the observed\r\nfrom the observer: the observer is so deep set in the observed, part\r\nand parcel of it that there are scientists who consider their whole\r\nscientific scheme of the world as only a mental set-up, we may\r\nreplace it very soon by another scheme equally cogent, subjective all\r\nthe same. The subject has entered into all objects and any definition\r\nof the object must necessarily depend upon the particular poise of\r\nthe subject. That is the cosmic immanence of the Purusha spoken of in\r\nthe Upanishads – the one Purusha become many and installed in the\r\nheart of each and, every object. There is indeed a status of the\r\nSubject in which the subject and the object are gathered into or form\r\none reality. The observer and the observed are the two ends, the\r\npolarisation of a single entity: and all are reals at that level. But\r\nthe scientific observer is only the mental purusha and in his\r\nobservation the absolute objectivisation is not possible. The\r\nEinsteinian equations that purport to rule out all local view-points\r\ncan hardly be said to have transcended the co-ordinates of the\r\nsubject. That is possible only to the consciousness of the cosmic\r\nPurusha.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<b>\r\n<FONT SIZE=3>2</FONT></b></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Is it then to say that science is no longer science, it\r\nhas now been converted into philosophy, even into idealistic\r\nphilosophy?</FONT><BR>\r\n			</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.42cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 325</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In spite of Russell and Eddington who may be considered\r\nin this respect as counsellors of despair, the objective reality of\r\nthe scientific field stands, it is asserted, although somewhat\r\nchanged.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Now, there are four positions possible with regard to\r\nthe world and reality, depending on the relation between the observer\r\nand the observed, the subject and the object. They are: (I)\r\nsubjective, (2) objective, (3) subjective objective and</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>(4) objective subjective. The first two are extreme\r\npositions, one holding the subject as the sole or absolute reality,\r\nthe object being a pure fabrication of its will and idea, an\r\nillusion, and the other considering the object as the true reality,\r\nthe subject being an outcome, an epiphenomenon of the object itself,\r\nan illusion after all. The first leads to radical or as it is called\r\nmonistic spirituality the type of which is Mayavada: the second is\r\nthe highway of materialism, the various avataras of which are\r\nMarxism, Pragmatism, Behaviourism etc. In between lie the other two\r\nintermediate positions according to the stress or value given to\r\neither of the two extremes. The first of the intermediates is the\r\nposition held generally by the idealists, by many schools of\r\nspirituality: it is a major Vedantic position. It says that the\r\noutside world, the object, is not an illusion, a mere fabrication of\r\nthe mind or consciousness of the subject, but that it exists and is\r\nas real as the subject: it is dovetailed into the subject which is a\r\nkind of linchpin, holding together and even energising the object.\r\nThe object can further be considered as an expression or embodiment\r\nof the subject. Both the subject and the object are made of the same\r\nstuff of consciousness – the ultimate reality b ing consciousness.\r\nThe subject is the consciousness turned on itself and the object is\r\nconsciousness turned outside or going abroad. This is pre-eminently\r\nthe Upanishadic position. In Europe, Kant holds a key position in\r\nthis line: and on the whole, idealists from Plato to Bradley and\r\nBosanquet can be said more or less to belong to this category. The\r\nsecond intermediate position views the subject as imbedded into the\r\nobject, not the object into the subject as in the first one: the\r\nsubject itself is part of the object something like its\r\nself-regarding or self-recording function. In Europe apart possibly\r\nfrom some of the early Greek thinkers (Anaxagoras or Democritus, for\r\nexample), coming to more </FONT>\r\n<BR>\r\n</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 326</FONT><BR>\r\n			</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>recent times, we can say that line runs fairly\r\nwell-represented from Leibnitz to Bergson. In India the Sankhyas and\r\nthe Vaisheshikas move towards and approach the position; the Tantriks\r\nmake a still more near approach.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Once again, to repeat in other terms the distinction\r\nwhich may sometimes appear to carry no difference. First, the\r\nsubjective objective in which the subject assumes the preponderant\r\nposition, not denying or minimising the reality of the object. The\r\nexternal world, in this view, is a movement in and of the\r\nconsciousness of a universal subject. It is subjective in the sense\r\nthat it is essentially a function of the subject and does not exist\r\napart from it or outside it; it is objective in the sense that it\r\nexists really and is not a figment or imaginative construction of any\r\nindividual consciousness, although it exists in ahd through the\r\nindividual consciousness in so far as that consciousness is\r\nuniversa,lised, is one with the universal consciousness (or the\r\ntranscendental, the two can be taken together in the present\r\nconnection). Instead of the Kantian transcendental idealism we can\r\nname it transcendental realism.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.39cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In the other case the world exists here below in its own\r\nreality, outside all apprehending subject; even the universal subject\r\nis in a sense part of it, immanent in it – it embraces the subject\r\nin its comprehending consciousness and posits it as part of itself or\r\na function of its apprehension. The many Purushas (conscious beings\r\nor subjects) are imbedded in the universal Nature, say the Sankhyas.\r\nKali, Divine Nature, is the manifest Omnipresent, omniscient,\r\nomnipotent reality holding within her the transcendent divine Purusha\r\nwho supports, sanctions and inspires secretly, yet is dependent on\r\nthe Mahashakti and without her is nothing, <I><FONT FACE=\"Luxi Serif\">ś</FONT>unyam.\r\n</I>That is how the Tantriks put it. We may mention here, among\r\nEuropean philosophers, the rather interesting conclusion of Leibnitz\r\n(to which Russell draws our attention): space is subjective to the\r\nview of each monad (subject unit) separately, it is objective when it\r\nconsists of the assemblage of the view-points of all the monads.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The scientific outlook was a protest against the extreme\r\nsubjective view: it started with the extreme objective standpoint and\r\nthat remained the fundamental note till the other day, till the\r\nfissure of the nucleus opened new horizons to our</FONT><BR>\r\n			</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.4cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 327</FONT><BR>\r\n			</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"line-height:150%; margin-top:0; margin-bottom:0\">\r\ns<FONT SIZE=3>omewhat bewildered mentality. We seem to have entered\r\ninto a region where we still hold to the objective, no doubt, but not\r\nabsolutely free from an insistent presence of the subjective. It is\r\nthe second of the intermediate positions we have tried to describe.\r\nScience has yet to decide the implications of that position; whether\r\nit will try to entrench itself as much as possible on this side of\r\nthe subjective or whether it can yield further and go over to or link\r\nitself with the deeper subjective position.</FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The distinction between the two may after all be found\r\nto be a matter of stress only, involving no fundamental difference,\r\nespecially as there are sure to be g adations from the one to the\r\nother. The most important landmark, however, the most revolutionary\r\nstep in modern science would be the discovery of the eternal observer\r\nor some sign or image of his seated within the observed phenomena of\r\nmoving things – <I>purusah</I> <I>prakritistho hi, </I>as the Gita\r\nsays.</FONT><BR>\r\n			</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.41cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 328</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-55_The Observer and the Observed','','publish','closed','open','','55_the-observer-and-the-observed','','','2021-11-23 17:58:06','2021-11-23 17:58:06','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/55_the-observer-and-the-observed/',0,'post','',0),(1695,1,'2021-11-23 17:58:06','2021-11-23 17:58:06','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040108;23285500\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;20355100\">\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en-US\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<b><font size=\"4\">Modernism:\r\nAn Oriental Interpretation</font></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In the past we used to see the world, experience and\r\nexpress life, mainly if not exclusively, in terms <I>of </I>the mind\r\nand the heart. These were the two fundamental categories or basic\r\nforms in and through which we built up our universe. It was our ideas\r\nand ideals, our notions and conceptions, our imagination and\r\nsentiment that viewed and interpreted, guided and shaped our earthly\r\nexistence and creativity. Whether morally or esthetically, the\r\ndomination <I>of </I>the mind and the heart over life was the\r\ncharacteristic stamp <I>of </I>the movement of the human spirit in\r\nthe past.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Modernism means the release <I>of </I>life from this\r\nsubjugation; it means the expression of life\'s own truths in its own\r\nway, life\'s self-determination: that is the great endeavour and\r\nachievement <I>of </I>today. It was a rationalised, emotionalised,\r\nidealised life that man sought to live and create yesterday; his art\r\ntoo consisted in showing life through that mask and veil, because it\r\nconsidered that that was the way to bring <I>out </I>the beautiful in\r\nlife.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The history <I>of </I>the emancipation <I>of </I>the\r\ndifferent psychological domains in man is an interesting and\r\ninstructive study. For the heart and the mind too were not always\r\nfree and autonomous. An old-world consciousness was ruled or inspired\r\nby another faculty – the religious sense. It is a sense, a faculty\r\nthat has its seat neither in the mind nor even in the heart proper.\r\nSome would say it is in an inmost or topmost region, the Self, while\r\nothers would relegate it to something quite the opposite, the lowest\r\nand most external strand in the human consciousness, <I>viz., </I>that\r\n<I>of </I>unconsciousness or infra-consciousness, ignorance, fear,\r\nsuperstition.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The domination of the religious sense reached its apogee</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 144</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>in\r\nthe Middle Ages when it almost swallowed up and annihilated all other\r\nfaculties and movements in man. The end of that epoch and the first\r\nbeginnings of the Modern Age were signalised by the Mind, <I>i.e.,\r\n</I>the Reason, declaring its independence. This was the Renaissance;\r\nand it was then that the seed was sown of modern science and\r\nscientism.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Mind – mind in its rational mode – thus emancipated,\r\nexercised in its turn a domineering control over man\'s entire nature.\r\nAll other members were made a subservient tributary to that which was\r\nconsidered the <I>members par excellence </I>in the rational animal.\r\nThe seventeenth and the eighteenth centuries form the period of its\r\nrule – the former its bright period when it expressed itself in its\r\ntruth and power, as embodied in what is called classicism in\r\nliterature; the latter its darker phase, its decline, the\r\nmanifestation of its weakness. Its death-knell was first sounded by\r\nVoltaire who symbolised the mind\'s destructive criticism of itself,\r\nthe same which Anatole France in France and Shaw in England have\r\ncontinued in our days almost to a successful issue.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Rousseau brought in the positive element that determined\r\nthe new poise of humanity. It was the advent of the heart, the coming\r\nin of the Romantic-the man of sentiment and sensibility. * But life\r\nhad not yet had its chance. Life, pure life – the biological domain\r\n– first declared its autonomy in art, for example, through the\r\nRealists and Naturalists. These pioneers, however, could bring\r\nforward mainly the facts, the constituents, the materials that\r\ncompose life. The stuff was found, but the movement, life\'s own\r\nrhythm, was not there. It was new wine, but more or less in the old\r\nbottle. Zola or Maupassant or the Goncourts sought to express a life\r\nintrinsic and independent, but the instrument, the mould was still\r\nthe old one; the manner and the movement, germane to mind and heart,\r\ncontinued to persist.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>That mould was broken, and something of the mystery of\r\nLife\'s own rhythm first revealed by the Impressionists. But the\r\nImpressionists were too vague and had too much of a genera&shy;lised\r\nsense to enter into the core of the matter. They touched </FONT>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<IMG SRC=\"HTML/./Modernism%20An%20Oriental%20Interpretation_html_5bbb2b0c.gif\" NAME=\"Graphic1\" ALIGN=LEFT WIDTH=75 HEIGHT=38 BORDER=0><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>*Another similar cycle can be traced farther back in the\r\npast. The classicism of Gr&aelig;co-Latin culture dominated by mind\r\nand reason – although it was a kind of higher mind and intuitive\r\nreason – was supplanted by the heart movement that Christ and the\r\nChristian cult initiated.</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.34cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 145</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>life,\r\ncaressed its contour and periphery and larger lines, but \'1 did not\r\npenetrate it, grasp and grip it, bring out the kernel, as it were,\r\nbreak it and express if in its atomic structure and: movement. This\r\nis what is being done today.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Life undefiled, without any admixture or influence\r\nwhatsoever from other elements and domains-that is the one thing\r\nthat we envisage and create. Life as it \'is in its own substance and\r\ntruth, as it lives and moves in its own rhythm, life in its stark\r\nnaturalness, albeit raw and crude, the living ore found in the\r\nearth\'s vein, unpolished but utterly authentic: this is the supreme\r\nsecret of which we of the modern age are worshippers.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Thus life has come to mean today the life exclusively of\r\nthe senses, the life that is instinctive, reflexive, automatical in\r\nits <I>elan, </I>which is beyond the control of the conscious will\r\nand intelligence, the life that is interwoven and unified with body\r\nand matter. For it was this life which could never come to its own –\r\nnot even in man\'s primitive stage which was more or less a rigid\r\nsystem of taboos, religious and social, in spite of contrary\r\nappearances; it was this life which could not express freely and\r\nfully its own truth and reality in its own way, under the domination\r\nof what are known as the higher movements of the human consciousness.\r\nLife in another sense, as part of this higher and aristocratic\r\nmovement, had had some autonomy and a field and scope of its own even\r\nunder the old regime. The life-force that inspires noble ambitions,\r\nhigh enterprises, large\' creations, vast enjoyments, and proud\r\nrenunciations, and violent and sweeping passions, has always been to\r\nus a familiar element.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Today, however, in pursuit of the mystery of life we\r\nhave entered into darker and more obscure regions – of cells and\r\ngenes, of colloid actions and neuron reactions: the elementary\r\ninstincts, the primary reflexes, the tangle of short and brief\r\nvibrations, and half-articulate pulsations of the most physical and\r\nmaterial consciousness are the stuff of the life we seek to live and\r\nto capture and mirror. The creative and active force in life as well\r\nas in art is now invested in the nervous dynamism and sensational\r\nperception. The old morals and &aelig;sthetics and the sentiments and\r\nnotions around them are considered today merely conventional and\r\nbourgeois; they have given place to</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 146</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>a\r\nfreer life-movement, the expression and embodiment of an unrestrained\r\nand authentic life, life in its natural, original; unspoilt (and\r\ncrude and coarse) verity. We are probing into the mystery of the\r\ncrust.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>It appears then that we have come down perilously near\r\nthe level of the sheer animal; by a curious loop in the cycle of\r\nevolution, the most civilised and enlightened type of mankind seems\r\nto be retroverting to the status of his original ancestor.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Not quite so, certainly. The consciousness (rather, the\r\nself-consciousness) that man has gained in place of the\r\nuncon&shy;sciousness or semi-consciousness, characteristic of the\r\ngeneral mass in the past, and the growing sense of individuality and\r\npersonal worth, which is an expression of that consciousness, are his\r\nassets, the hall-mark of his present-day nature and outlook and\r\nactivity. The consciousness may not have always been used wisely, but\r\nstill it is a light that has illumined him, brought him an awareness\r\nof himself and of things, that is new and in a special way close and\r\nintimate and revealing. The light is perhaps not of the kind that\r\ncomes direct from high altitudes – it is, as it were, a transverse\r\nray cutting aslant; nonetheless, through its grace a self-revelation\r\nand a self-valuation have been possible in spheres hitherto\r\nunsurveyed and lost in darkness, and on a scale equally\r\nunprecedented. Life has found a self-light. It is indeed as yet a\r\nglare, lurid and uncertain, but it has the capacity to develop into,\r\nand call in, the white and tranquil effulgence of the Soul-light and\r\nthe Supreme Light of which it is the image and precursor.</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.34cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 147</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-30_Modernism An Oriental Interpretation','','publish','closed','open','','30_modernism-an-oriental-interpretation','','','2021-11-23 17:58:06','2021-11-23 17:58:06','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/30_modernism-an-oriental-interpretation/',0,'post','',0),(1696,1,'2021-11-23 17:58:06','2021-11-23 17:58:06','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040209;9155300\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1205400\">\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">Sweet\r\nAdversity</font></b></p>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>&quot;So\r\nlong we lived in anxiety, now at last we are going to live in hope.&quot;\r\nSo said the delicious French playwright Tristan Bernard when the\r\nGermans came in, occupied Paris, arrested and imprisoned him (in the\r\nWorld War No. I). A noble truth nobly said by a noble soul thrown\r\ninto the very midst of danger and calamity. Indeed, a danger is a\r\ndanger so long as it is away and has not reached us. It is the\r\nmenace, the imminence that causes more fright and upsetting than the\r\nthing itself. For it is imagination that enlarges and intensifies the\r\nobject and makes of us craven cowards. The uncertainty hangs like a\r\npall and casts a disabling influence upon the mind and nerves: one\r\ndoes not know what exactly to do, since the full situation is not\r\npresented or grasped and a fearful speculation becomes the only\r\noccupation.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.61cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>But once the danger is right upon us and we are inside\r\nthe jaws of death, there is an end to all speculation and anxiety;\r\nthere are then two issues possible. One is that of absolute\r\nhelplessness and hopelessness, of an unquestioning resignation, a\r\nquiet bowing down to the inevitable and implacable destiny. Many a\r\nvictim on the gallows felt like that: an incredible quietness seized\r\nthem in their last moments. Very often it is the quietness of the\r\nshadow of Death – a supreme inertness, <I>tamas, </I>coming over\r\nand possessing. But there is another issue, a more luminous egress.\r\nWhen all uncertainty is set at rest as to the in vitability of the\r\ncalamity, when circumstances have really besieged us in their\r\nunshakable steel-frame and we are doomed obviously, it is then that\r\ncomes the chance for the hero-soul to stand out and declare its\r\nfreedom and immortality – deny and strive to reverse the obvious.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.61cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Man has something in him which is irrepressible in the\r\nworst</FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.61cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 373</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>of\r\ncircumstances, which can and does live outside and beyond their\r\nattacks and menaces. Adverse circumstances-the more adverse the\r\nbetter-are God-sent in that sense, because they tend to throw us back\r\nupon ourselves, upon our inner truth and reality, which otherwise we\r\nwould not have known or recognised. And it is the nature of that\r\ntruth and reality to be free and happy and hopeful absolutely. And\r\nthe consciousness which possesses that temper and vibration is master\r\nof an energy, a force of execution-a will and power to do the\r\nmiracle.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>To live in hope, to work in hope is not merely to live\r\nin illusion and to work for a chimera. On one consideration, to live\r\notherwise, in hopelessness, cannot cure matters, even if the matter\r\nis truly and really as dark as it looks. To view a matter of fact\r\nsolely and wholly in the matter of fact way does not give the right\r\nperspective of things, a proper appreciation of appearance and\r\nreality. It is well known that often we project our imagination and\r\napprehension upon the external world and bring about or help to bring\r\nabout results that were only a possibility. Our fear calls for the\r\nobject feared and makes it a reality. Apart from that, however, and\r\non a deeper consideration, to live in hope is to react against the\r\ndanger apprehended, to call in a help and power that is or can be\r\nalways at our disposal, which can not only console but save. Even if\r\ndeath be the end and there is no escape, yet we would be freed from\r\nthe wounds and scars that it inflicts upon our being with its\r\nignorance and unconsciousness, we would learn to pass over luminously\r\nand in the full freedom of the spirit.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.61cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Hope is the image of the soul\'s prophetic vision. It is\r\nnot just a way of escape from present sorrows, but a bridge-head\r\nleading to victory and fulfilment.</FONT></P>\r\n<p align=\"center\" style=\"text-indent:0.61cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page \r\n- 374</FONT></p>\r\n<hr align=\"justify\" style=\"text-indent:0.61cm;\">\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-73_Sweet Adversity','','publish','closed','open','','73_sweet-adversity','','','2021-11-23 17:58:06','2021-11-23 17:58:06','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/73_sweet-adversity/',0,'post','',0),(1697,1,'2021-11-23 17:58:06','2021-11-23 17:58:06','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040205;11470400\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;561800\">\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">The\r\nRevealer and the Revelation</font></b><font size=\"4\"><BR>\r\n</font>\r\n</p>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>How the horizontal view limits and maims one\'s spiritual\r\nperception is further illustrated in the case of the famous Gloomy\r\nDean. Dean Inge is a divine and as spiritual a person as one can hope\r\nto be in the modern world. He has, however, voluntarily clipped his\r\nwings and in the name of a surer rational knowledge and saner\r\nspirituality prefers a lower flight among known, familiar and\r\nnameable ranges to a transcendent soaring in mystic regions beyond.\r\nHe has made a somewhat trenchant distinction between the Revelation\r\nand the Revealer. He says we can know God only by his qualities: what\r\nhe is, if anything, besides his qualities none can define. In the\r\nwords of the poet,</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>These are His works and His veils and His shadows;</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>But where is He then? by what name is He known?<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT></P>\r\n<P ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>According to the Dean the qualities themselves are God,\r\nthe living God whom one can worship. The True, the Good and the\r\nBeautiful – the Hellenic trinity he adores more than the Holy\r\nTrinity. &quot;The God of religion is rather the revelation than the\r\nrevealer. The source of revelation cannot be revealed: the ground of\r\nknowledge cannot be known&quot;.<FONT FACE=\"Luxi Serif\">&sup2;</FONT>\r\nThis, one might say, almost echoes the Upanishadic mantra, &quot;How\r\ncan one know the knower?&quot; <I>(Vij<FONT FACE=\"Luxi Serif\">&ntilde;ÄtÄr</FONT>am\r\nare kena vij<FONT FACE=\"Luxi Serif\">Ä</FONT>n<FONT FACE=\"Luxi Serif\">ī</FONT>y<FONT FACE=\"Luxi Serif\">Ä</FONT>t).\r\n</I>The Upanishad says indeed that he who thinks he knows does not\r\ncertainly know, but he who says he knows not is the one who knows; he\r\nknows who knows not, he knows not who knows. This simply means that\r\nGod, the supreme Reality, is apprehended in and through other\r\nchannels than mind and reason. It is a commonplace of</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 9pt\">---------------------------------------------</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 9pt\">1 Who-Sri Aurobindo</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 9pt\">2 <I>Mysticism </I>in <I>Religion,\r\n</I>by Dean Inge, p. 155. 341</FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page - 341</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">s<FONT SIZE=3>piritual\r\nexperience that the Spirit is directly, immediately realisable,\r\nalthough its indirect approaches are walled in by a thousand\r\nappearances. A direct non-rational experience is not however\r\nsomething vague, nebulous, inarticulate; it is even more concrete,\r\nprecise and tangible than a sense experience or a rational idea. Not\r\nonly so, a suprarational knowledge can be grasped and presented by\r\nthe intellect if it is purified _and illumined. A brain mind under\r\nthe sway of the senses and the outgoing impulse is an obstacle: it\r\ndisturbs and prevents the higher Light. But passive and transparent\r\nit can be a faithful mirror, a docile instrument and channel. That is\r\nwhy the Upanishad says in the first instance that the supreme Reality\r\ncannot be seized by the reason, but in another context, it declares\r\nthat the mind, the intelligence too has to hold and realise the same.\r\nNormally intellect acts as a lid, but it can also be a reflector or\r\nprojector.</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>One knows the Revealer for one becomes it. Knowledge by\r\nidentity is the characteristic of spiritual knowledge. If one keeps\r\noneself separate and seeks to apprehend the Divine as an object\r\noutside, the Divine escapes or is caught only by the trail it leaves,\r\nits echoes and shadows, its apparent qualities and attributes. But\r\none with the Divine, the being realises and possesses it in full\r\nconsciousness, the Revealer reveals himself as such <I><FONT FACE=\"Arial Narrow, sans-serif\">(vrnute\r\ntanum sw<FONT FACE=\"Luxi Serif\">Ä</FONT>m) </FONT></I>and not merely\r\nin or as his phenomenal formulations.</FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.41cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 342</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-60_The Revealer and the Revelation','','publish','closed','open','','60_the-revealer-and-the-revelation','','','2021-11-23 17:58:06','2021-11-23 17:58:06','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/60_the-revealer-and-the-revelation/',0,'post','',0),(1698,1,'2021-11-23 17:58:06','2021-11-23 17:58:06','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040218;455300\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;461700\">\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\" TEXT=\"#000000\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=center style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<b><FONT size=\"4\">Bypaths\r\nof Soul\'s Journey</FONT></b></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>A POPULAR conundrum. Are the souls finite or infinite in\r\nnumber? Supposing they are finite, then a time is sure to come when\r\nthere will be no more souls upon earth; for, as it is said, all souls\r\nare evolving and in the end will pass out of earthly life and get\r\nmerged in their source, the Brahman, the absolute Reality. On the\r\nother hand, if they are infinite, then, since all of them cannot\r\nappear on earth at the same time, the number of human bodies that\r\nhouse the souls being limited (at the most, a few thousand millions,\r\naccording to statisticians), what happens to those that are not\r\nembodied, where do they wait or what do they do in that period? Do\r\nall come down or embody in course of time? Will all have the chance,\r\nwill it be needed for all to take a body and sojourn on earth? No\r\ndoubt, there is a continual increase of population upon earth, does\r\nthat mean that new souls are slowly coming away from the waiting\r\nlist? Even then, the list cannot be exhausted, since it is infinite;\r\nso there is bound to be a very large number who would not get the\r\nchance of visiting the earth. For, however much the population\r\nincreases, it cannot increase to infinity. It can do so only if the\r\nworld continues to exist eternally and humanity too. But both science\r\nand religion say that the world will come to an end sometime. There\r\nis a <I>pralaya – an </I>extinction – although it may be followed\r\nby a new creation and a new cycle of growth and evolution, but of a\r\ndifferent kind and constituting quite other elements.</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>I have put the popular case in figures of popular\r\nmentality; – almost foolish and childish on the face of it, as it\r\nwould appear; but if one &quot;tries to answer, one finds it is not\r\neasy, children\'s questions are always so. Let us then try to be wise\r\nand face the problem squarely. The whole difficulty comes from the\r\npopular, </FONT>\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.35cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 287</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>perhaps normal human conception of the soul; it is\r\nconsidered almost something like the physical body (even as Virochana\r\nof old did in the Upanishadic days), namely, it has a definite form\r\nand figure, even perhaps a definite mass: each is an isolated entity\r\nshut out from everyone else by a fixed contour within which each one\r\nis housed. In fact, however, it is not so. The soul is an individual,\r\nno doubt, it has even a kind of recognisable form, but nothing of the\r\nkind by which matter or a material body is characterised. It is an\r\nessential form, form of the form, <I>swar<FONT FACE=\"Luxi Serif\">ū</FONT>pa;\r\n</I>it is a basic or typal individuality, the individual seated\r\nwithin the \'individual. The characteristic of material individuality\r\nis, as I have said, exclusiveness, where -as the soul individuality\r\nis characterised by a comprehensiveness which does not diminish but\r\ngives a special mode and movement to that individuality. In the\r\ngrowth of life-forms, we know how a single unit, a cell, divides and\r\nsubdivides itself</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>and each division grows into a whole, a complete\r\nlife-form. But the process is not reversible. Developed forms, coming\r\nout of a single parent cannot be resolved back into the original\r\nunit. Organisms do not combine to form a single unitary organism,\r\nalthough one or more may be taken up and assimilated into another:\r\nfor this is not combination, but practically the annihilation of one\r\ninto another. The second law of thermodynamics seems to hold good\r\neven in the biological field. On a still higher or deeper level, in\r\nthe psychological and spiritual realm, such combinations or\r\nresolutions are however possible and form a characteristic movement\r\nof the occult world.</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Let us repeat here what we have often said elsewhere.\r\nThe creation and development of souls is a twofold process. First,\r\nthere is the process of growth from below, and secondly there is the\r\nprocess of manifestation or expression from above, the movements of\r\nascent and descent, as spoken of by Sri Aurobindo. The souls start on\r\ntheir evolutionary journey on the material plane as infinitesimal\r\nspecks of consciousness imbedded in the vast expanse of the\r\nInconscient; but they are parts and parcels of a homogeneous mass: in\r\nfact they are not distinguishable from each other at that level.\r\nThere is as it were a secret vibration of consciousness with which\r\nthe material infinity all around is shot through. With evolution,\r\nthat is to</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.41cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 288</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>say, with the growth and coming forward of the\r\nconsciousness, there arise sparks, glowing centres here and there,\r\nforms shape and isolate themselves in the bosom of the original\r\nformless mass; they rise and they subside, others rise, coalesce,\r\nseparate – some grow, others disappear. These sparks or centres, as\r\nthey develop or evolve, slowly assume definiteness, – of form and\r\nfunction, – attain an individuality and finally a personality.\r\nLooked at from below there is no counting of these sparks or\r\nrudimentary souls; they are innumerable and infinitely variable. It\r\nis something like the nebula out of which the galaxies are supposed\r\nto be formed. The line of descent, however, presents a different\r\naspect. Looked from above, at the summit there is the infinite\r\nsupreme Being and Consciousness and Bliss (Sachchidananda) and in it\r\ntoo there cannot be a limit to the number of Jivatmas that are its\r\nformulations, like the waves in the bosom of the sea, according to\r\nthe familiar figure. This is the counterpart of the infinity at the\r\nother end, where also the rudimentary souls or potential\r\nindividualities are infinite. Moving down along the line of descent\r\nat a certain stage, under a certain modality of the creative process,\r\ncertain types or fundamental formations are put forward that give the\r\nground-plan, embody the matrix of the subsequent creation or\r\nmanifestation. The Four Great Personalities <I>(Chaturvyuha), </I>the\r\nSeven Seers, the Fourteen Manus or Human Ancestors point to the truth\r\nof a fixed number of archetypes that are the source and origin of\r\nemanations forming in the end the texture of earthly lives and\r\nexistences. The number and scheme depends upon a given purpose in\r\nview and is not an eternal constant. The types and archetypes with\r\nwhich we, human beings, are concerned in the present cycle of\r\nevolution belong to the supramental and overmental planes of\r\nconsciousness; they are the beings known familiarly as gods and\r\npresiding deities. They too have emanations, each one of them, and\r\nthese emanations multiply as they come down the scale of\r\nmanifestation to lower and lower levels, the mental, the vital and\r\nthe physical, for example. And they enter into human embodiments, the\r\nsouls evolving and ascending from the lower end; they may even take\r\nupon themselves human character and shape.</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>There are thus chains linking the typal beings in the\r\nworld</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.37cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 289</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>above with their human embodiments in the physical\r\nworld; an archetype in the series of emanations branches out, as it\r\nwere, into its commensurables and cognates in human bodies. Hence it\r\nis quite natural that many persons, human embodi&shy;ments, may have\r\nso to say one common ancestor in the typal being (that gives their\r\nspiritual <I>gotra); </I>they all belong to the same geneological\r\ntree. Souls aspiring and ascending to the higher and fuller\r\nconsciousness, because of their affinity, because together they have\r\nto fulfil a special role, serve a particular purpose in the cosmic\r\nplan, because of their spiritual consanguinity, call on the same\r\ngodhead as their Master-soul or Over-soul, the Soul of their souls.\r\nTheir growth and develop&shy;ment are along similar or parallel\r\nlines, they are moulded and shaped in the pattern set by the original\r\nbeing. This must not be understood to mean that a soul is bound\r\nexclusively to its own family and cannot step out of its geneological\r\nsystem. As I have said in the beginning, souls are not material\r\nparticles hard and rigid and shut out from each other, they are not\r\nobliged to obey the law of impenetrability that two bodies cannot\r\noccupy the same place at the same time. They meet, touch,\r\ninterchange, interpenetrate, even coalesce, although they may not\r\nbelong to the same family but follow different lines of, evolution.\r\nApart from the fact that in the ultimate reality each is in all and\r\nall is in each, not only so, each is all and all is each-thus beings\r\non no account can be kept in water-tight compartments-apart from this\r\nspiritual truth, there is also a more normal and apparent give and\r\ntake between souls. The phenomenon known as &quot;possession&quot;,\r\nfor example, is a case in point. &quot;Possession&quot;, however,\r\nneed not be always a ghostly possession in the modern sense of the\r\npossession by evil spirits, it may be also in a good sense, the sense\r\nthat the word carried among mediaeval mystics, <I>viz., </I>spiritual.</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>We say commonly souls are immortal. But in an occult\r\nsense souls are or may be mortal too. When the Vedantin speaks of\r\n<I>laya </I>or the Buddhist of <I><FONT FACE=\"Luxi Serif\">Śūnya</FONT>,\r\n</I>what else is it? It is nothing but the annihilation of the soul,\r\neven if it is in the Brahman or some Absolute. But we are not\r\nreferring to that here. There is a merger of souls, and a dissolution\r\nof souls in a somewhat different manner, not on the highest\r\nmetaphysical heights, but even here below among the growing\r\ndeveloping</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.4cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 290</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>souls embodied upon earth. That is to say, one soul may\r\nunite with another and both form one single entity and em&shy;bodiment.</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.31cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>This perhaps is not the general rule, especially on the\r\nhigher levels, where the beings possess well developed and well\r\norganised individual personalities. It is more common in the earlier\r\nstages when the souls are just developing and are pliant and supple\r\nand can easily intermingle. But even on the higher reaches a merger\r\nis possible and does happen, when some special work has to be done. A\r\ngod sometimes literally descends into a man, takes up the human soul\r\nwithin himself and becomes the man, transformed and transfigured,\r\neven as an Asura also may do the same thing. And human beings too on\r\nhigh altitudes of spiritual growth, major souls, can combine and fuse\r\ntogether to form a single soul-such may be the demand of their\r\nindividual lines of growth or the demand of a Higher Will and\r\nPurpose.</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Reverting to the original question with which we\r\nstarted, we can say now that the birth of a soul is not like the\r\nbirth of a living being or organism, that is to say, it does not\r\nhappen at a given point of time. A soul is truly aja, unborn; it was\r\nalways there imbedded as the element of secret consciousness in the\r\nbosom of the inconscient material Nature. Only it grew out,\r\nmanifested itself, attaining gradually an individuality and an\r\nintegrated personality. Neither can it be said that all souls\r\noriginally, that is to say, at the very beginning of their\r\nevolutionary course, were of the same magnitude, equal in all\r\nrespects. As we know the ultimate material particles – the atoms of\r\nthe different elements or their constituents, protons, etc. - have\r\nnot all the same mass or charge, even so the spiritual elements too\r\nhave not the same potency or vibration: they are of varying sizes and\r\nstrengths. The stress of the evolutionary urge in life expressed\r\nitself in multiple and varied figures and dispositions, variation\r\nbeing an inherent virtue of the stress. And the development too\r\nfollows a chequered line: the direction, the tempo, the degree, the\r\nmanner of the march all differ according to the case, each spark is\r\nor tends to be unique and <I>sui generis-and </I>even erratic perhaps\r\n– in its behaviour, like its physical counterpart, the\r\nindeterminate and indeterminable material particle. And yet all</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.35cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>page – 291</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>move towards a heightening, enlarging, deepening of the\r\nconsciousness – rivers flowing and broadening out in their\r\nmeandering course to the sea: what was unformed, rudimentary,\r\nscarcely distinguishable from out of a homogeneous mass, detaches\r\nitself gradually, shapes itself into an organised individual entity\r\nand finally the fully conscious personality. But, as I have said, the\r\ngrowth does not follow a single one-track straight line: there can be\r\na fusion of souls, the descent and integration of a being or soul\r\nfrom another level of consciousness into a developing soul or psychic\r\nelement from out of Nature. In this sense then there can be a birth\r\nof souls too. The astronomers speak of <I>novae, </I>new stars that\r\nsuddenly flare out in the sky, as if from nowhere – even though\r\nthey or their elements were existent before the phenomenon happened.\r\nSouls too can come to birth in an analogous way. That is to say, it\r\nis due to a special descent of a formed being or consciousness into\r\nthe human vehicle. The conception of the &quot;twice-born caste&quot;\r\nmay be remembered in this connection. There is a physical birth and\r\nthere is a spiritual birth: the latter takes place when the being on\r\nthe physical plane, yet wholly belonging to evolving Nature, suddenly\r\n(it usually happens suddenly) opens and receives into itself a higher\r\nprinciple and becomes a conscious personality.</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The soul in Nature grows along a definite line and the\r\ndescent also of higher principles overarching that soul happens also\r\nin the same line connecting it with its archetype in the supreme\r\nstatus. This we may call the major line of development through\r\nvarious avataras one after another: but apart from this there may\r\nalso be subsidiary formations that are its emanations or are added to\r\nit from elsewhere either temporarily or even permanently. The soul\r\ncan put out derivative or ancillary emanations, parts of its being\r\nand consciousness, a mental or vital or even a subtle physical\r\nmovement or formation which can take a body creating a temporary, a\r\ntransient personality or enter into another\'s body and another\r\npersonality in order to go through a necessary experience and gather\r\nan element needed for the growth of its being and consciousness. One\r\ncan recall here the famous story of Shankaracharya ! Who entered into\r\nthe body of a king (just dead, made him alive and lead the life of\r\nthe king) in order</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.43cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 292</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>to experience love and enjoyment, things of which, being\r\na Sannyasi, he was innocent. Similarly one can take into one-self\r\nsuch parts and elements from others which he wishes to utilise for\r\nhis growth and evolution. It is said that a man with low carnal\r\ninstincts and impulses becomes an animal of that type in his next\r\nlife. But perhaps it is truer to say that a part only-the vital part\r\nof animal appetite-enters into or takes shape in an animal: the soul\r\nitself, the true or the whole being of the person, once become human,\r\ndoes not revert to animalhood. The animal portion in man that refuses\r\nto be taken up and integrated, sublimated into the higher human\r\nconsciousness has to be satisfied and exhausted, as much as possible,\r\nin the animal way.</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>There is also the other question asked very often\r\nwhether men and women always follow different lines of growth or\r\nwhether there may be intermixture of the lines. Although the soul is\r\nsexless, still it may be said that on the whole there are these two\r\nlines, masculine and feminine; and generally a soul follows the same\r\nline in its incarnations. The soul difference is not in the sex as we\r\nknow it; but there is a disposition and character that mark the\r\ndifference and each type, masculine or feminine, is that because of\r\nsome special role to fulfil, a particular kind of work to be done in\r\na particular way. The difference is difficult to define exactly; but\r\none may say, in the language of the mystics, that it &quot;is the\r\ndifference between the left hand and the right hand. The mystics\r\nrefer to the two sides of consciousness, that of light and that of\r\nforce <I>(chit-tapas), </I>that is to say, knowledge and power. It is\r\nnot that the two are quite separate entities, they are together and\r\ngrow together; but in actuality one aspect is more in front than the\r\nother. The masculine aspect is often termed as the right hand and the\r\nfeminine as the left hand of the conscious being. And in a general\r\nway man represents the knowledge aspect – the conceptual dynamism –\r\nand woman represents the executive dynamism. This definition however\r\nshould not be taken absolutely or rigidly. So it can be said that a\r\nwoman generally remains a woman in all her births. and man like-wise\r\nremains a man. Here too, although there may not be a central\r\nmetamorphosis, there may be a partial change: that is to say a part\r\nof a man – too womanish, so to say – may</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.34cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 293</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>enter a woman and live and fulfil itself or exhaust\r\nthere; and the masculine part of a woman also can identify itself\r\nwith its type and pattern in a man. The difference, however, between\r\nPurusha and Prakriti, philosophically, seems to be very definite and\r\nclear; but in actuality, when they take form and embodiment, it is\r\nnot easy to define the principles or qualities that mark out the two.\r\nAt the source when the difference starts, it is a matter of stress\r\nand temper and not any so-called division of labour as human mind\r\nordinarily understands it.</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The soul in its inner consciousness knows all its\r\nevolutionary formations, remembers those of the past and foresees\r\nthose of the future, when needed, and even determines them\r\nessentially. The mind ruling one incarnation cannot recall other\r\nincarnations, for it is a product of that incarnation and is meant to\r\nguide and control it; physical memory is a function of the brain in\r\nthe particular body that the soul inhabits for the time. The soul\r\ncarries a deeper reminiscence which is part and parcel of the\r\nself-consciousness inherent in its nature. The physical memory too\r\ncan partake of this inner reminiscence if it is purified, illumined\r\nand organised around the soul as its instrument of expression.\r\nIndeed, although the journey of the soul essentially and originally\r\nis the flight of</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>the spirit to the Spirit, yet the final consummation is\r\ntowards an increasing integration of all the external instruments\r\nfrom the highest to the lowest, from the subtlest to the grossest\r\ninto a harmonised organised whole, reflecting and embodying the\r\nSpirit in its purity and totality. The mind, the life and the body\r\ntoo attain a perfectly unified individuality that is the expression\r\nof the soul\'s truth-consciousness and escaping disruption and\r\ndissolution partake ultimately of the inherent immortality of the\r\nspiritual being.</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 294</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-51_Bypaths of Soul_sJourney','','publish','closed','open','','51_bypaths-of-soul_sjourney','','','2021-11-23 17:58:06','2021-11-23 17:58:06','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/51_bypaths-of-soul_sjourney/',0,'post','',0),(1699,1,'2021-11-23 17:58:07','2021-11-23 17:58:07','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040205;11195000\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;541700\">\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"line-height:150%; margin-bottom:0;margin-top:0\"><b>\r\n<font size=\"4\">Knowledge\r\nby Identity</font></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">SRI AUROBINDO says, knowledge –\r\ntrue knowledge – comes always by identity, i.e., when you are\r\nidentified with the object, when the knower and the known are one. He\r\nfurther adds that even ordinary knowledge, sense-perception, comes in\r\nfact by that way, although it may look otherwise, </span><I><span style=\"font-size:12pt;\">viz., </span></I><span style=\"font-size:12pt;\">as a\r\nprocess of logical induction or deduction or both. When I am angry,\r\nhe illustrates, I know I am angry because I become anger or when I\r\nknow I am existent, it is because I am one with my existence.</span></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Prof. Das</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&sup1;</span></FONT><span style=\"font-size:12pt;\">\r\nseeks to controvert the position. He says, when there is complete\r\nidentity there is no knowledge. If I am wholly one with the object, I\r\nget merged and lost in it. When I become a thing, I no longer know\r\nthe thing. If I know a thing, it means the thing is separate from me,\r\nin front of me; the relation of subject-object is the very essence,\r\nthe </span><I><span style=\"font-size:12pt;\">sine qua non </span></I><span style=\"font-size:12pt;\">of all knowledge. Taking up the illustration,\r\nProf. Das says: if I know I am angry, it clearly shows that I and my\r\nanger are separate entities; similarly, I know I exist, it too shows\r\nthat I am separate, partially at least, from my existence, that is to\r\nsay, as knower transcendent to the object known. In knowing there\r\ncannot thus be complete identity.</span></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Prof. Das evidently holds the\r\northodox, rather rigid, Sankhya position, </span><I><span style=\"font-size:12pt;\">viz., </span></I><span style=\"font-size:12pt;\">the Purusha or\r\nwitness is always separate from Prakriti, its object. But after all\r\nthis is only a standpoint, there are other standpoints equally valid\r\nand more comprehensive. Sri Aurobindo holds in this respect what may\r\nbe generically called the Vedantic position where the basic\r\nepistemological principle is that the knower and the known </span><I><span style=\"font-size:12pt;\">(j</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&ntilde;Ä</span></FONT><span style=\"font-size:12pt;\">t</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">Ä</span></FONT><span style=\"font-size:12pt;\">\r\n</span></I><span style=\"font-size:12pt;\">and </span><I><span style=\"font-size:12pt;\">j</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&ntilde;</span></FONT><span style=\"font-size:12pt;\">eya) </span></I><span style=\"font-size:12pt;\">are fused\r\ntogether in knowledge </span><I><span style=\"font-size:12pt;\">(j</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&ntilde;Ä</span></FONT><span style=\"font-size:12pt;\">na).\r\n</span></I><span style=\"font-size:12pt;\">One Vedantic line, </span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\"><BR>\r\n--------------------------------------</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&sup1;</span></FONT><span style=\"font-size:12pt;\"> </span><I><span style=\"font-size:12pt;\">Calcutta\r\nReview, </span></I><span style=\"font-size:12pt;\">1948 August-September.</span></P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Page – 336</span></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">it is true however, seems to\r\narrive at a different conclusion, for thus it is asserted, where\r\nthere is absolute identity, who is it that sees or knows or what is\r\nit that is seen or known! But this is only one aspect of the\r\nphenomenon.</span></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">When the Upanishad says, one who\r\nknows Brahman be comes Brahman, does it not mean that the very\r\ncondition of knowing Brahman is to become it? Indeed, there is no\r\ncontradiction or incommensurability between knowing and becoming,\r\nbetween (what is termed by the mystic as) </span><I><span style=\"font-size:12pt;\">Knowledge </span></I><span style=\"font-size:12pt;\">and\r\n</span><I><span style=\"font-size:12pt;\">Realisation. </span></I><span style=\"font-size:12pt;\">Consciousness has a twofold power, Sri Aurobindo\r\nsays: the power of apprehension and the power of comprehension –</span><I><span style=\"font-size:12pt;\">\r\npraj</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&ntilde;Ä</span></FONT><span style=\"font-size:12pt;\">na </span></I><span style=\"font-size:12pt;\">and </span><I><span style=\"font-size:12pt;\">vij</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&ntilde;Ä</span></FONT><span style=\"font-size:12pt;\">na.\r\n</span></I><span style=\"font-size:12pt;\">Prajnana, the apprehending consciousness, sets the object in\r\nfront, away and separate from itself and contemplates it: Vijnana,\r\nthe comprehending consciousness, on the other hand, comprehends,\r\nembraces the object within itself, as part of its own being. The two\r\nare not distinct or incompatible movements, they go together and form\r\none single movement of consciousness. It is the mind, the reason that\r\nmakes the separation; it is not possible for the mind to view two\r\nthings simultaneously. It is because of this incapacity of the mind,\r\nmarried to its logic of the finite, that Sri Aurobindo points out the\r\nway of correcting it by a higher supramental power which operates in\r\na global way.</span></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Let us go back to our\r\nillustration. I am angry means both I am anger and I know I have\r\nanger. It is true in fact and experience. Similarly I am (existent)\r\nmeans both I am existence and I know I am existent. The transcendence\r\nof the subject (of which Prof. Das speaks) is nothing but the poise\r\nof the consciousness as the apprehending Purusha: it does not negate\r\nor exclude identification, which is another arm of a biune process.\r\nThe two are complementary to each other. Also Purusha and Prakriti\r\nare nor contradictories, not mutually exclusive; they are dual\r\naspects or dispositions of the same consciousness or self-conscious\r\nreality. Consciousness involved and lost to itself and in itself is\r\nPrakriti, consciousness evolved and looking out at itself is Purusha.\r\nI am aware of myself and I am myself are two ways of saying the same\r\nthing. We imagine Shakespeare expressed the experience graphically\r\nand poetically when he made his character say: </span></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.41cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Page – 337</span></P>\r\n<P LANG=\"en-US\" ALIGN=left STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Richard loves Richard, that is I am I.<BR>\r\n</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">In seeking to disvalue the\r\nprinciple of identity as a fundamental element in knowing, Prof. Das\r\nbrings in to witness on his side the logical copula. Some logicians,\r\nof course, assert a parallelism if not identity between the laws of\r\nthought and the laws of language, language being conceived as the\r\nvery image – a photograph – of thought, but the truth of the\r\nmatter is that it is and it is not so, as in many other things.\r\nHowever, here when it is stated that the copula disjoining the\r\nsubject and the predicate is the very pattern of all process of\r\nknowledge, one mistakes, we are afraid, a scheme or a formula, for\r\nthe thing itself, a way of understanding a fact for the fact itself.\r\nSuch a formula for understanding, however it may be valid for more or\r\nless analytical languages, those of later growth, need not and did\r\nnot have the same propriety in respect of other older languages. We\r\nknow the evolution of language has been in the direction of more and\r\nmore disjunction of its component limbs even like the progression of\r\nthe human mind and intellect. The modern analytical languages with\r\ntheir army of independent prepositions have taken the place of the\r\nclassical languages which were predominantly inflexional. The Greek\r\nand Latin started the independent prepositional forms in the form of\r\na fundamentally inflexional structure. Still further back, in\r\nSanskrit for example, the inflexional form reigns supreme. Prefixes\r\nand affixes served the role of prepositions. And if we move further\r\nbackward, the synthetic movement is so complete that the logical\r\ncomponents (the subject, the copula, the predicate) are fused\r\ntogether into one symbol (the Chinese ideogram). We are here nearer\r\nto the original nature and pattern of knowledge – a single\r\nhomogeneous movement of apperception. There is no sanctity or\r\nabsoluteness in the logical disposition of thought structure; the\r\nAristotelian makes it a triplicity, the Indian Nyaya would extend the\r\ndissection to five or seven limbs. But whatever the logical\r\npresentation, the original psychological movement is a single\r\nindivisible </span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&eacute;</span></FONT><I><span style=\"font-size:12pt;\">lan – </span></I><span style=\"font-size:12pt;\">and\r\nthe Vedantic fusion of the knower, the knowledge and the known in\r\nidentity remains the fundamental fact.</span></FONT></P>\r\n<P ALIGN=\"center\" STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Page – 338</span></P>\r\n<hr> \r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"justify\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-58_Knowledge by Identy','','publish','closed','open','','58_knowledge-by-identy','','','2021-11-23 17:58:07','2021-11-23 17:58:07','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/58_knowledge-by-identy/',0,'post','',0),(1700,1,'2021-11-23 17:58:07','2021-11-23 17:58:07','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040107;18032800\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040216;22004200\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 21.59cm 27.94cm; margin-left: 1.08cm; margin-right: 2.51cm; margin-top: 2.54cm; margin-bottom: 2.54cm }\r\n		P { margin-bottom: 0.21cm }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<b><font size=\"4\">The World War</font></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><b>ITS INNER BEARINGS</b></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>THIS is a war to which even spiritual seekers can hardly\r\nremain indifferent with impunity. There are spiritual paths, however,\r\nthat ask to render unto God what is God\'s and unto Satan what belongs\r\nto Satan; in other words, spirituality is kept apart from what is\r\ncalled worldliness, clean and untouched by the dust and murk of\r\nIgnorance-Maya. The injunction accordingly is that they who are\r\nworldly must remain worldly, they have no business, no right to\r\nmeddle with spirituality, and they who are spiritual should, on the\r\nother hand, remain strictly spiritual, should have nothing to do with\r\nworldliness. Because of this complete divorce between the spiritual\r\nand the worldly, the world remains worldly even today, continues to\r\nbe the empire of unspirituality and obscurity, of suffering and\r\ngrief, it is unable to become a dynamic and living expression and\r\nembodiment of the Spirit.</FONT></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Not that spiritual men have not served and worked for\r\nthe welfare of the world; but their work could not be wholly\r\neffective, it was mixed, maimed, temporary in effect. This could not\r\nbe otherwise, for their activity proceeded from inferior and feebler\r\nsources of inspiration and consciousness other than those that are\r\npurely spiritual. Firstly, little more was possible for them than to\r\nexercise an indirect influence; their spiritual realisation could\r\nbring into the life of the world only a reminiscence, an echo, just a\r\ntouch and a ray from another world. Or, secondly, when they did take\r\npart in worldly affairs, their activity could not rise much beyond\r\nthe worldly standard; it remained enclosed within the sphere of the\r\nmoral and the conventional, took such forms as, for example, charity </FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 67</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>and\r\nservice and philanthropy. Nothing higher than ideas and ideals\r\nconfined to the moral, that is to say, the mental plane, could be\r\nbrought into play in the world and its practical life –even the\r\nmoral and mental idea itself has often been mistaken for true\r\nspirituality. Thus the very ideal of governing or moulding our\r\nworldly preoccupations according to a truly spiritual or a\r\nsupramental or transcendental consciousness was a rare phenomenon and\r\neven where the ideal was found, it is doubtful whether the right\r\nmeans and methods were discovered. Yet the sole secret of changing\r\nman\'s destiny and transmuting the world lies in the discovery and\r\napplication of a supreme spiritual Conscious-Power.</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Humanists once affirmed that nothing that concerned man\r\nwas alien to them, all came within their domain. The spiritual man\r\ntoo can make the affirmation with the same or even a greater\r\nemphasis. Indeed the spiritual consciousness in the highest degree\r\nand greatest compass must needs govern and fashion man in his entire\r\nbeing, in all his members and func&shy;tions. The ideal, as we have\r\nsaid, has seldom been accepted; generally it has been considered as a\r\nchimera and an impos&shy;sibility. That is why, we repeat, even to\r\nthis day the world has its cup of misery full to the brim<I> –\r\naniryam asukham.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>All this has to be said by way of explanation and\r\napology. For if we are spiritual seekers even then, or rather because\r\nof. That, we too, we declare, have our say in a matter which looks so\r\nmundane as this war. We refuse to own the nature and character so\r\noften ascribed to us by the &quot;West, which finds a graphic\r\ndescription -in the well-known lines of Matthew Arnold:</FONT></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The East bow\'d low before the blast</FONT></P>\r\n<p align=\"justify\" style=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>In patient deep disdain.</FONT></p>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>She let the legions thunder past,</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>And plunged in thought again.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In fact, however, there is no insurmountable disparity\r\nbetween spirituality and &quot;worldliness&quot;, between meditation\r\nand the most &quot;terrible <I>work&quot; – ghore karmani: </I>the\r\nGita has definitively proved the truth of the fact millenniums ago.\r\nWar has not been the monopoly of warriors alone: it will not be</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 68</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>much\r\nof an exaggeration to say that Avatars, the incarnations of the\r\nDivine, have done little else besides that. And what of the Divine\r\nMother herself? The main work of an Avatar is often to subdue the\r\nevil-doers, those that follow and pull others to follow the Wrong\r\nPath. And the Divine Mother, she who harbours in her bosom the\r\nsupreme Truth and Consciousness and Bliss, is in one <I>of </I>her\r\nessential aspects, the slayer of the Demon, <I>of </I>the Asura.</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Now, it is precisely with the Asura that we have to deal\r\nin the present war. This is not like other wars-it is not a war of\r\none country with another, <I>of </I>one group <I>of </I>Imperialists\r\nwith another, nor is it merely the fierce endeavour <I>of </I>a\r\nparticular race or nation <I>for </I>world-domination: it is\r\nsomething more than all that. This war has a deeper, a more solemn,\r\nalmost a grim significance. Some thinkers in Europe, not the mere\r\npolitical leaders, but those who lead in thought and ideas and\r\nideals, to whom something <I>of </I>the inner world is revealed, have\r\nrealised the true nature <I>of </I>the present struggle and have\r\nexpressed it in no uncertain terms. Here is what <I>Jules </I>Romains,\r\none of the foremost thinkers and litterateurs <I>of </I>contemporary\r\nFrance, says:</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&quot;Since the end <I>of </I>the Middle Ages,\r\nconquerors did harm perhaps to civilization, but they never claimed\r\nto bring it into question. They ascribed their excesses and crimes to\r\nmotives of necessity, but never dreamed <I>for </I>a moment to hold\r\nthem up as exemplary actions on which subject nations were called\r\nupon to fashion their morality, their code, their gospel.. . Since\r\nthe dawn of modern times the accidents <I>of </I>military history in\r\nEurope have never meant <I>for </I>her the end <I>of </I>her most\r\nprecious spiritual and moral values and a sudden annulment <I>of </I>all\r\nthe work done by the past generations in the direction <I>of </I>mutual\r\nrespect, equity, goodwill – or, to put all into a single word, in\r\nthe direction <I>of </I>humanity.&quot;</FONT></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Modern thinkers do not speak <I>of </I>the Asura – the\r\nDemon or the Titan – although the religiously minded sometimes\r\nrefer to the Anti-Christ; but the real, the inner significance of the\r\nterms, is lost to a mind nurtured in science and empiricism; they are\r\nconsidered as more <I>or </I>less imaginative symbols <I>for </I>certain\r\nundesirable qualities <I>of </I>nature and character. Yet some have\r\nperceived and expressed the external manifestation</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 69</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>and\r\nactivities of the Asura in a way sufficient to open men\'s eyes to the\r\nrealities involved. Thus they have declared that the present war is a\r\nconflict between two ideals, to be sure, but also that the two ideals\r\nare so different that they do not belong to the same plane or order;\r\nthey belong to different planes and different orders. On one side the\r\nwhole endeavour is to bring man down from the level to which he has\r\narisen in the course of evolution to something like his previous\r\nlevel and to keep him imprisoned there. That this is really their\r\naim, the protagonists and partisans themselves have declared frankly\r\nand freely and loudly enough, without any hesitation or reservation.\r\nHitler\'s \'Mein Kampf\' has become the Scripture of the New Order; it\r\nhas come with a more categorical imperative, a more supernal\r\nauthority than the Veda, the Bible or the Koran.</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>When man was a dweller of the forest, – a jungle man,\r\n– akin to his forbear the ape, his character was wild and savage,\r\nhis motives and impulsions crude, violent, egoistic, almost wholly\r\nimbedded in, what we call, the lower vital level; the light of the\r\nhigher intellect and intelligence had not entered into them. Today\r\nthere is an uprush of similar forces to possess and throw man back to\r\na similar condition. This new order asks only one thing of man,\r\nnamely, to be strong and powerful, that is to say, fierce, ruthless,\r\ncruel and regimented. Regimentation can be said to be the very\r\ncharacteristic of the order, the regimentation of a pack of wild dogs\r\nor wolves. A particular country, nation or race-it is German,y in\r\nEurope and, in her wake, Japan in Asia – is to be the sovereign\r\nnation or master race <I>(Herrenvolk); </I>the rest of mankind –\r\nother countries and peoples – should be pushed back to the status\r\nof servants and slaves, mere hewers of wood and drawers of water.\r\nWhat the helots were in ancient times, what the serfs were in the\r\nmediaeval ages, and what the subject peoples were under the worst\r\nforms of modern imperialism, even so will be the entire mankind under\r\nthe new overlordship, or something still worse. For whatever might\r\nhave been the external conditions in those ages and systems, the\r\nupward aspirations of man were never doubted or questioned-they were\r\nfully respected and honoured. The New Order has pulled all that down\r\nand cast them to the winds. Furthermore in the new regime, it is not</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 70</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>merely\r\nthe slaves that suffer in a degraded condition, the masters also, as\r\nindividuals, fare no better. The individual here has no respect, no\r\nfreedom or personal value. This society or community of the masters\r\neven will be like a bee-hive or an ant-hill; the individuals are\r\nmerely functional units, they are but screws and bolts and nuts and\r\nwheels in a huge relentless machinery. The higher and inner\r\nrealities, the spontaneous inspirations and self-creations of a free\r\nsoul – art, poetry, literature-sweetness and light – the good and\r\nthe beautiful – are to be banished for ever; they are to be\r\nregarded as things of luxury which enervate the heart, diminish the\r\nlife-force, distort Nature\'s own virility. Man perhaps would be the\r\nworshipper of Science, but of that Science which brings a tyrannical\r\nmastery over material Nature, which serves to pile up tools and\r\ninstruments, arms and armaments, in order to ensure a dire efficiency\r\nand a grim order in practical life.</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Those that have stood against this Dark Force and its\r\nover-shadowing menace – even though perhaps not wholly by choice or\r\nfree-will, but mostly compelled by circumstances – yet, because of\r\nthe stand they have taken, now bear the fate of the world on their\r\nshoulders, carry the whole future of humanity in their march. It is\r\nof course agreed that to have stood against the Asura does not mean\r\nthat one has become <I>sura, </I>divine or godlike; but to be able to\r\nremain human, human instruments of the Divine, however frail, is\r\nsufficient for the purpose, that ensures safety from the great\r\ncalamity. The rule of life of the Asura implies the end of progress,\r\nthe arrest of all evolution; it means even a reversal for man. The\r\nAsura is a fixed type of being. He does not change, his is a hardened\r\nmould, a settled immutable form of a particular consciousness, a\r\ndefinite pattern of qualities and <I>activities – gunakarma.\r\n</I>Asura-nature means a fundamental ego-centricism, violent and\r\nconcentrated self-will. Change is possible for the human being; he\r\ncan go downward, but he can move upward too, if he chooses. In the\r\nPuranas a distinction has been made between the domain of enjoyment\r\nand the domain of action. Man is the domain of action par excellence;\r\nby him and through him evolve new and fresh lines of activity and\r\nimpulsion. The domain of enjoyment, on the other hand, is where we\r\nreap the fruits of our past Karma; it is the result of an accumulated\r\ndrive of all </FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 71</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>that\r\nwe have done, of all the movements we have initiated and carried out.\r\nIt is a status of being where there is only enjoyment, not of\r\nbecoming where there can be development and new creation. It is a\r\ncondition of gestation, as it were; there is no new Karma, no\r\ninitiative or change in the stuff of the consciousness. The Asuras\r\nare <I>bhogamaya purusha, </I>beings of enjoyment; their domain is a\r\ncumulus of enjoyings. They cannot strike out a fresh line of\r\nactivity, put forth a new mode of energy that can work out a growth\r\nor transformation of nature. Their consciousness is an immutable\r\nentity. The Asuras do not mend, they can only end. Man can certainly\r\nacquire or imbibe Asuric force or Asura-like qualities and\r\nimpulsions; externally he can often act very much like the Asura; and\r\nyet there is a difference. Along with the dross that soils and\r\nobscures human nature, there is something more, a clarity that opens\r\nto a higher light, an inner core of noble metal which does not submit\r\nto any inferior influence. There is this something More in man which\r\nalways inspires and enables him to break away from the Asuric nature.\r\nMoreover, though there may be an outer resemblance between the Asuric\r\nqualities of man and the Asuric qualities of the Asura, there is an\r\nintrinsic different, a difference in tone and temper, in rhythm and\r\nvibration, proceeding as they do, from different sources. However\r\ncruel, hard, selfish, egocentric man may be, he knows, he admits –\r\nat times, if hot always, at heart, if not openly, subconsciously, if\r\nnot wholly consciously – that such is not the ideal way, that these\r\nqualities are not qualifications, they are unworthy elements and have\r\nto be discarded. But the Asura is ruthless, because he regards\r\nruthlessness as the right thing, as the perfect thing, it is an\r\nintegral part of his swabhava and swadharma, his law of being and his\r\nhighest good. Violence is the ornament of his character.</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The outrages committed by Spain in America, the\r\noppression of the Christians by Imperial Rome, the brutal treatment\r\nof Christians by Christians themselves (the inquisition, that is to\r\nsay) or the misdeeds of Imperialists generally were wrong and, in\r\nmany cases, even inhuman and unpardonable. But when we compare with\r\nwhat Nazi Germany has done in Poland or wants to do throughout the\r\nworld, we find that there is a difference between the two not only in\r\ndegree, but in kind.</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 72</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>One\r\nis an instance of the weakness of man, of his flesh being frail; the\r\nother illustrates the might of the Asura, his very spirit is\r\nunwilling. One is undivine; the other antidivine, positively hostile.\r\nThey who cannot discern this difference are colour-blind: there are\r\neyes to which all deeper shades of colour are black and all lighter\r\nshades white.</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The Asura triumphs everywhere for a while because his\r\npower is well-built, perfectly organised. Human power is constituted\r\ndifferently and acts differently; it is full of faults and flaws to\r\nstart with and for a long time. There is no gap anywhere in the power\r\nof the Asura, no tear or stitch-it is streamlined, solid, of one\r\npiece; it is perfection itself in its own kind once for all. Man\'s\r\nbeing is made up of conflicts and contradictions; he moves step by\r\nstep, slowly and laboriously, through gradual purification; he grows\r\nthrough endeavour and struggle. Man triumphs over the Asura only in\r\nso far as he moulds himself in the ways of the divine power. But in\r\nthe world, the Divine and his powers remain behind, because the field\r\nof actuality in front is still the domain of the As\'ura. The outer\r\nfield, the gross vehicle – body and life and mind – all this is\r\nconstituted by Ignorance and Falsehood; so the Asura can always\r\nestablish there his influence and hold sway and has actually done so.\r\nMan becomes easily an instrument of the Asura, though often\r\nunwittingly; the earth is naturally in the firm grasp of the Asura.\r\nFor the gods to conquer the earth, to establish their rule in the\r\nearth consciousness requires labour and endeavour and time. </FONT>\r\n</P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>No doubt, the violences indulged by men in older times,\r\nespecially when they acted in groups and packs, were often inflamed\r\nand inspired by an Asuric influence. But today it must be clearly\r\nseen and recognised that it is the Asura himself with the whole band\r\nof his army that has descended upon the earth; they have possessed a\r\npowerfully organised human collectivity, shaped it in their mould,\r\nusing it to complete their conquest of mankind and consolidate their\r\ndefinitive reign upon earth.</FONT></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>As we see it we believe that the whole future of\r\nmankind, the entire value of earthly life depends upon the issue of\r\nthe present deadly combat. The path that man has followed so long\r\ntended steadily towards progress and evolution – how-</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 73</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>ever\r\nslow his steps, however burdened with doubt and faintness his mind\r\nand heart in the ascent. But now the crucial parting of the ways\r\nlooms before him. The question is, will the path of progress be\r\nclosed to him for ever, will he be compelled to revert to a former\r\nunregenerate state or even something worse I than that? Or will he\r\nremain free to follow that path, rise gradually and infallibly\r\ntowards perfection, towards a purer, I fuller, higher and vaster\r\nluminous life? Will man come down\' to live the life of a blind\r\nhelpless slave under the clutches of I the Asura or even altogether\r\nlose his soul and become the legendary demon who carries no head but\r\nonly a decapitated trunk?</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>We believe that the war of today is a war between the\r\nAsura and men, human instruments of the gods. Man certainly is a\r\nweaker vessel in comparison with the Asura – on this material plane\r\nof ours; but in man dwells the Divine – and against the divine\r\nforce and might, no asuric power can ultimately prevail. The human\r\nbeing who has stood against the Asura has by that very act sided with\r\nthe gods and received the support and benediction of the Divine. The\r\nmore we become conscious about the nature of this war and consciously\r\ntake the side of the progressive force, of the divine force\r\nsupporting it, the more will the Asura be driven to retire, his power\r\ndiminished, his hold relaxed. But if through ignorance and blind\r\npassion, through narrow vision and obscurant prejudice we fail to\r\ndistinguish the right from the wrong side, the dexter from the\r\nsinister, surely we shall invite upon mankind utter misery and\r\ndesolation. It will be nothing less than a betrayal of the Divine\r\nCause.</FONT></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The fate of India too is being decided in this\r\nworld-crisis – on the plains of Flanders, on the steppes of\r\nUkraine, on the farthest expanses of the Pacific. The freedom of\r\nIndia will become inevitable and even imminent in proportion as she\r\nbecomes cognizant of the underlying character and significance of the\r\npresent struggle, deliberately takes the side of the evolutionary\r\nforce, works for the gods, in proportion as she grows to be an\r\ninstrument of the Divine Power. The instrument that the Divine\r\nchooses is often, to all appearances, faulty and defective, but since\r\nit has this higher and mightier support, it will surely outgrow all\r\nits drawbacks</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 74</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>and\r\nlapses, it will surmount all dangers and obstacles and become\r\nunconquerable. This – is what the spiritual seeker means by saying\r\nthat the Divine Grace can make the lame leap across the mountain.\r\nIndia\'s destiny today hangs in the balance; it lies in the choice of\r\nher path.</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>A great opportunity is offered to India\'s soul, a mighty\r\nauspicious moment is come, if she can choose. If she chooses rightly,\r\nthen can she arrive at the perfect fulfilment of her agelong\r\nendeavour, her life mission. India has preserved and fostered through\r\nthe immemorial spiritual living of her saints and seers and sages the\r\ninvaluable treasure, the vitalising, the immortalising power of\r\nspirituality, so that it can be placed at the service of terrestrial\r\nlife for the deliverance of mankind, for the transfiguration of the\r\nhuman type. It is this for which India lives; by losing this India\r\nloses all her reason of existence <I>– raison d\'&ecirc;tre – the\r\ne</I>arth and humanity too lose all significance. Today we are in the\r\nmidst of an incomparable ordeal. If we know how to take the final and\r\ncrucial step, we come out of it triumphant, a new soul and a new\r\nbody, and we make the path straight for the Lord. We have to\r\nrecognise clearly and unequivocally that victory on\' one side will\r\nmean that the path of the Divine – of progress and evolution and\r\nfulfilment – will remain open, become wider and smoother and safer;\r\nbut if the victory is on the other side, the path will be closed\r\nperhaps for ever, at least for many ages and even then the travail\r\nwill have to be undergone again under the most difficult conditions\r\nand circumstances. Not with a political shortsightedness, not out of\r\n-the considerations of convenience or diplomacy, of narrow parochial\r\ninterests, but with the steady vision of the soul that encompasses\r\nthe supreme welfare of humanity, we have to make our choice, we have\r\nto go over to the right side and oppose the wrong one with all the\r\nintegrity of our life and being. The Allies, as they have been justly\r\ncalled, are really our allies, our friends and comrades, in spite of\r\ntheir thousand faults and defects; they have stood on the side of the\r\nTruth whose manifestation and triumph is our goal. Even though they\r\ndid not know perhaps in, the beginning what they stood for, even\r\nthough perhaps as yet they do not comprehend the full sense and\r\nsolemnity of the issues, still they have chosen a side which is ours,\r\nand we have to stand by them whole-</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 75</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>heartedly\r\nin an all-round comradeship if we want to be saved from a great\r\nperdition.</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>This war is a great menace; it is also a great\r\nopportunity. It can land humanity into a catastrophe; it can also\r\nraise it to levels which would not have been within its reach but for\r\nthe occasion. The Forces of Darkness have precipitated them&shy;selves\r\nwith all their might upon the world, but by their very downrush have\r\ncalled upon the higher Forces of Light also to descend. The true\' use\r\nof the opportunity offered to man would be to bring about a change,\r\nbetter still, a reversal, in his consciousness, that is to say, it\r\nwill be of highest utility if it forces upon him by the pressure of\r\ninexorable circumstances – since normally he is so unwilling and\r\nincapable to do it through a spontaneous inner awakening – the\r\ninescapable decision that he P1ust change and shall change; and the\r\nchange is to be for or towards the birth of a spiritual consciousness\r\nin earthly life. Indeed the war might be viewed&quot; as the\r\nbirth-pangs of such a spiritual consciousness. Whether the labour\r\nwould be sublimely fruitful here and how or end in barrenness is the\r\nquestion the Fates and the gods are asking of man – the mortal\r\nbeing – today.</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 76</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-13_The World War','','publish','closed','open','','13_the-world-war','','','2021-11-23 17:58:07','2021-11-23 17:58:07','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/13_the-world-war/',0,'post','',0),(1701,1,'2021-11-23 17:58:07','2021-11-23 17:58:07','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040107;18354100\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;4055400\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 21.59cm 27.94cm; margin-left: 1.08cm; margin-right: 2.54cm; margin-top: 2.54cm; margin-bottom: 2.54cm }\r\n		P { margin-bottom: 0.21cm }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"text-indent:0.34cm; line-height:150%; margin-bottom:0;margin-top:0\">\r\n<b><font size=\"4\">Independence<FONT FACE=\"Arial Narrow, sans-serif\"> </FONT>and its Sanction</font></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.34cm; margin-top: 0; margin-bottom: 0; line-height: 150%\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">INDEPENDENCE is not a gift which one can receive from\r\nanother, it is a prize that has to be won. In the words of the poet\r\nBhasa, used in respect of empire, we can say also of liberty:</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<p align=\"justify\" style=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT FACE=\"Times New Roman,serif\"><I><span style=\"font-size:12pt;\">Talloke na\r\ntu yacyate na tu punardinaya diyate</span></I></FONT></p>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\"><BR>it\r\nis not a thing to be got for the mere asking, nor is it a thing to be\r\nmade over to a weakling.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The lead Sri Aurobindo gave in this connection has not,\r\nsad to say, sufficiently attracted the attention of our people.\r\nIndeed what he suggested was exactly, (under the circumstances, the\r\nbest way to acquire the necessary fitness, organised strength,\r\ncapacity, the might and consequently the right just the sanction, in\r\nother words, that can uphold a demand. We are always ignoring the\r\nbroad fact that we have not the wherewithal to fight the British,\r\neven if it is found necessary to do so for our purpose. A revolution,\r\nmeaning a chaos and confusion, is not the best means to drive out the\r\n&quot;die-hard Imperialism&quot; as we choose to call it. Nor can\r\ncunning or expediency or legal jugglery be of any avail, nor work\r\nthat is perfunctory, desultory, scampy. The force that can compel a\r\nchange in the British has got to be of a different character: neither\r\nemotional excitement nor anger nor spite nor a philo&shy;sophical or\r\nmoral vindication of our cause can be an adequate lever. We declare\r\nit is a war: well then, we will have to arm ourselves as in war. That\r\nis to say, we must command a strength that is calm, collected,\r\npoised, organised – objectively acquired and marshalled, not simply\r\nsubjectively thought out or taken for granted. That alone can be the\r\nimperative sanction to all our claims and demands, our wishes and\r\naspirations. \r\n</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.34cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page – 96</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Precisely, the present war brings to our door the\r\nopportunity most suited to the acquisition and development of this\r\npower and strength. The very things the Indian temperament once had\r\nin abundance but now lacks most and has to recover&shy; –\r\ndiscipline, organization, impersonality and objectivity in work, hard\r\nand patient labour, skill of execution in minute details –\r\nqualities by virtue of which power is not only acquired, but\r\nmaintained and fostered – are now made more easily available. These\r\nqualities cannot be mastered and developed with such facility and\r\nswiftness as under the pressure of the demands of a war. This does\r\nnot mean that we have got to be militarists. But the world is such\r\nthat if we wish to live and prosper we must know how to make use of\r\nthe materials and conditions that are given to us. Many good things\r\nare im&shy;bedded among bad ones, and wisdom and commonsense do not\r\nadvise us to throw out the baby with the bath-water. That is another\r\nmatter, however.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">If we had joined hands with the British in the war-work\r\non their own terms – to try to compel them to our terms is to put\r\nthe cart before the horse – we would have seen that as we proceeded\r\nwith the work, more and more of it came auto&shy;matically under our\r\ncharge, however small or slight it might have looked in the\r\nbeginning. In the end or very soon we would have found that our\r\npossession of the field was an accom&shy;plished fact, there could be\r\nno question of denying or refusing, the fact had to be accepted –\r\nadmitted and ratified. It is the well-known policy of the camel which\r\nAesop described in one of his Fables. We have to establish the\r\ninexorable logic of events which definitively solves the riddle, cuts\r\nthe Gordian knot as it were. A theoretical, that is to say, a moral\r\nand legal pact or understanding is but a dam of sands.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Power is best gained and increased in this way, </span><I><span style=\"font-size:12pt;\">viz.,\r\n</span></I><span style=\"font-size:12pt;\">through work, through practical application of it, in its\r\npainstaking execution – no matter with what insignificant fund we\r\nstart with. Let all power come into my hands, let me be legally and\r\nverbally recognised as free and invested with plenary power, then\r\nalone I can exercise my power, otherwise not – &shy;this is the cry\r\nof romantic idealism, of sentimental hunger: it has all the\r\nimpatience and incompetence of visionaries – &shy;</span><I><span style=\"font-size:12pt;\">illumines –\r\n</span></I><span style=\"font-size:12pt;\">It</span><I><span style=\"font-size:12pt;\"> </span></I><span style=\"font-size:12pt;\">is not the clear and solid wisdom of experience.</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.34cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page – 97</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">We naturally consider the British as our enemy and in\r\norder to combat and compel them we have been trying to bring together\r\nall the differing elements in our midst. Close up the ranks to fight\r\na common enemy-that is our grand strategy. It is an effort that has\r\nnot succeeded till now and is not likely to succeed soon. We should\r\nhave looked a little farther ahead: with a longer view we would have\r\nspotted the greater enemy, a vastly greater immediate danger. Against\r\nthat common enemy a larger and effective unification would have been\r\nquite feasible and even easy. Indeed, if we had taken the other way\r\nround, had first united with the British against the greater common\r\nenemy, our union with ourselves – our own peoples and parties –\r\nwould have been automatically accomplished.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">That is how we read the situation. When it\r\nlooked as though there was no way left at our disposal to compose the\r\nacute and bitter differences among the multifarious Indian\r\ncollectivities and also between the Indians and the British or\r\nforeigners, precisely at that critical hour appeared the war bringing\r\na unique opportunity, a call and a message, as it were. There is\r\ncertainly clash in Nature, but always there is an effort also in her\r\nto turn that clash into concord. India had too long been the fiel</span><i><span style=\"font-size:12pt;\">d \r\npar excellen</span></i><span style=\"font-size:12pt;\">ceof\r\ndiscord and it was time that a movement for real harmony should come.\r\nYes, we say, the war was providential to us, a God-send, offering the\r\nchance of centuries. But blinded and perverted our human intelligence\r\nrefused to take it at its worth.</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.34cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page – 98</span></FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-22_Independece and its Sanction','','publish','closed','open','','22_independece-and-its-sanction','','','2021-11-23 17:58:07','2021-11-23 17:58:07','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/22_independece-and-its-sanction/',0,'post','',0),(1702,1,'2021-11-23 17:58:07','2021-11-23 17:58:07','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040108;23044700\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;4160400\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 21.59cm 27.94cm; margin-left: 1.11cm; margin-right: 2.49cm; margin-top: 2.54cm; margin-bottom: 2.54cm }\r\n		P { margin-bottom: 0.21cm }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<b><font size=\"4\">Panacea of “Ismsâ€</font></b><font size=\"4\"> </font></p><BR>\r\n<P ALIGN=CENTER STYLE=\"page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<B><span style=\"font-size:12pt;\">COMMUNISM</span></B><span style=\"font-size:12pt;\">\r\n</span></P><BR>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">COMMUNISM cannot save humanity. For if it means the\r\nDictatorship of the Proletariat, well, a healthy normal society will\r\nnot bear or tolerate it long – no Dictatorship, whether of one or\r\nof many, is likely to endure or bring in the millennium. In that\r\nsense communism is only </span><I><span style=\"font-size:12pt;\">a fascismo </span></I><span style=\"font-size:12pt;\">of small people fighting\r\nagainst </span><I><span style=\"font-size:12pt;\">a fascismo </span></I><span style=\"font-size:12pt;\">of big people. A society is not normally\r\nmade up of proletarians only: it does not consist merely of\r\nlotuseaters nor does it consist of hewers of wood and drawers of\r\nwater (peasants and labourers) alone. Even a proletariate society\r\nwill slowly and inevitably gravitate towards a stratification of its\r\n\'own. In its very bosom the bureaucracy, the military, the\r\nofficialdom of a closed body will form a class of its own. A Lenin\r\ncannot prevent the advent of a Stalin. Even if the proletarians form\r\nthe majority, by far a very large majority, even then the tyranny of\r\nthe majority is as reprehensible as the tyranny of the minority.\r\nCommunism pins its faith on struggle – the class struggle, it says,\r\nis historically true and morally justifiable. But this is a postulate\r\nall are not bound to accept. Then again, if communism means also\r\nmaterialism (dialectical or any other), that also cannot meet and\r\nsatisfy all the needs and urges of man, indeed it leaves out of\r\naccount all the deeper yearnings that lie imbedded in him and that\r\ncannot be obliterated by a mere denial. For surely man does not live\r\nby bread alone, however indispensable that article may be to him: not\r\neven culture – the kind admitted by communism, severely\r\nintellectual, rational, scientific, pragmatic – can be the be-all\r\nand end-all of human civilisation. Communistic Russia attempted to\r\nsweep away all \r\n</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n125</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">traces\r\nof religion and church and piety; the attempt does not seem to have\r\nbeen very successful.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">As a matter of fact, Communism is best taken as a\r\nsymptom of the disease society suffers from and not as a remedy. The\r\ndisease is a twofold bondage from which man has always been trying to\r\nfree himself. It is fundamentally the same &quot;bondage which the\r\ngreat French Revolution sought most vigorously and violently to shake\r\noff – an economic and an ideological bondage, that is to say,\r\ntranslated in the terms of those days, the tyranny of the court and\r\nthe nobility and the tyranny of the Church. The same twofold bondage\r\nappears, again today combated by Communism, </span><I><span style=\"font-size:12pt;\">viz., </span></I><span style=\"font-size:12pt;\">Capitalism\r\nand Bourgeoisie. Originally and essentially, however, Communism meant\r\nan economic system in which there is no personal property, all\r\nproperty being held in common. It is an ideal that requires a good\r\ndeal of ingenuity to be worked out in all details, to say the least.\r\nCertain religious sects within restricted membership tried the\r\nexperiment. Indeed some kind of religious mentality is required, a\r\nmentality freed from normal mundane reactions, as a preliminary\r\ncondition in order that such an attempt might be successful. A\r\nperfect or ideal communism may be possible only when man\'s character\r\nand nature has undergone a thorough and radical change. Till then it\r\nwill be a Utopia passing through various avatars.\r\n</span></P><BR>\r\n<P ALIGN=CENTER STYLE=\"page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<B><span style=\"font-size:12pt;\">SOCIALISM</span></B><span style=\"font-size:12pt;\">\r\n</span></P><BR>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Nor can socialism remedy all the ills society suffers\r\nfrom, if it merely or mainly means the abolition of private\r\nenterprise and the assumption by the State of the entire economic and\r\neven cultural or educational apparatus of the society. Even as an\r\neconomic proposition State Socialism, which is only another name of\r\nTotalitarianism, is hardly an unmixed good. First of all, however\r\nselfish and profiteering the individual may be, still, one must\r\nremember that it is always the individual who is adventurous and\r\ninventive, it is he who discovers, creates new things and beautiful\r\nthings. A collective or global enterprise makes for massiveness and\r\nquantity, but it means also uniformity, often a dead uniformity: for\r\nvariety, for originality, as well as for the aesthetic tone and the\r\nhuman \r\n</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n126</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">touch,\r\nthe personal element is needed, seems to be indispensable. Education\r\nin such a system would mean a set routine and pattern, an efficient\r\nmachine to bring out consistently and continuously uniform types of\r\nmen who are more or less \'automatons, mechanical and regimented in\r\ntheir make-up and behaviour. An all-out socialistic Government will\r\nbear down and entomb the deeper springs of human consciousness, the\r\nmagic powers of initiative and creativity that depend upon individual\r\nliberty and the free play of personal choice. We do not deny that\r\nSocialism is an antidote to another malady in the social body – the\r\nparcellation, the fragmentation into a thousand petty interests-all\r\naggressive and combative-of the economic strength of a community, and\r\nalso the stupendous inequality and maldistribution of wealth and\r\nopportunity. But it brings in its own poison.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">It is a great illusion, as has been pointed out by many,\r\nthat a collective and impersonal body cannot be profiteers and\r\nwar-mongers. A nation as a whole can very well be moved by greed and\r\nviolence and </span><I><span style=\"font-size:12pt;\">Sieglust </span></I><span style=\"font-size:12pt;\">(passion for conquest)&shy; – Nazism\r\nhas another name, it is also called National Socialism. Everything\r\ndepends not upon the form, but the spirit that animates the form. It\r\nis the spirit, man\'s inner nature that is to be handled, dealt with\r\nand changed; outer systems and forms have only a secondary\r\nimportance.\r\n</span></P><BR>\r\n<P ALIGN=CENTER STYLE=\"page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<B><span style=\"font-size:12pt;\">NATIONALISM</span></B><span style=\"font-size:12pt;\">\r\n</span></P><BR>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Again, Nationalism is also not the </span><I><span style=\"font-size:12pt;\">summum bonum </span></I><span style=\"font-size:12pt;\">of\r\ncollective living. The nation has emerged out of the family and the\r\ntribe as a greater unit of the human aggregate. But this does not\r\nmean that it is the last word on the subject, that larger units are\r\nnot to be found or formed. In the present-day juncture it is\r\nnationalism that has become a stumbling-block to a fairer solution of\r\nhuman problems. For example, India, Egypt, Ireland, even Poland,\r\nwhatever may be the justifying reasons, are almost exclusively,\r\nchauvinistically, nationalistic. They believe that the attainment of\r\ntheir free, unfettered, separate national existence first will\r\nautomatically bring in its train all ideal results that have been\r\npostponed till now. They do not see, however, that in the actual\r\ncircumstances an internationa</span>l</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n127</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<span style=\"font-size:12pt;\">solution has the greater chance of bringing about a happier solution\r\nfor the nation too, and not the other way round. The more significant\r\nurge today is towards this greater aggregation – Pan-America,\r\nPan-Russia, Pan-Arabia, a Western European Block and an Eastern\r\nEuropean Block are movements that have been thrown up because of \'a\r\ngreater necessity in human life and its evolution. Man\'s stupidity,\r\nhis failure to grasp the situation, his incapacity to march with\r\nNature, his tendency always to fall back, to return to the outdated\r\npast may delay or cause a turn or twist in this healthy movement, but\r\nit cannot be permanently thwarted or denied for long. Churchill\'s\r\nmemorable call to France, on the eve of her debacle, to join and form\r\nwith Britain a single national union, however sentimental or even\r\nludicrous it may appear to some, is; as we see it, the cry of\r\nhumanity itself to transcend the modern barriers of nationhood and\r\nrise to a higher status of solidarity and collective consciousness.<BR>\r\n</span></P>\r\n<P ALIGN=CENTER STYLE=\"page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<B><span style=\"font-size:12pt;\">INTERNATIONALISM</span></B><span style=\"font-size:12pt;\">\r\n</span></P><BR>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">And yet internationalism is not the one thing needful\r\neither. If it means the obliteration of all national values, of all\r\ncultural diversity, it will not certainly conduce to the greater\r\nenrichment and perfection of humanity. Taken by itself and in its\r\nabsolute sense, it cannot be a practical success. The fact is being\r\nproved every moment these days. Internationalism in the economic\r\nsphere, however, seems to have a greater probability and utility than\r\nin the merely political sphere. Economics is forcing peoples and\r\nnations to live together and move together: it has become the\r\nsoldering agent in modern times of all the elements – the groups\r\nand types of the human family that were so long separate from each\r\nother, unknown to each other or clashing with each other. But that is\r\ngood so far as it goes. Powerful as economic forces are, they are not\r\nthe only deciding or directing agents in human affairs. That is the\r\ngreat flaw in the &quot;International&quot;, the Marxian type of\r\ninternationalism which has been made familiar to us. Man is not a\r\npolitical animal, in spite of Aristotle, nor is he an economic\r\nanimal, in spite of Marx and Engels. Mere economics, even when\r\nworking for a greater unity of mankind, tends to work</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n128</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">more\r\nfor uniformity: it reduces man to the position of a machine and a\r\nphysical or material machine at that. By an irony of fate. the human\r\nvalue for which the international proletariate raised its bann6r of\r\nrevolt is precisely what suffers in the end. The Beveridge Plan, so\r\nmuch talked of nowadays, made such an appeal, no doubt because of the\r\neconomic advantages it ensures, but also, by far and large, because\r\nit views man as a human being in and against the machine to which he\r\nbelongs, because it is psychologically a scheme to salvage the\r\nmanhood of man, so far as is possible, out of a rigidly mechanistic\r\nindustrial organization\r\n</span></P>.<BR>\r\n<P ALIGN=CENTER STYLE=\"page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<B><span style=\"font-size:12pt;\">HUMANISM</span></B><span style=\"font-size:12pt;\">\r\n</span></P><BR>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">So the cry is for greater human values. Man needs food\r\nand shelter, goes without saying, but he yearns for other things\r\nalso, air and light: he needs freedom, he needs culture – higher\r\nthoughts, finer emotions, nobler urges – the field and expression\r\nof personal worth. The acquisition of knowledge, the creation of\r\nbeauty, the pursuit of philosophy, art, literature, and science in\r\ntheir pure forms and for their own sake are things man holds dear to\r\nhis heart. Without them life loses its charm and significance. Mind\r\nand sensibility must be free to roam, not turned and tied to the\r\nexclusive needs and interests of physical life, free, that is to say,\r\nto discover and create norms and ideals and truths that are values in\r\nthemselves and also lend values to the matter-of-fact terrestrial\r\nlife. It is not sufficient that all men should have work and wages,\r\nit is not sufficient that I all should have learnt the three R\'s, it\r\nis not sufficient that they should understand their rights –\r\nsocial, political, economic – and claim and vindicate them. Nor is\r\nit sufficient for men to r become merely useful or indispensable–\r\nalthough happy and I contented –members of a collective body. The\r\nindividual must be free, free in his creative joy to bring out and\r\nformulate, in thought, in speech, in action, in all the modes of\r\nexpression, the truth, the beauty, the good he experiences within. An\r\nall&shy;-round culture, a well-developed mind, a well-organised life,\r\na well-formed body, a harmonious working of all the members of the\r\nsystem at a high level of consciousness – that is man\'s need, for\r\nthere lies his self-fulfilment. That is the ideal of \r\n</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n129</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<span style=\"font-size:12pt;\">Humanism\r\n– which the ancient Gr&aelig;co-Roman culture worshipped, which was\r\nagain revived by the Renaissance and which once again became a fresh\r\nand living force after the great Revolution and is still the high\r\nlight to which Science and modern knowledge turns.\r\n</span></P><BR>\r\n<P ALIGN=CENTER STYLE=\"page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<B><span style=\"font-size:12pt;\">THE MORE BEYOND</span></B><span style=\"font-size:12pt;\">\r\n</span></P><BR>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">And yet this is not the grand finale, the </span><I><span style=\"font-size:12pt;\">nee plus\r\nultra. </span></I><span style=\"font-size:12pt;\">For, man does not stop with man; in the tremendous phrase\r\ncarved by Nietzsche, &quot;Man is a thing that shall be surpassed.&quot;\r\nUntil and unless man surpasses himself, finds a focus and fulcrum\r\noutside and beyond his normal human – too human – self, he cannot\r\nentirely and radically change his nature and rebuild his society on\r\nan altogether different pattern. Man has to reach his divine status,\r\nbecome the Divine, within and out&shy;side, body and soul; then only\r\ncan the ills to which he is exposed totally vanish and then alone can\r\nhe enjoy individually and collectively a perfect life on earth.\r\nNaturally man is not expected to accomplish this mighty work alone\r\nand unaided, he can rest assured and comforted, for Nature herself is\r\nmoving inexorably towards that consummation.</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n130</span></FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-26_Panacea of Isms','','publish','closed','open','','26_panacea-of-isms','','','2021-11-23 17:58:07','2021-11-23 17:58:07','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/26_panacea-of-isms/',0,'post','',0),(1703,1,'2021-11-23 17:58:07','2021-11-23 17:58:07','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040213;10103300\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;21510600\">\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">A\r\nChapter of Human Evolution</font></b><font size=\"4\"><BR></font><BR>\r\n			</p>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3 style=\"font-size: 11pt\">THE\r\nappearance of the Greeks on the stage of human civilisation is a\r\nmystery to historians. They are so different from all that preceded\r\nthem. There does not seem to exist any logical link between them and\r\nthe races from whom they are supposed to have descended or whose\r\nsuccessors they were. The Minoan or Cretan civilisation is said to be\r\ncradle of the Greek, but where is the parallel or proportion between\r\nthe two, judging from whatever relics have been left over from the\r\nolder, the more ancient one. Indeed that is the term which best\r\ndescribes the situation. Whatever has gone before the Hellenic\r\nculture is ancient; they belong to the <I>Old Regime. </I>Egypt is\r\nold, Phoenicia is old, the Hebrews are old, all the other races of\r\nthe old world are old, not merely chronologically, but\r\npsychologically. But Hellas is modern. There is a breath in the\r\nIonian atmosphere, a breath of ozone, as it were, which wafts down to\r\nus, even into the air of today. Homer and Solon, Socrates and\r\nAristotle, Pythagoras and Plato are still the presiding gods ruling\r\nover the human spirit that was born on Olympus and Ida.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.32cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 style=\"font-size: 11pt\">Human\r\nevolution took a decisive turn with the advent of the Hellenic\r\nculture and civilisation. All crises in evolution are a sudden\r\nrevelation, an unexpected outburst, a <I>saltum, </I>a leap into the\r\nunknown. Now, what the Greeks brought in was the Mind, the luminous\r\nReason, the logical faculty that is married to the senses, no doubt,\r\nbut still suffused with an inner glow of consciousness. It is the\r\nfaculty mediating between a more direct and immediate perception of\r\nthings, Intuition and Instinct, on the one hand, and on the other,\r\nthe perception given by the senses and a power of control over\r\nmaterial things. Take Egypt or Israel or Chaldea, what one finds\r\nprominent there is the instinctive-intuitive man, <I>spontaneous –\r\nprime-sautier – ima</I></FONT><FONT SIZE=3>ginative,\r\n</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<SPAN LANG=\"en-US\" style=\"font-style: normal\"><FONT SIZE=2>Page\r\n– 219</font></span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"font-style: normal; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>mythopoeic, clairvoyant, clairaudient (although not very clear, in\r\nthe modern and Greek sense), bringing into this world things of the\r\nother world and pushing this world as much as possible into the\r\nother, maintaining a kind of direct connection and communion between\r\nthe two. The Greeks are of another mould. They are a rational people;\r\nthey do not \'I move and act simply or mainly by instinctive\r\nreactions, but j even these are filtered in them through a light of\r\nthe Mind of</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3 style=\"font-size: 11pt\">Intelligence,\r\na logical pattern, a rational disposition of things; through Mind\r\nthey seek to know Matter and to control it. It is the modern\r\nmethodology, that of observation and experiment, in other words, the\r\nscientific procedure. The Greeks have had their gods, their\r\nmythology; but these are modelled some-what differently: the gods are\r\nmade more human, too human, j as has often been observed. Zeus and\r\nJuno (Hera) are infinitely more human than Isis and Osiris or Moloch\r\nand Baal or even the Jewish Jehovah. These vital gods have a sombre\r\nair about them, solemn and serious, grim and powerful, but they have\r\nnot the sunshine, the radiance and smile of Apollo (Apollo Belvedere)\r\nor Hermes. The Greeks might have, they must have taken up their gods\r\nfrom a more ancient Pantheon, but they have, after the manner of\r\ntheir sculptor Phidias, remoulded them, shaped and polished them,\r\nmade them more luminous and nearer and closer to earth and men.<FONT FACE=\"Luxi Serif\">&sup1;</FONT>\r\nWas it not said of Socrates that he brought down the gods from heaven\r\nupon earth?</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.46cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>The\r\nintermediary faculty – the Paraclete, which the Greeks brought to\r\nplay is a corner-stone in the edifice of human progress. It is the\r\nformative power of the Mind which gives things their shape and\r\ndisposition, their consistency and cogency as physical realities.\r\nThere are deeper and higher sources in man, more direct, immediate\r\nand revealing, where things have their birth and origin; but this one\r\nis necessary for the embodiment, for the building up and maintenance\r\nof the subtler and profounder truths in an earthly structure,\r\nestablish and fix them in the normal consciousness. The Socratic\r\nDialogues are rightly placed at the start of the modern culture; they</FONT><BR><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.38cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT>\r\nThe Olympians as opposed to the Chthonian gods. The Olympians were\r\nwhite in colour, the Chthonians black or blood-red: the Olympian\r\ntemples faced the East, while the Chthonian faced the West and so on.</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent: 0.38cm; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 220</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3 style=\"font-size: 11pt\">set\r\nthe pattern of modern mentality. That rational turn of mind, that\r\nmental intelligence and understanding as elaborated, formulated,\r\ncodified by the Aristotelian system was the light that shone through\r\nthe Gr<FONT FACE=\"Luxi Serif\">&aelig;</FONT>co-Latin culture of the\r\nRoman days; that was behind the culture and civilisation of the\r\nMiddle Ages. The changes and revolutions of later days, social or\r\ncultural, did not affect it, rather were based upon it and inspired\r\nby it. And even today our scientific culture maintains and continues\r\nthe tradition.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.33cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>The\r\nMind of Reason is a kind of steel-frame for other movements of\r\nconsciousness – pure ideas, imaginations or instinctive and sensory\r\nnotions, or even secret intimations and visions of deeper truths and\r\ngreater realities – to take body, to find a local habitation and\r\nname and be firmly stabilised for experience or utilisation in\r\nphysical life. There was indeed a hiatus in the human consciousness\r\nof the earlier period. Take, for example, the earliest human\r\ncivilisation at its best, of which we have historical record, the\r\nVedic culture of India: human consciousness is here at its optimum,\r\nits depth and height is a thing of wonder. But between that world, an\r\nalmost occult world and this world of the physical senses there is a\r\ngap. That world was occult precisely because of this gap. The\r\nphysical life and mind could translate and represent the\r\nsupra-physical only in figures and symbols; the impact was direct,\r\nbut it expressed itself in hieroglyphs. Life itself was more or less\r\na life of rites and ceremonies, and mind a field of metaphors and\r\nlegends and parables. The parable, the myth was an inevitability with\r\nthis type of consciousness and in such a world. The language spoken\r\nwas also one of images and figures, expressing ideas and perceptions\r\nnot in the abstract but as concrete objects, represented through\r\nconcrete objects. It is the Mind of Reason that brought in the age of\r\nphilosophy, the age of pure and abstract ideas, of the analytic\r\nlanguage. A significant point to note is that it was in the Greek\r\nlanguage that the pre-position, the backbone almost of the analytical\r\nlanguage, started to have an independent and autonomous status. With\r\nthe Greeks dawned the spirit of Science.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>In\r\nIndia we meet a characteristic movement. As I said the Vedas\r\nrepresented the Mythic Age, the age when knowledge was gained or life\r\nmoulded and developed through Vision </FONT>\r\n<FONT SIZE=3 style=\"font-size: 11pt\">and\r\nRevelation (Sruti, direct Hearing). </FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent: 0.34cm; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 221</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 style=\"font-size: 11pt\">The Upanishadic Age followed\r\nnext. Here we may say the descending light touched the higher reaches\r\nof the Mind, the mind of pure, fundamental, typical ideas. The\r\nconsciousness divested itself of much of the mythic and parabolic\r\napparel and, although supremely immediate and intuitive, yet was\r\nbathed with the light of the day, the clear sunshine of the normal\r\nwakeful state. The first burgeoning of the Rational Mind proper, the\r\nstress of intellect and intellectuality started towards the end of\r\nthe Upanishadic Age with the Mahabharata, for example and the\r\nBrahmanas. It flowered in full vigour, however, in the earlier\r\nphilosophical schools, the Sankhyas perhaps, and in the great\r\nBuddhist illumination – Buddha being, we note with interest, almost\r\na contemporary of Socrates and also of the Chinese philosopher or\r\nmoralist Confucius – a triumvirate almost of mighty mental\r\nintelligence ruling over the whole globe and moulding for an entire\r\ncycle human culture and destiny. The very name Buddha is significant.\r\nIt means, no doubt, the Awakened, but awakened in and through the\r\nintelligence, the mental Reason, <I>buddhi. </I>The Buddhist\r\ntradition is that the Buddhist cycle, the cycle over which Buddha\r\nreigns is for two thousand and five hundred years since his\r\nwithdrawal which takes us, it seems, to about 1956 A.D.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.39cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 style=\"font-size: 11pt\">The\r\nVeda speaks of Indra who became later on the king of the gods. And\r\nZeus too occupies the same place in Greek Pantheon. Indra is, as has\r\nbeen pointed out by Sri Aurobindo, the Divine Mind, the leader of\r\nthought-gods (Maruts), the creator of perfect forms, in which to\r\nclothe our truth-realisations in life. The later traditional Indra in\r\nIndia and the Greek Zeus seem to be formulations on a lower level of\r\nthe original archetypal Indra, where the consciousness was more\r\nmentalised, intellectualised, made more rational, sense-bound,\r\nexternal, pragmatic. The legend of Athena being born straight out of\r\nthe head of Zeus is a pointer as to the nature and character of the\r\ngods. The Roman name for Athena, Minerva, is significantly derived by\r\nscholars from Latin <I>mens, </I>which means, as we all know, <I>mind.</I></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.43cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>The\r\nGreek Mind, as I said, is the bridge thrown across the gulf existing\r\nbetween the spiritual, the occult, the intuitive and the sensuous,\r\nthe physical, the material. Since the arrival of</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent: 0.43cm; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 222</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"line-height:150%; margin-top:0; margin-bottom:0\">the\r\nHellenes a highway has been built up, a metalled macada-mised road\r\nconnecting these two levels of human experience and there is possible\r\nnow a free and open communication from the one to the other. We need\r\nnot speak any more of God and the gods and the divine principles\r\nindirectly through symbols and similes, but in mental terms which are\r\ncloser to our normal understanding and we can also utilise the form\r\nof our intellection and reasoning to represent and capture something\r\nof what lies beyond intellect and reason.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.35cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>In\r\nIndia we have an echo of the transition, rather perhaps, she held up\r\nthe type of the transition required. For here the evolution seems to\r\nhave been more gradual and the steps are more clearly visible leading\r\none to the other. India maintained an unbroken continuity in the\r\ncyclic change of the human consciousness. She was coeval with Egypt\r\nand Chaldea, Sumeria and Babylon: she communed with them perhaps in\r\nsimilar and parallel terms. And yet she changed or evolved and knew\r\nto express herself in other terms in other times. She had talked in\r\nmystic terms with the mystics and later on she talked in rational\r\nterms with rationalists. And today we see signs of her parleying with\r\nthe Scientists in scientific terms. That is how India still lives,\r\nwhile Egypt and Chaldea have gone the way of Atlantis and\r\nGondwanaland. For something is enshrined there which is eternal,\r\nsomething living and dynamic which is pressing forward to manifest\r\nand embody itself, some supreme truth and reality of the future which\r\nshe is fostering within her to deliver to nature and humanity-a new\r\nhumanity with a new nature.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent: 0.35cm; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 223</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\"></a></P>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-41_A Chapter of Human Evolution','','publish','closed','open','','41_a-chapter-of-human-evolution','','','2021-11-23 17:58:07','2021-11-23 17:58:07','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/41_a-chapter-of-human-evolution/',0,'post','',0),(1704,1,'2021-11-23 17:58:07','2021-11-23 17:58:07','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040113;2313000\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"16010101;5340600\">\r\n	<STYLE>\r\n	<!--\r\n		@page { margin-right: 1.87cm; margin-top: 2.54cm; margin-bottom: 2.54cm }\r\n		P { margin-bottom: 0.21cm; color: #000000; widows: 0; orphans: 0 }\r\n		P.western { font-family: \"Nimbus Roman No9 L\", serif; font-size: 12pt; so-language: en }\r\n		P.cjk { font-family: \"Kochi Mincho\"; font-size: 12pt; so-language:  }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"de-DE\" TEXT=\"#000000\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" class=\"western\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<b><FONT size=\"4\">The\r\nBasis of Social Reconstruction </FONT></b></p>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n \r\n<span style=\"font-size:12pt;\">&nbsp;</span></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">ANY real reconstruction of\r\nsociety, any permanent reformation of the world presupposes a real\r\nreconstruction, a permanent reformation of human nature. Otherwise\r\nany amount of casting and recasting the mere machineries would not\r\nbring about any appreciable result, but leave the thing as it is.\r\nChange the laws as much as you like, but if you do not change the\r\nnature of man, the world will not change. For it is man that makes\r\nlaws and not laws that make man. Laws express at best the demand\r\nwhich man feels within himself. A truth must realise itself in human\r\nnature before it can be codified. You may certainly legalise an\r\nideal, but that does not necessarily mean realising it. The\r\nrealisation must come first in nature and character, then it is\r\nnaturally translated into laws and institutions. A man lives the laws\r\nof his soul and being and not the law given him by the shastras. He\r\nviolates the shastras, modifies them, utilises them according to the\r\ngreater imperative of his Swabhava. </span></FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n&nbsp;</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0; text-indent:0.34cm\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">The French Revolution wanted to\r\nremould human society and its ideal was liberty, equality and\r\nfraternity. It pulled down the old machinery and set up a new one in\r\nits stead. And the result? &quot;Liberty, Equality, Fraternity&quot;\r\nremained always in effect a cry in the wilderness. Another wave of\r\nidealism is now running over the earth and the Bolshevists are its\r\nmost fiercely practical exponents. Instead of dealing merely with the\r\npolitical machinery, the Socialistic Revolution tries to break and\r\nremake, above all, the social machinery. But judged from the results\r\nas yet attained and the tendencies at work, few are the reasons to\r\nhope but many to fear the worst. Even education does not seem to\r\npromise us anything better. Which nation was better educated – in\r\nthe sense we understood and still commonly understand the word –\r\nthan Germany? </span></FONT><span style=\"font-size:12pt;\">&nbsp;</span></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page – 32\r\n</span></FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.64cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">And yet we have no hesitation\r\ntoday to call them Huns and Barbarians. That education is not giving\r\nus the right thing is proved further by the fact that we are\r\nconstantly changing our programmes and curriculums, everyday\r\nremodelling old institutions and founding new ones. Even a revolution\r\nin the educational system will not bring about the desired\r\nmillennium, so long as we lay so much stress upon the system and not\r\nupon man himself. And finally, look to all the religions of the world\r\n– we have enough of creeds and dogmas, of sermons and mantras, of\r\nchurches and temples – and yet human life and society do not seem\r\nto be any the more worthy for it. </span></FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.64cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.64cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Are we then to say that human\r\nnature is irrevocably vitiated by an original sin and that all our\r\nefforts at reformation and regeneration are, as the Indian saying\r\ngoes, like trying to straighten out the crooked tail of a dog? </span></FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.64cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.64cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">It is this persuasion which, has\r\nled many spiritual souls, siddhas, to declare that theirs is not the\r\nkingdom upon this earth, but that the kingdom of Heaven is within.\r\nAnd it is why great lovers of humanity have sought not to eradicate\r\nbut only to mitigate, as far as possible, the ills of life. Earth and\r\nlife, it is said, contain in their last analysis certain ugly and\r\nloathsome realities which are an inevitable and inexorable part of\r\ntheir substance and to eliminate one means to annihilate the other.\r\nWhat can be done is to throw a veil over the nether regions in human\r\nnature, to put a ban on their urges and velleities and to create\r\nopportunities to make social arrangements so that the higher impulses\r\nonly find free play while the lower impulses, for want of scope and\r\nindulgence, may fall down to a harmless level. This is what the\r\nReformists hope and want and no more. Life is based upon animality,\r\nthe soul is encased in an earth-sheath – man needs must procreate,\r\nman needs must seek food. But what \'human effort can achieve is to\r\nset up barriers and limitations and form channels and openings, which\r\nwill restrain these impulses, allow them a necessary modicum of play\r\nand which for the greater part will serve to encourage and enhance\r\nthe nobler urges in man. Of course, there will remain always the\r\npossibility of the whole scaffolding coming down with a crash and the\r\naboriginal in man running riot in his nudity. But we have to accept\r\nthe chance and make the best of what materials we have in hand. </span></FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.66cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page – 33\r\n</span></FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.66cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">No doubt this is a most dismal\r\nkind of pessimism. But it is the logical conclusion of all optimism\r\nthat bases itself upon a particular view of human nature. If we\r\nquestion that pessimism, we have to question the very grounds of our\r\noptimism also. As a matter of fact, all our idealism has been so long\r\ninfructuous and will be so in the future, if we do not shift our\r\nfoundation and start from a different Intuition – Weltanschauung. </span></FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.66cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.66cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Our ideals have been mental\r\nconstructions, rather than spiritual realities – realities of the\r\ndeepest and highest being. And the power by which we sought to\r\nrealise those ideals was mainly the insistence of our emotional\r\nurges, rather than Nature\'s Truth-Power. For this must be understood\r\nthat the mental, the vital and the physical form a nexus of reality\r\nwhich works in its own inexorable law and so long as we are within\r\nthem we cannot but obey the laws that guide them. Of these three\r\nstrata which form the human adhara, it is the vital which holds the\r\nkey to man\'s nature. It is the executive power, the force that\r\nfashions the realities on the physical plane; it is what creates the\r\ncharacter. The power of thought and sentiment is often much too\r\nexaggerated, even so the power of tl1.e body, that of physical and\r\nexternal rules and regulations. The mental or the physical or both\r\ntogether can mould the vital only to a limited extent, to the extent\r\nwhich is allowed by the inherent law of the vital. If the demands of\r\nthe mental and the physical are stretched too far and are not\r\nsuffered by the vital, a crash and catastrophe is bound to come in\r\nthe end. </span></FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.66cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.66cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">This is the meaning of the\r\nReformist\'s pessimism. So long as we remain within the domain of the\r\ntriple nexus, we must always take account of an original sin, an\r\naboriginal irredeem-ability in human nature. And it, is this fact\r\nwhich a too hasty optimistic idealism is apt to ignore. The point,\r\nhowever, is that man need not be necessarily bound to this triple\r\nchord of life. He can go beyond, transcend himself and find a reality\r\nwhich is the basis of even this lower poise of the mental and vital\r\nand physical. Only in order to get into that higher poise we must\r\nreally transcend the lower, that is to say, we must not be \'Satisfied\r\nwith experiencing or envisaging it through the mind and heart but\r\nmust directly commune with it, be it. There is a higher law that\r\nrules there, a power that is the truth-substance of even the vital\r\nand hence can remould it with a sovereign </span></FONT>\r\n<span style=\"font-size:12pt;\">&nbsp;</span></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page – 34\r\n</span></FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">inevitability, according to a\r\npattern which may not and is not the pattern of mental and emotional\r\nidealism, but the pattern of a supreme spiritual realism. </span></FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n&nbsp;</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.64cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">What then is required is a\r\ncomplete spiritual regeneration in man, a new structure of his soul\r\nand substance-not merely the realisation of the highest and supreme\r\nTruth in mental and emotional consciousness, but the translation and\r\napplication of the law of that truth in the power of the vital. It is\r\nhere that failed all the great spiritual or rather religious\r\nmovements of the past. They were content with evoking the divine in\r\nthe mental being, but left the vital becoming to be governed by the\r\nhabitual un-divine or at the most to be just illumined by a distant\r\nand faint glow which served, however, more to distort than express\r\nthe Divine. </span></FONT></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.64cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.64cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">The Divine Nature only can\r\npermanently reform the vital nature that is ours. Neither laws and\r\ninstitutions, which are the results of that vital nature, nor ideas\r\nand ideals which are often a mere revolt from and more often an\r\nauxiliary to it, can command the power to regenerate society. If it\r\nis thought improbable for any group of men to attain to that God\r\nNature, then there is hardly any hope for mankind. But improbable or\r\nprobable, that is the only way which man has to try and test, and\r\nthere is none other.  </span></FONT><span style=\"font-size:12pt;\">&nbsp;</span></P>\r\n<P LANG=\"en\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page – 35\r\n</span></FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-07_The Basis of Social Reconstruction','','publish','closed','open','','07_the-basis-of-social-reconstruction','','','2021-11-23 17:58:07','2021-11-23 17:58:07','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/07_the-basis-of-social-reconstruction/',0,'post','',0),(1705,1,'2021-11-23 17:58:07','2021-11-23 17:58:07','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040107;18282600\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040216;22175000\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 21.59cm 27.94cm; margin-left: 1.08cm; margin-right: 2.51cm; margin-top: 2.54cm; margin-bottom: 2.54cm }\r\n		P { margin-bottom: 0.21cm }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<P ALIGN=center STYLE=\"text-indent: 0.34cm; font-weight: 700; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT face=\"Times New Roman\">The\r\nBasic Unity</FONT><BR><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Times New Roman\">THERE\r\nis one unity which cannot be denied to India, because Nature has\r\ngiven it and man cannot withdraw or annul it. It is the geographical,\r\nthe physical unity. It is so clearly and indelibly marked that it has\r\nalways been looked upon as a definite unit by all outside its\r\nboundaries; one may call in question the cultural unity, if one\r\nchooses, one may be sceptic about the spiritual unity, but the unity\r\nof the body leaps to the eyes, even as the clear contour of a living\r\norganism. As we know, however, an individual human frame may contain\r\nmany personalities, many Jekylls and Hydes may lodge in the same\r\nphysical tenement, even so, the physical unity that is India may\r\nharbour many and diverse independent elements. Admitting even that,\r\nthe problem does not end there, it is only the beginning. The problem\r\nthat is set in such a case is, as has been pointed out by the\r\npsychologists, the problem of the integration of personality.</FONT></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT FACE=\"Times New Roman\">A\r\nfirm physical unity presupposes, at least posits the possibility of\r\nan integral unity. Otherwise the body itself would tend to break up\r\nand disintegrate. Such physical cataclysms are not unknown in Nature.\r\nHowever, a geographical unity cannot remain exclusively limited to\r\nitself; it brings about other unities by the very pressure, by the\r\ncapillary action, as it were, of the boundary. The first unity that\r\nis called into being is the economic. A <I>Zollverein </I>(Customs\r\nUnion) has almost always been the starting-point of a national union.\r\nNext or along with it comes the political unity. India\'s political\r\nand economic unity has been the great work of the British rule,\r\nhowever that rule might be distasteful to us. It is an illustration\r\nof Nature\'s method of compulsion and violence, when man\'s voluntary\r\neffort fails. India possesses a resounding roll of great</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Times New Roman\">Page\r\n– 92</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3 FACE=\"Times New Roman\">names who\r\nendeavoured to give her this solid political and economic unity;\r\nBharata, Yudhishthira, Asoka, Chandra&shy;gupta, Akbar, Shivaji have\r\nall contributed to the evergrowing unification of Indian polity. But\r\nstill what they realised was not a stable and permanent thing, it was\r\nyet fluent and uncertain; it was only the hammerblow, the plastering,\r\nas one would say today, from an outside agency that welded, soldered\r\nand fixed that unity.</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Times New Roman\">Fissures\r\nof late have opened again and they seem to be increasing in depth and\r\nwidth and in number. What appeared to be a unified structure, of one\r\npiece, whole and entire, now threatens to crash and fall to pieces.\r\nWe are asked to deny the unity. The political unity, it is said, is\r\nan impossibility, the geographical unity an illusion.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Times New Roman\">In\r\nsuch a predicament the vision of a prophet counts more than the\r\narguments of a political huckster. That an Indian consciousness is\r\nthere and has grown and taken more and more concrete shape through\r\nthe ages is a fact to which history bears testimony and honest\r\ncommonsense pays homage.</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.34cm; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Times New Roman\">Page\r\n– 93</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><a href=\"-01-Contents\" title=\"Home\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a><BR>\r\n</P></td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-20_The Basic Unity','','publish','closed','open','','20_the-basic-unity','','','2021-11-23 17:58:07','2021-11-23 17:58:07','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/20_the-basic-unity/',0,'post','',0),(1706,1,'2021-11-23 17:58:07','2021-11-23 17:58:07','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040107;18254800\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040216;22154700\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 21.59cm 27.94cm; margin-left: 1.06cm; margin-right: 2.57cm; margin-top: 2.54cm; margin-bottom: 2.54cm }\r\n		P { margin-bottom: 0.21cm }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<b><font size=\"4\">India One and Indivisible</font></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>INDIA is one and indivisible, culturally and\r\nspiritually; politically too she must be one and indivisible and is,\r\nas a matter of fact, already on the way towards that consummation, in\r\nspite of appearances to the contrary. It has got to be so, if India\r\nis to be strong and powerful, if her voice is to be heard in the\r\ncomity of nations, if she is to fulfil her mission in the world.</FONT></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>It is no use laying stress on distinctions and\r\ndifferences: we must, on the contrary, put all emphasis upon the\r\nfunda&shy;mental unity, upon the demand and necessity for a dynamic\r\nunity. Naturally there are diverse and even contradictory elements in\r\nthe make-up of a modern nation. France, for example, was not one, but\r\nmany to start with and for long. We know of the mortal feud between\r\nthe Bourguignons and the Armagnacs and the struggle among the Barons\r\ngenerally, some even siding with foreigners against their own\r\ncountry&shy;men (an Indian parallel we have in the story of\r\nPrithwiraj and Jayachand), poor Jeanne d\'Arc lamenting over the \'much\r\npity\' that was in sweet France. There were several rival languages –\r\nBreton, Gascon, Proven&ccedil;al, besides the French of Isle de\r\nFrance. Apart from these provincial or regional rivalries there were\r\nschisms on religious grounds – Huguenots and Catholics, Jansenists\r\nand Arians were flying at each other\'s throat and made of France a\r\nveritable bedlam of confusion and chaos. Well, all that was beaten\r\ndown and smoothed under the steam-roller of a strong centralised\r\ninvincible spirit of France, one and indivisible and inexorable, that\r\nworked itself out through Jeanne d\'Arc and Francis the First and\r\nHenry the Great and Richelieu and Napoleon. But all nations have the\r\nsame story. And it is too late now in the day to start</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 90</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>explaining\r\nthe nature and origin of nationhood; it was done long ago by Mazzini\r\nand by Renan and once for all.</FONT></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Indeed, what we see rampant in India today is the\r\nmediaeval spirit. This reversion to an older-an extinct, we ought to\r\nhave been able to say-type of mentality is certainly a fall, a\r\nlowering of the collective consciousness. It<B> </B>bas got to be\r\nremedied and set right. Whatever the motive forces that lie at the\r\nback of the movement, motives of fear or despair or class interest or\r\nparochial loyalty, motives of idealism, misguided and ob&shy;scurantist,\r\nthey have to be taken by the horns and dominated and eliminated. A\r\nbreath of modernism, some pure air of clear perception and knowledge\r\nand wider consciousness must blow through the congested hectic\r\natmosphere of the Indian body politic.</FONT></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>It<B> </B>will do no good to anyone to try to Balkanise\r\nIndia. The Balkan malady is no longer tolerated even in its homeland;\r\nit cannot be transported to India in this century and after this\r\nGreat War. To be and remain free and strong and invincible, India\r\nmust be and remain indivisible. The strength of the United States of\r\nAmerica, of the United Soviets of the Russias, of the British\r\nCommonwealth <I><FONT FACE=\"Arial Narrow, sans-serif\">(</FONT>pace<FONT FACE=\"Arial Narrow, sans-serif\">\r\n</FONT></I>Churchill) lies precisely in each one of them being a\r\nlarge unified aggregate, all members pooling their resources\r\ntogether. India cannot main&shy;tain her freedom, nor utilise her\r\nfreedom to its utmost effectivity unless she is one and indivisible.\r\nThe days of small peoples, of isolated independence are gone – gone\r\nfor ever even like Thebes and Nineveh, like Kosala of Dasarathi and\r\nMathura of Yadupati.</FONT></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>India can be and is to be a federation of autonomous\r\nunits. But then we must very carefully choose or find out the units,\r\nthose that are real units and not fractions (especially irrational\r\nfractions) and at the same time lay as much stress on federa&shy;tion\r\nas on autonomy. To choose or create units on the basis of religion or\r\nrace or caste or creed, that is exactly what we mean by\r\nirrationalism, in other words, mediaevalism. The Units must be, on\r\none side, geographical wholes, and, on the other, cultural (or\r\nspiritual – not religious) wholes.</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.34cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 91</FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-19_India One and Indivisible','','publish','closed','open','','19_india-one-and-indivisible','','','2021-11-23 17:58:07','2021-11-23 17:58:07','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/19_india-one-and-indivisible/',0,'post','',0),(1707,1,'2021-11-23 17:58:07','2021-11-23 17:58:07','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040108;19513700\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;494600\">\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">The\r\nImmortal Person</font></b></p>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">THE whole purpose of man\'s life\r\nupon earth, it may be said, is to make an individuality of himself\r\nand to grow in that individuality and organise it perfectly.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">An ordinary man is a most\r\ndisorganised entity and possesses no individual character. His mind\r\nis a conglomeration of thoughts and ideas which do not particularly\r\nbelong to him, but to everybody, being elements of the world-mind in\r\ngeneral. His vital being too is a medley of desires, impulses,\r\nenergies that are not personal in any sense, but pass through him or\r\ntake a long or short-term asylum in him from the universal vital\r\nforce. The body, being a definitely delimited object, is perhaps the\r\nonly thing that appears to be personal – the chief, if not the only\r\nsource and sign of personal identity; and with the loss of the body,\r\nthe whole personality seems to crumble down and disappear in the\r\nworld-existence – the body particles get mixed into the world of\r\nmatter, the life elements disperse in the vital world, the mental\r\ncomponents disintegrate into the world of mind. In fact, this is what\r\nhappens to the human person after death or would happen normally.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">Thus man, the ordinary or\r\n&quot;natural&quot; man, has no person&shy;ality, no real\r\nindividuality. It is just like a wave-formation out of universal\r\nnature, moving in and being moved by the total swell and heave, being\r\nformed and being destroyed every moment – as the poet says:</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">They take birth in you and they\r\ndissolve in you like</FONT></P>\r\n<p align=\"justify\" style=\"margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">the waves in the sea.</FONT></p>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">And yet the building up of an\r\nabiding individual is the secret</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:10pt;\">Page – 295</span><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">urge of Nature\'s evolution: it is\r\nthe hidden spring of human aspiration and the purpose of God\'s\r\ncreation. Not mere disparate particles – of substance or energy or\r\nconsciousness – breaking up constantly and scattering and finally\r\ndissolving into the void (the great law of <I>Running Down </I>or as\r\nthe Veda figures it, <I>tucchyena abwapihitam </I>absorbed by the\r\ninfinitesimal) – but a gathering of elements, integrating them into\r\norganic wholes, moulding definite forces into definite forms – such\r\nis the secret plan behind. Indeed, ego is the first formation, the\r\noriginal instrument which Nature fashioned to carry out this object\r\nof hers. \'</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">Ego means a hardened core that is\r\nnot easily broken by the impact of forces. It delimits, ,cuts out,\r\nendeavours to maintain its formation by a strong violent\r\nself-assertion. Ego is a helper, but also it is a bar. It assists the\r\nfirst formation but delays and obstructs the true and final\r\nformation. For the ego is a formation, an individual formation, but\r\non the level of universal Nature: it is of a piece with the normal\r\ncosmic movement, only bounded by a peripheral line. In the general\r\nexpanse it puts up enclosures and preserves and fencings; the\r\nconstituting elements remaining the same in substance and quality.\r\nEven the delimitation is illusory in reality, it is something like\r\nthe membrane in the body separating the different functional organs,\r\nrigid yet allowing interaction and interpenetration. That is why,\r\nwhen death removes the outward fencing, the individuality also cannot\r\nlong maintain itself and merges into the general. We may look upon\r\negoism as a kind of artificial or experimental individuality, a\r\nlaboratory formation, as it were, tried and developed under given\r\nconditions. In fact, however, egoism is a shadow or an echo upon this\r\nside of our nature of the true individuality which lies and comes\r\nfrom elsewhere.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">And that is the soul of the man.\r\nWe have spoken of the body, the life and the mind of the individual,\r\nbut beside and beyond these elements which are only instruments there\r\nis this secret master and overlord. It is the particle of divinity in\r\neach, the developing consciousness – the spark of Fire, the ray of\r\nLight – “the immortal in the mortal no bigger than one\'s thumb.&quot;\r\nThe soul is an individual, an individual formation of the divine\r\nreality: it is a godhead formulating an aspect or function of </FONT>\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.4cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:10pt;\">Page – 296</span><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">God. We may thus say that the\r\nwhole purpose of earthly evolution is the evolution of this\r\nsoul-formation, that is to say, its growing individualisation in\r\nlight and power, in the expression of the godhead. This growth is\r\nfirst in itself and of itself, its inherent being and consciousness;\r\nthen, the growth is that of its instrumentation, in other words, the\r\ndevelopment and organisation of the mind, the life and the body.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.32cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">So the individualisation and\r\ngrowth of the soul means a growth and individualisation of the mental\r\nbeing, the vital being and also of the physical being. Normally the\r\npurpose of intellectual culture is the growth and individualisation\r\nof the mind, the purpose of moral culture is the growth and\r\nindividualisation of the vital being and the true purpose of physical\r\nculture too should be a well-balanced and well-developed physical\r\nbody, not only in a general sense, but\' in a very individualised\r\nmode. But all these varieties and modes of culture can be truly\r\nindividualised and not merely ordered or organised, more or less on\r\nthe surface, only when they obey and subserve the culture of the\r\nsoul. The mind, the vital and the physical each has to grow its\r\nindividuality in the growing individuality of the soul. The soul,\r\notherwise called the psychic being, is man\'s spiritual being: the\r\ngrowth of the spiritual being means the advent and establishment bf\r\nthe true personality.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.31cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">There is, of course, a spiritual\r\npath that turns the soul away from its instruments and demands that\r\nit should concentrate exclusively upon itself, upon its essential\r\nessence, upon its transcendent existence; but that is not our path\r\nand, according to us, that is only a temporary phase, an intermediate\r\nnecessity for some persons and at certain stages.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.33cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">The individualisation of the mind,\r\nits organisation as a special formation, as a vehicle of the true\r\nlight, the light of the Psychic consciousness is comparatively easy\r\nfor a man. Mind is the first member of the lower sphere that is taken\r\nup and dealt with by the soul; for it is the highest and the most\r\ncharacteristic element in man and less dense and less subject to the\r\ndarkness inherent in human nature. The mental indi&shy;vidual\r\npersists the longest after the dissolution of the body, it survives\r\nand may survive very long the disruption of the vital being. This\r\nvital being is next in the rung to be taken up, organised and\r\nindividualised by and around the psychic being.</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.33cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:10pt;\">Page – 297</span><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">The organisation of the vital.\r\nbeing in view of a particular object or aim in ordinary life is\r\ncommon enough: the purpose is limited, the scope restricted. Great\r\nmen of action have done it and one has to do it more or less to be\r\nsuccessful in life. This, however, may be called organisation; it is\r\nnot individualisation in the true sense, much less personalisation. A\r\nlimb is individualised, personalised only when it is an instrument\r\nand formation of the soul consciousness, the psychic being. And the\r\nvital is not easily amenable to such a role. For, it is the dynamic\r\nelement, the effective power of life and it has acquired a strong\r\nnature and a definite function in its earthly relations. Naturally,\r\nthere is a secret drive and an occult inspiration behind over-riding\r\nor guiding all immediate and apparent forces and happenings: in and\r\nthrough these the shape of things to come is being built up. In the\r\nmeanwhile, however, actually the vital is an executive agent of the\r\nlower consciousness: it is an anonymous force of universal nature\r\ncanalised into a temporary figure that is the normal individual man.\r\nThe individualisation of the vital being would mean an immortal\r\nformulation of an immortal soul as energy consciousness with a\r\nspecific role for the Divine to play. It maintains its identity, its\r\npersonality independent of the vicissitudes of the physical body: it\r\ncontinues to function as a divine being, a godhead, to work for\r\nmankind and the world. The popular legend has imaged this phenomenon\r\nin the mystic figure of an immortal Aswatthama and Vibhishana still\r\nwandering in earth\'s atmosphere.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">Finally, it is the turn of the\r\nbody to become individualised, personalised, that is to say, when it\r\ntakes up the <I>disposition </I>and <I>configuration </I>of the\r\npsychic person and individual. The first stage is that of a subtle\r\nbody individualised, a radiant form of etherealised elements\r\nconsisting of the concentrated light particles of the divine\r\nconsciousness of the Psyche. This too is an immortalisation of the\r\npersonal identity which can be achieved and is achieved by the\r\ngnostic man who is to come, who will wholly psychicise and divinise\r\nhis personality. The second stage is the reorganisation and\r\nindividualisation of the material sheath itself. The very cells of\r\nthe body are impre&shy;gnated with the radiant substance of the\r\nsupreme spiritual consciousness; they live the life of the spiritual\r\nindividual, the personal divine embodied in the individual. When the\r\nwhole</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.4cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:9pt;\">Page – 289</span><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">process is gone through and the\r\nwork clone, the individual body, physically too, shares in and\r\nattains the immortality of the soul. The body is firm enough to\r\nmaintain its physical identity and yet plastic enough to change in\r\nthe manner and to the degree demanded of it at any time.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.32cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">In the process of making the body\r\npersonal and divine and immortal, death or what appears as such may\r\nbe a needed operation. It is no longer an ineluctable destiny forced\r\nupon you, but an instrument which you use consciously for a definite\r\npurpose. It is a mystic or occult work <I>(kriy<FONT FACE=\"Luxi Serif\">Ä</FONT>)\r\n</I>which we can try to understand by an analogy. The evolution of\r\nthe ideal or divine man, the assumption of the mortal by the immortal\r\ninvolves a twofold operation: rejection and integration. Rejection\r\nmeans throwing out the elements that belong exclusively to the lower\r\ngrade and cannot be taken up and incorporated into the higher; while\r\nintegration means taking up and absorbing utilisable elements of the\r\nlower into the higher. This double process goes on on all the levels,\r\non the mental, on the vital, on the subtle physical and even on the\r\nphysical level. At a certain stage or in a concentrated process of\r\nalchemy the process of rejection may demand a mode of reshuffling and\r\nredisposition which physically appears like death, but it is\r\ninevitably followed or accompanied by the process of integration or\r\nrecreation.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.33cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">Perhaps this supreme and dangerous\r\ngesture only the Master can make-as the pioneer and pathfinder-and he\r\nhas made it.</FONT></P>\r\n<P ALIGN=\"center\" STYLE=\"text-indent:0.33cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n\r\n<span style=\"font-size:10pt;\">Page – 299</span></P>\r\n<hr style=\"text-indent:0.33cm;\">\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-52_The Immortal Person','','publish','closed','open','','52_the-immortal-person','','','2021-11-23 17:58:07','2021-11-23 17:58:07','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/52_the-immortal-person/',0,'post','',0),(1708,1,'2021-11-23 17:58:08','2021-11-23 17:58:08','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040109;84800\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;21224100\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 21.59cm 27.94cm; margin-left: 1.08cm; margin-right: 2.51cm; margin-top: 2.54cm; margin-bottom: 2.54cm }\r\n		P { margin-bottom: 0.21cm }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<p align=\"center\" style=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-weight:700\"><font size=\"4\">The\r\nSpiritual Genius of India</font></span><font size=\"4\"><BR>\r\n</font></p>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">WHAT is it that we precisely mean when we say that </span><I><span style=\"font-size:12pt;\">India\r\nis spiritual? </span></I><span style=\"font-size:12pt;\">For, that is how we are accustomed to express\r\nIndia\'s special genius – her backbone, as Vivekananda puts it –\r\nthe fundamental note of her cultute and nature, which distinguishes\r\nher from the rest of the world. What then are the distinguishing\r\nmarks of spirituality? How does a spiritual collectivity live and\r\n</span><I><span style=\"font-size:12pt;\">move – kim &acirc;sita</span><FONT FACE=\"Times New Roman Baltic, serif\"><span style=\"font-size:12pt;\">\r\nvrajeta kim? </span></FONT></I><span style=\"font-size:12pt;\">And do we find its characteristic gait and\r\nfeature exclusively or even chiefly in India?</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Was not Europe also in her theocratic and mediaeval ages\r\nas largely spiritual and as fundamentally religious as India?\r\nChurches and cathedrals and monasteries grew like mushrooms in every\r\nnook and corner, in all the countries of Europe; it was the clergy\r\nwho, with their almost unbounded influence and power, moulded and\r\nguided the life and aspiration of the people; devotion to God and\r\nlove of prayer and pilgrimage were as much in the nature of the\r\naverage European of those times as they are in any Indian of today;\r\nevery family con&shy;sidered it a duty and an honour to rear up one\r\nchild at least to be consecrated to the service of God and the\r\nChurch. The internal as well as the external life of the men of\r\nmediaeval Europe was steeped through and through in a religious\r\natmosphere. .</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The whole world, in fact, was more or less religious in\r\nthe early stages of its evolution; for it is characteristic of the\r\nprimitive nature of man to be god-fearing and addicted to religious\r\nrite and ceremony. And Europe too, when she entered on a new cycle of\r\nlife and began to reconstruct herself after the ruin of the\r\nGr&aelig;co-Latin culture, started with the religion of the Christ\r\nand experimented with it during a long period of</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n154</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">time.\r\nBut that is what was – </span><I><span style=\"font-size:12pt;\">Troja fuit. </span></I><span style=\"font-size:12pt;\">Europe has outgrown her\r\nnonage and for a century and a half, since the mighty upheaval of the\r\nFrench Revolution, she has been rapidly shaking off the last vestiges\r\nof her mediaevalism. Today she stands clean shorn of all\r\nsuperstition, which she only euphemistically calls religion or\r\nspirituality. Not Theology but Science, not Revelation but Reason,\r\nnot Magic but Logic, not Fiction but Fact, governs her thoughts and\r\nguides her activities. Only India, in part under the stress of her\r\nown conservative nature, in part under compelling circumstances,\r\nstill clings to her things of the past, darknesses that have been\r\ndiscarded by the modern illumination. Indian spirituality is nothing\r\nbut consolidated mediaevalism; it has its companion shibboleth in the\r\ncry, &quot;Back to the village&quot; or &quot;Back to the\r\nbullock-cart&quot;! One of the main reasons, if not the one reason\r\nwhy India has today no place in the comity of nations, why she is not\r\nin the vanguard of civilisation, is precisely this obstinate atavism,\r\nthis persistent survival of a spirit subversive of all that is modern\r\nand progressive.</span></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">It is not my purpose here to take up the cause of\r\nspirituality and defend it against materialism. Taking it for granted\r\nthat real spirituality embodies a truth and power by far higher and\r\nmightier than anything materialism can offer, and that man\'s supreme\r\nideal lies there, let us throw a comparing glance on the two types of\r\nspirituality, – the one that India knows and the other that Europe\r\nknew in the Middle Ages.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">To say that Europe was once as religious and spiritual\r\nas India herself is not precisely incorrect, but it is to view the\r\nmatter from too general a stand-point, almost, we may say, </span><I><span style=\"font-size:12pt;\">grosso\r\nmodo. </span></I><span style=\"font-size:12pt;\">In</span><B><span style=\"font-size:12pt;\"> </span></B><span style=\"font-size:12pt;\">order to arrive at an accurate and precise\r\nestima&shy;tion, and to find out the most significant truths, we have\r\nto look a little more closely, observe differences in shade and\r\nstress, make certain distinctions. For the things that the ordinary\r\nmind indiscriminately designates as religion, spiri&shy;tuality and\r\nthe like, do not always fall in the same category. These names are\r\noften applied to distinct realities, each with its particular </span><I><span style=\"font-size:12pt;\">dharma,\r\n</span></I><span style=\"font-size:12pt;\">norm and form, wide apart from each other, although to the common\r\neye they may appear to be of the same mould and substance.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Thus Religion and Spirituality, two fundamental\r\ncategories</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n155</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<span style=\"font-size:12pt;\">that\r\nform one realm when held up in opposition to Materialism, are, when\r\nconsidered by themselves, really very different things and may be\r\neven contradictory to and destructive of each other. What then is\r\nReligion? and what, on the other hand, is Spirituality? Religion\r\nstarts from and usually ends with a mental and emotional approach to\r\nrealities beyond the mind; Spirituality goes straight forward to\r\ndirect vision and communion with the Beyond. Religion labours to\r\nexperience and express the world of Spirit in and through a turn,\r\noften a twist, given by the mental\r\n</span><I><span style=\"font-size:12pt;\">being – manu – in </span></I><span style=\"font-size:12pt;\">man;\r\nit bases itself upon the demands of the mental, the vital and the\r\nphysical complex – the triple nexus that forms the ordinary human\r\npersonality and seeks to satisfy them under a holier garb.\r\nSpirituality knows the demands of the Spirit alone; it lives in a\r\nrealm where the body, the life and the mind stand uplifted and\r\ntransmuted into their utter realities. Religion is the human way of\r\napproaching and enjoying the Divine; Spirituality is the divine way\r\nof meeting the Divine. Religion, as it is usually practised, is a\r\nspecial art, one – the highest it may be, still only one – among\r\nmany other pursuits that man looks to for his enjoyment and\r\nfulfilment; but spirituality is nothing if it does not swallow up the\r\nentire man, take in his each and every preoccupation and new-create\r\nit into an inevitable expression of its own master truth. Religion\r\ngives us a moral discipline for the internal consciousness, and for\r\nthe external life, a code of conduct based upon a system of rules and\r\nrites and ceremonies; spirituality aims at a revolution in the\r\nconsciousness and in the being.</span></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Keeping this difference in view, we may at once point\r\nout that Europe, when she is non-materialist, is primarily religious\r\nand only secondarily spiritual, but India is always primarily\r\nspiritual and only secondarily religious. The vein of real\r\nspirituality in European culture runs underground and follows narrow\r\nand circuitous by-paths; rarely does it appear on the top in sudden\r\nand momentary flashes and even then only to dive back again into its\r\nsubterranean hiding-place; upon the collective life and culture it\r\nacts more as an indirect influence, an auxiliary leaven than as. a\r\ndirect and dynamic Force. In India there is an abundance, a\r\nsuperfluity even, of religious paraphernalia, but it is the note of\r\nspirituality that</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n156</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">rings\r\nclear and high above all lesser tones and wields a power vivid and\r\nmanifest. We could say in terms of modern Biology that spirituality\r\ntends to be a </span><I><span style=\"font-size:12pt;\">recessive </span></I><span style=\"font-size:12pt;\">character in European culture, while\r\nin India, it is </span><I><span style=\"font-size:12pt;\">dominant.</span></I></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">But when we say that India is spiritual, we do not mean\r\nthat all or most Indians, or even a very large minority among them,\r\nare adepts in spirituality, or that the attachment to life, the\r\npassion for earthly possessions, the sway of the six </span><I><span style=\"font-size:12pt;\">ripus </span></I><span style=\"font-size:12pt;\">are\r\nin any way less prevalent in the Indian character. On the contrary,\r\nit may well seem to the casual onlooker whose eyes are occupied with\r\nthe surface actualities of the situation, that the Indian nature, as\r\nit is today, shut out from this world\'s larger spaces, cut off from\r\nits deeper channels and movements of greater magnitude, has been\r\ngiven over more and more to petty worldlinesses that hardly fill the\r\nsame space even in the life of peoples who are notorious for their\r\nworldly and un&shy;spiritual temperament.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">It is not so much a question of concrete realisation, of\r\nattain&shy;ment and achievement arrived at by the Indian people in\r\ntheir work-a-day life, but primarily and above all a question of\r\nultimate valuation, of what they hold as the supreme ideal, of what\r\nthey cherish in their heart of hearts, and of the extent to which\r\nthat standard has obtained general currency among them. It is not a\r\n</span><I><span style=\"font-size:12pt;\">fact </span></I><span style=\"font-size:12pt;\">with which we are concerned, but the </span><I><span style=\"font-size:12pt;\">force </span></I><span style=\"font-size:12pt;\">behind\r\nthe fact, and the special nature and purpose of that force. It is the\r\npower that we discover in the general atmosphere, or that emerges in\r\nthe stress and rhythm of the cultural life of the people, in the\r\nlevel of its inner consciousness, in the expression of its highest\r\nand most wide-spread aspira&shy;tions, in the particular stamp of its\r\nsoul.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The psychological atmosphere in India is of a luminous\r\ntenuity. Here, it appears, the veil between this world and the other\r\nhas so thinned away that the two meet and interpenetrate easily and\r\nfreely; immersed in one, you can at the same time bathe in the other.\r\nOwing to the cumulative effect of the </span><I><FONT FACE=\"Times New Roman Baltic, serif\"><span style=\"font-size:12pt;\">sadhana\r\n</span></FONT></I><span style=\"font-size:12pt;\">of her saints and sages who appeared in countless number\r\ndown countless ages, or, perhaps, owing to the grace of a descent\r\ninto her consciousness, or some immanence there, of the breath and\r\nlight of a Superior World, India has developed and possesses, already\r\nprepared, a magnetic field,</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n157</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<span style=\"font-size:12pt;\">a\r\nluminous zone of spiritual consciousness; and to enter into it the\r\nIndian has only to turn aside, to go round a corner, to take one step\r\nforward. However thick and hard the crust of the Ignorance may lie\r\nupon the Indian soul, once that soul awakes and is upon the path, it\r\nfinds itself on a familiar ground; it is in a domain which it has the\r\nimpression of having frequented often and anon and for long.</span></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">But in Europe the division between this world and the\r\nother, in the inner consciousness of the people, is more rigorous, a\r\nthick wall divides the two and to pass from the one to the other\r\ndemands a violent break, a total revolution; and even when the\r\nRubicon is crossed, one feels oneself in unfamiliar surroundings,\r\nmoving in a shadowy world, and with the uncertain and faltering steps\r\nof a child.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The average European has a strong basis of the\r\nearth-nature in him; he is heavily enclosed in his physical sheath\r\nand firmly placed upon the material world. Therefore he keeps a very\r\nstable terrestrial equilibrium and is not easily ousted from his\r\nearthly footing; his is not a nature easily upset from its poise, or\r\ndisturbed by the currents and forces that play about him. But the\r\nIndian, both physically and psychically, has a more delicate frame\r\nand his footing upon earth is less secure. The balance in his\r\nconsciousness between the different forces – especially between\r\nthose of this world and the other – is delicately held; and the\r\nadjustment that obtains at a given moment is liable to be disturbed\r\nby the least change, either in the inner consciousness, or in the\r\nouter conditions.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">In other words, when we speak of the spirituality of the\r\nIndian people, it is to the </span><I><span style=\"font-size:12pt;\">disposition </span></I><span style=\"font-size:12pt;\">of their psychic\r\nelements that we refer, to the tone and temper of the soul they\r\npossess and to a constant nearness of latent spiritual possibilities,\r\nthat may at any time materialise, and the consequent possibilities of\r\na spiritual impulse, that may at any time awaken.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Other peoples have other and more concrete virtues to be\r\nproud of; but the Indian has his soul as his most characteristic\r\npossession.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">That is not to say that other peoples of the world are\r\nsoulless, and that India alone may claim to possess the treasure. But\r\nno other people has lived so much in and from the soul, none other\r\nhas sacrificed so much for the sake of this one thing needful. The</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n158</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<span style=\"font-size:12pt;\">soul-consciousness\r\nin other nations lies veiled behind the more pressing activities and\r\nimmediate occupations of the external nature; at the most, what is\r\ncharacteristic in them is the soul, not in its pure and fundamental\r\n</span><I><span style=\"font-size:12pt;\">being, </span></I><span style=\"font-size:12pt;\">but expressed, and therefore encased and limited,\r\nwithin some particular mode of </span><I><span style=\"font-size:12pt;\">becoming. </span></I><span style=\"font-size:12pt;\">In India, on the\r\nother hand, the external activities and operations have never\r\naltogether swamped or clouded this soul-consciousness; they have been\r\neither subjugated to it as minor auxiliaries or totally sacrificed as\r\nobstacles. The Indian\'s soul is not imbedded in some far-off region\r\nof his unconscious nature; he has succeeded in raising it up and\r\nbringing it forward to the level of his waking consciousness – &shy;as\r\nthe gold-tusked Divine Boar lifted the Earth out of the dark depths\r\nof the primeval deluge to the light of the Day.</span></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The French, for example, have developed as a people a\r\nspecial characteristic and mental turn that has set its pervading\r\nimpress upon their culture and civilisation, upon their creations and\r\nactivities; that which distinguishes them is a fine, clear and\r\nsubtle, rational, logical, artistic and literary mind. France, it has\r\noften been said, is the head of modern Europe. The Indians are not in\r\nthe same way a predominantly intellectual race, in spite of the\r\nmighty giants of intellect India has always produced, and still\r\nproduces. Nor are they a literary race, although a rich and grandiose\r\nliterature, unrivalled in its own great qualities, is their\r\npatrimony. It was the few, a small minority, almost a closed circle,\r\nthat formed in India the </span><I><span style=\"font-size:12pt;\">elite </span></I><span style=\"font-size:12pt;\">whose interest and achievement\r\nlay in this field; the characteristic power, the main life-current of\r\nthe nation, did not flow this way, but followed a different channel.\r\nAmong the ancients the Greeks, and among the moderns the French\r\nalone, can rightfully claim as their special genius, as the hallmark\r\nof their corporate life, a high intellectual and literary culture. It\r\nis to this treasure, – a serene and yet vigorous and organized\r\nrational mind, coupled with a wonderful felicity of expression in\r\nspeech, – that one turns when one thinks of the special gift that\r\nmodern France and ancient Greece have brought to the heritage of\r\nmankind.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Again, the Japanese, as a people, have developed to a\r\nconsummate degree the sense of beauty, especially as applied to life\r\nand living. No other people, not even the old-world Greeks, \r\n</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n159</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<span style=\"font-size:12pt;\">possessed\r\nalmost to a man, as do these children of the Rising Sun, so fine and\r\ninfallible an &aelig;sthetic sensibility, – not static or abstract,\r\nbut of the dynamic kind – uniformly successful in making out of\r\ntheir work-a-day life, even to its smallest accessories, a flawless\r\nobject of art. It is a wonder to see in japan how, even an unlettered\r\npeasant, away in his rustic environment, chooses with unerring taste\r\nthe site of his house, builds it to the best advantage, arranges\r\neverything about it in a faultless rhythm. The whole motion of the\r\nlife of a Japanese is almost Art incarnate.</span></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Or take again the example of the British people. The\r\npractical, successful life instinct, one might even call it the\r\nbusiness instinct, of the Anglo-Saxon races is, in its general\r\ndiffusion, something that borders on the miraculous. Even their\r\nShakespeare is reputed to have been very largely endowed with this\r\nnational virtue. It is a faculty which has very little to do with\r\ncalculation, or with much or close thinking, Of with any laborious or\r\nsubtle mental operation – a quick Of active mind is perhaps the\r\nlast thing with which the British people can be accredited; this\r\ninstinct of theirs is something spontaneous, almost aboriginal,\r\nmoving with the sureness, the ruthlessness of nature\'s unconscious\r\nmovements, – it is a </span><I><span style=\"font-size:12pt;\">tact, </span></I><span style=\"font-size:12pt;\">native to the force that is life.\r\nIt</span><B><span style=\"font-size:12pt;\"> </span></B><span style=\"font-size:12pt;\">is this attribute which the Englishman draws from the\r\ncollective genius of his race that marks him </span><I><span style=\"font-size:12pt;\">out </span></I><span style=\"font-size:12pt;\">from among\r\nall others; this is his </span><I><span style=\"font-size:12pt;\">forte, </span></I><span style=\"font-size:12pt;\">it is this which has created\r\nhis nation and made it great and strong.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">All other nations have this one, or that other, line of\r\nself-expression, special to each; but it is India\'s characteristic\r\nnot to have had any such single and definite </span><I><span style=\"font-size:12pt;\">modus vivendi –\r\nwhat </span></I><span style=\"font-size:12pt;\">was single and definite in her case was a mode not of </span><I><span style=\"font-size:12pt;\">living\r\n</span></I><span style=\"font-size:12pt;\">but of being. India looked above all to the very self in things;\r\nand in all her life-expression it was the soul </span><I><span style=\"font-size:12pt;\">per se </span></I><span style=\"font-size:12pt;\">which\r\nmattered to her, – even as the-great Yajnavalkya said to his wife\r\nMaitreyi,</span><I><FONT FACE=\"Times New Roman Baltic, serif\"><span style=\"font-size:12pt;\"> atmanastu\r\nkamaya sarvam priyam bhavati. </span></FONT></I><span style=\"font-size:12pt;\">The expressions of the self\r\nhad no intrinsic value of their own and mattered only so far as they\r\nsymbolised or embodied or pointed to the secret reality of the Atman.\r\nAnd perhaps it was on this account that India\'s creative activities,\r\neven in external life, were once upon a time so rich and varied, so\r\nstupendous and, full of marvel. Because she was attached and limited\r\nto no one</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.03cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n160</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">dominating\r\npower of life, she could create infinite forms, so many channels of\r\npower for the soul whose realisation was her end and aim.</span></P>\r\n			<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">There was no department of life or culture in which it\r\ncould be said of India that she was not great, or even, in a way,\r\nsupreme. From hard practical politics touching our earth, to the\r\nnebulous regions of abstract metaphysics, everywhere India expressed\r\nthe power of her genius equally well. And yet none of these, neither\r\nseverally nor collectively, constituted her specific genius; none\r\nshowed the full height to which she could raise herself, none\r\ncompassed the veritable amplitude of her innermost reality. It is\r\nwhen we come to the domain of the Spirit, of God-realisation that we\r\nfind the real nature and stature and genius of the Indian people; it\r\nis here that India lives and moves as in her own home of Truth. The\r\ngreatest and the most popular names in Indian history are not names\r\nof warriors or statesmen, nor of poets who were only poets, nor of\r\nmere intellectual philosophers, however great they might be, but of\r\nRishis, who saw and lived the Truth and commu&shy;ned with the gods,\r\nof Avataras who brought down and incarnated here below something of\r\nthe supreme realities beyond.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The most significant fact in the history of India is the\r\nunbroken continuity of the line of her spiritual masters who never\r\nceased to appear even in the midst of her - most dark and distressing\r\nages. Even in a decadent and fast disintegrating India, when the\r\nwhole of her external life was a mass of ruins, when her political\r\nand economical and even her cultural life was brought to stagnation\r\nand very near to decomposition, this undying Fire in her secret heart\r\nwas ever alight and called in the inevitable rebirth and\r\nrejuvenation. Ramakrishna, with Vivekananda as his emanation in life\r\ndynamic and material, symbolises this great secret of India\'s\r\nevolution. The promise that the Divine held out in the </span><I><span style=\"font-size:12pt;\">Gila </span></I><span style=\"font-size:12pt;\">to\r\nBharata\'s descendant finds a ready fulfilment in India, in Bharata\'s\r\nland, more perhaps than anywhere else in the world; for in India has\r\nthe. Divine taken birth over and over again to save the pure in\r\nheart, to destroy the evil-doer and to establish the Right Law of\r\nlife.</span></P>\r\n			<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Other peoples may be the arms and the feet and the head\r\nof</span></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><SPAN STYLE=\"font-size:12pt; background: transparent\">Page\r\n– 161</SPAN></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">Humanity,\r\nbut India is its heart, its soul – for she cherishes always within\r\nher the Truth that lives for ever, the flaming God-head, the Immortal\r\nawake in mortality, as say the Vedas, </span><I><FONT FACE=\"Times New Roman Baltic, serif\"><span style=\"font-size:12pt;\">amrto\r\nmartyesu rtava. </span></FONT></I></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n162</span></FONT></P>\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a></P>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-32_The Spiritual Genius of India','','publish','closed','open','','32_the-spiritual-genius-of-india','','','2021-11-23 17:58:08','2021-11-23 17:58:08','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/32_the-spiritual-genius-of-india/',0,'post','',0),(1709,1,'2021-11-23 17:58:08','2021-11-23 17:58:08','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040110;4514600\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1045100\">\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n<P ALIGN=center style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">Evolution\r\nof the Spiritual Consciousness</font></b></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>EVEN the Vedic Rishis used\r\nto refer to the ancients, more ancient than they themselves. &quot;The\r\nancients&quot;, they said, &quot;worshipped Agni, we too the moderns\r\nin our turn worship the same godhead&quot;. Or again, &quot;Thus\r\nspoke our forefathers&quot;; or, &quot;So have we heard from those\r\nwho have gone before us&quot; and so on.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.29cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>Indeed,\r\nthe tradition in the domain of spiritual discipline seems to have\r\nbeen always to realise once again what has already been realised by\r\nothers, to rediscover what has already been discovered, to\r\nre-establish ancient truths. Others have gone before on the Path, we\r\nhave only to follow. The teaching, the realisation is handed down\r\nuninterruptedly through millenniums from Master to disciple. In other\r\nwords, the idea is that the fundamental spiritual realisation remains\r\nthe same always and everywhere: the name and the form only vary\r\naccording to the age and the surroundings. The one Reality is called\r\nvariously, says the Veda. Who can say when was the first dawn! The\r\npresent dawn has followed the track of the infinite series that has\r\ngone by and is the first of the infinite series that is to come. So\r\nsings Rishi Kanwa. For the core of spiritual realisation is to\r\npossess the consciousness, attain the status of the Spirit. This\r\nSpirit may be called God by the theist or Nihil by the Negativist or\r\nBrahman (the One) by the Positivist (spiritual). But the essential\r\nexperience, of a cosmic and transcendental reality, does not differ\r\nvery much. So it is declared that there is only one goal and aim, and\r\nthere are, at the most, certain broad principles, clear pathways\r\nwhich one has to follow if one is to move in the right direction,\r\nadvance smoothly and attain infallibly: but these have been well\r\nmarked out, surveyed and charted and do not admit of </FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 247</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>serious alterations and\r\ndeviations. The spiritual aspiration is a very definite and unitary\r\nmovement and its fulfilment is also a definite and invariable status\r\nof the consciousness. The spiritual is a type domain, one may say,\r\nthere is no room <FONT FACE=\"Arial Narrow, sans-serif\">here </FONT>for\r\nsudden unforeseen variation or growth or evolution.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.43cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>Is\r\nit so in fact? For if one admits and accepts &nbsp;the evolutionary\r\ncharacter of human nature and consciousness, the outlook becomes\r\nsomewhat different. According to this view, human civilisation is\r\nseen as moving through progressive stages: man at the outset was\r\ncentrally lodged in and occupied with his body consciousness, he was\r\nan <I>annamaya purusa; </I>then he raised himself and was centred in\r\nthe vital consciousness and so became fundamentally a <I>pr<FONT FACE=\"Luxi Serif\">Äņ</FONT>amaya\r\npurusa; </I>next he climbed into the mental consciousness and became\r\nthe manomaya <I>purusa;</I> from that level again he has been\r\nattempting to go further beyond. On each plane the normal life is\r\nplanned\' according to the central character, the law - dharma – of\r\nthat plane. One can have the religious or spiritual experience on\r\neach of these planes, representing various degrees of grow and\r\nevolution according to the plane to which it is attached. 1 It is\r\ntherefore that the Tantra refers to three gradations of spiritual\r\nseekers and accordingly three types or lines of spiritual discipline:\r\nthe animal (pa<FONT FACE=\"Luxi Serif\">ś</FONT>u bh<FONT FACE=\"Luxi Serif\">Ä</FONT>va)\r\nthe heroic (V<FONT FACE=\"Luxi Serif\">ī</FONT>ra bh<FONT FACE=\"Luxi Serif\">Ä</FONT>va)\r\nand the godly or divine (deva bh<FONT FACE=\"Luxi Serif\">Ä</FONT>va)<I><FONT FACE=\"Arial Narrow, sans-serif\">.\r\n</FONT></I>The classification is not merely typal but also\r\nhierarchical and evolutionary in character.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.43cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>The\r\nDivine or the spiritual consciousness, instead of being a simple\r\nunitary entity, is a vast, complex stratified reality. &quot;There\r\nare many chambers in my Father\'s mansions&quot;, says the Bible: many\r\nchambers on many storeys, one may add. Also there are different\r\nlevels or approaches that serve different seekers, each with his own\r\nstarting-point, his <I>point de rep<FONT FACE=\"Luxi Serif\">&egrave;</FONT>re.\r\n</I>When one speaks of union with the Divine or of entering into the\r\nspiritual consciousness, one does not refer to the same identical\r\ntruth or reality as any other. There is a physical Divine, a vital\r\nDivine, a mental Divine; and beyond the mind – from where one may\r\nconsider that the region of true spirit begins-there are <FONT FACE=\"Arial Narrow, sans-serif\">other\r\n</FONT>innumerable modes, aspects, manifestations of the Divine.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.44cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>As\r\nwe say, there are not only aspects of the Divine, <FONT FACE=\"Arial Narrow, sans-serif\">but\r\n</FONT>there are also levels in him. The spiritual consciousness\r\nrises tier upon tier and each spur has its own view and outlook,\r\nrhythm</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent: 0.44cm; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 248</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><SPAN LANG=\"en-US\"><FONT SIZE=3>and character. Now,\r\nas long as man was chiefly preoccupied with his physico-vital or\r\nmentalised physico-vital activities, as long as the burden of his\r\nbody and life and even mind lay <FONT FACE=\"Arial Narrow, sans-serif\">heavy\r\n</FONT>on him and their gravitational pull was normally very strong,\r\nalmost irresistible, the spiritual impulse in him acted generally and\r\nfundamentally as a movement of escape, from them into <I><FONT FACE=\"Arial Narrow, sans-serif\">some\r\n</FONT></I>thing beyond. It was a negative movement on the whole and\r\nit was enough to dissociate, reject, sublimate the lower status and\r\nsomehow rise into something which is not that <I><FONT FACE=\"Arial Narrow, sans-serif\">(neti):\r\n</FONT></I>the question was not important at that stage of. the human\r\nconsciousness about a scientific scrutiny of the Beyond, its precise\r\nconstitution and composition.</FONT></SPAN></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.33cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>But\r\nonce there is the possibility gained of a more normalised, familiar\r\nand wider reconnaissance of the Beyond, when the human being has been\r\nmentalised to a degree and in a manner that makes it inevitable for\r\nhim to overpass to a higher status and live there habitually, then it\r\nbecomes an urgent matter of concern to know and find out where one\r\ngoes exactly, on which level and in what domain, once one is beyond.\r\nThe question, it is true, engaged the attention of the ancients too;\r\nbut it was more or less an interesting enquiry, a good part\r\nspeculative and theoretical; it had not the reality and insistence of\r\nthe need of the hour. We have today chalked out an almost exhaustive\r\nscience of the inferior consciousness, of the lower hemisphere – of\r\ncourse, so far as it is possible for such a science to be exhaustive\r\nmoving in the light of the partial and inferior consciousness. In the\r\nsame way we need at the present hour a complete and precise science\r\nof the Divine Consciousness. As there is a logic of the finite, there\r\nis also a logic of the infinite, not merely its magic, and that too\r\nhas to be discovered and laid out.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.35cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>Thus,\r\nthe highest and most comprehensive description of the Divine is\r\nperhaps the formula Sat-chit-ananda. But even so, it is a very\r\ngeneral and, after all, an inadequate description. It has to be\r\nfilled in and supplemented by other categories as well, if one may\r\nsay so. For Sat-chit-ananda presents to us the Sat Brahman. There is\r\nalso the Asat Brahman. And\'</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>again we must accept a\r\nreality which is neither Sat nor Asat –<I> n<FONT FACE=\"Luxi Serif\">Ä</FONT>sad<FONT FACE=\"Luxi Serif\">Ä</FONT>s<FONT FACE=\"Luxi Serif\">ī</FONT>nno\r\nsad<FONT FACE=\"Luxi Serif\">Ä</FONT>s<FONT FACE=\"Luxi Serif\">ī</FONT>t,\r\n</I>says the Veda. And as for the filling up of the details in an\r\notherwise almost blank and featureless</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<SPAN LANG=\"en-US\"><FONT SIZE=3>Page – 249</FONT></SPAN></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><SPAN LANG=\"en-US\"><FONT SIZE=3>infinity, Sri\r\nAurobindo\'s charting of that vast unknown – with the categories of\r\nthe Supermind and its various levels, of the Overmind and its levels\r\ntoo, all forming the Divine Status and Consciousness – is a new,\r\nalmost a revolutionary revelation, just the required science which\r\nthe present <FONT FACE=\"Arial Narrow, sans-serif\">world </FONT>needs\r\nand demands and for which it has been prepared through all the cycles\r\nof evolution.</FONT></SPAN></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.42cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>This\r\nmeans that with the knowledge that is given us today one can\r\ndetermine more or less definitely the altitudes to which the various\r\nspiritual realisations of the past rose and one can see also the\r\ndegrees or graded stages of the evolution of the spiritual\r\nconsciousness. A broad landmark can be noted here which concerns us\r\nat the present moment. The spiritual consciousness has been rising to\r\nhigher and higher peaks and possessing them one after another. At the\r\npresent moment we are at a crisis, at a crucial crossing. The\r\nspiritual consciousness attained till now and securely held in human\r\npossession i</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>(in man\'s inner nature) is\r\nconfined to the highest level of the mind with some infiltration from\r\nthe Overmind and through that, as a springing board, a leap into an\r\nindefinite, almost a blank Beyond. Now the time is come and the\r\nconditions are ready for the spiritual consciousness in humanity to\r\narrive at the status above the Overmind, the Supermind, and make that\r\na living reality and build in and through that its normal\r\nconsciousness.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent: 0.39cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>A\r\nprogressive revelation of higher and higher and more integral states\r\nof the spiritual consciousness in and through the realisations of\r\nmystics and sages and seers – divine men – of all ages, such is\r\nthe process of evolution that marks the life of man upon earth. This\r\nspiritual evolution, however, may not be obviously visible in the\r\nexternal life and character of man: it has been a phenomenon more in\r\nhis inner being and consciousness, an occult phenomenon. Hence there\r\nhas intervened a veil, a wall of separation between the two. The veil\r\nhas not been rent precisely because the very highest spiritual\r\npotential has not been reached and brought into play. The call of the\r\npresent age is just to do away with this veil, make of human nature a\r\nunified, a streamlined entity, a complete incarnation of the\r\nspiritual consciousness in the fullness of its own nature at its\r\nsource and origin.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent: 0.39cm; border: medium none; padding: 0cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 250</FONT></P>\r\n<hr> \r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\"></a></P>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-45_Evolution of the Spiritual Consciousness','','publish','closed','open','','45_evolution-of-the-spiritual-consciousness','','','2021-11-23 17:58:08','2021-11-23 17:58:08','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/45_evolution-of-the-spiritual-consciousness/',0,'post','',0),(1710,1,'2021-11-23 17:58:08','2021-11-23 17:58:08','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns:o=\"urn:schemas-microsoft-com:office:office\"\r\nxmlns:w=\"urn:schemas-microsoft-com:office:word\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; charset=utf-8\">\r\n<meta name=ProgId content=\r\n<meta name=Generator content=\"\r\n<meta name=Originator content=\r\n</head>\r\n\r\n<body lang=EN-US link=blue vlink=blue style=\'tab-interval:.5in\'>\r\n\r\n<p align=\"center\">\r\n<div align=\"center\">\r\n	<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n		<tr>\r\n			<td>\r\n			<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<span lang=EN style=\'mso-ansi-language:EN; font-weight:700\'>\r\n<font size=\"4\">God\'s Labour</font></span></p>\r\n			<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n<div class=Section1>\r\n\r\n<p align=center style=\'text-align:center;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><b><span lang=EN\r\nstyle=\'font-size:10.0pt;mso-ansi-language:EN\'>1</span></b></p>\r\n<p align=center style=\'text-align:center;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p style=\'text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p>SRI Aurobindo\'s Yoga, it has been said, begins\r\nwhere other yogas end. Other yogas end by the attainment of the Brahman or some\r\nform or mode of it or something akin to it, which means the transcendent\r\nReality, the supreme status of the Spirit beyond name and form, beyond all\r\nparticular manifestation. It is the final realisation of the soul in its upward\r\nascent, the <i>nee plus ultra. </i>Sri Aurobindo\'s Yoga takes that poise for\r\ngranted and upon it bases its own development and structure. In other words, it\r\nworks for the descent of the Spirit upon the level from which the Spirit worked\r\nup. The Mystery of the descent is the whole characteristic secret of this Yoga.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>The general idea of a descent of the Spirit, that\r\nis to say, the Divine, the conception of <i>avat</i></span><i><span lang=EN\r\nstyle=\'font-family:\"Luxi Serif\";mso-ansi-language:EN\'>Ä</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'>ra </span></i><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>and <i>avatarana </i>is, of course, not new. But\r\nhere there is a difference. Avatara or Avatarana in the older disciplines was\r\nmore or less an intervention of God as God, the working of a Force come\r\nspecifically in the midst of the world circumstances, maintaining still its\r\ndivine transcendental character, to work out a given problem, accomplish a\r\nspecial mission and then, when the work is done, retire to its own status. It\r\nis, as it were, a weapon of flame and light hurled into the earthly fray – even\r\nlike the discus of Vishnu – and having accomplished its mission, going back\r\ninto the hand of the thrower, its fount and origin. The task of the Avatara was\r\nusually <i>bh</i></span><i><span lang=EN style=\'font-family:\"Luxi Serif\";\r\nmso-ansi-language:EN\'>ū</span><span lang=EN style=\'mso-ansi-language:\r\nEN\'>bh</span><span lang=EN style=\'font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>Ä</span><span lang=EN style=\'mso-ansi-language:EN\'>ra-haralJa, </span></i><span\r\nlang=EN style=\'mso-ansi-language:EN\'>lightening earth\'s load: it means removing\r\nthe sinful and preserving the virtuous, re-establishing the reign of Law.\r\nEsoterically, he also embodied the Way to spiritual fulfilment. There was no<o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:9.65pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'mso-ansi-language:EN\'>Page – 277</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span lang=EN style=\'mso-ansi-language:EN\'>question of saving humanity – it was more serving\r\nthan saving – by transfiguring it, giving it a new body and life and mind, nor\r\nwas there any idea of raising the level of earth-consciousness.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>The Divine acts in three different ways in his\r\nthree well-known aspects. As the transcendent Reality he is above and beyond\r\ncreation, he is the U nmanifest, although he may hold within either involved or\r\ndissolved the entire manifestation. Next, he is the manifestation, the cosmic\r\nor the universal; he is one with creation, immanent in it, still its master and\r\nlord. Finally, he has an individual aspect: he is a Person with whom human\r\nb.eings can enter into relations of love and service. The Divine incarnate as a\r\nhuman being, is a special manifestation of the Individual Divine. Even then, as\r\nan embodied earthly person, he may act in a way characteristic of any of the\r\nthree aspects. The Divine descended upon earth, as viewed by Sri Aurobindo,\r\ndoes not come in his transscendental aspect, fundamentally aloof and away, in\r\nhis absolute power and consciousness, working miracles here; for transcendence\r\ncan do nothing but that in the midst of conditions left as they are. Nor does\r\nhe manifest himself only as his cosmic power and consciousness, imbedded in the\r\ncreation and all-pervading, exercising his influence through the pressure of\r\nUniversal Law, perhaps in a concentrated form, still working gradually, step by\r\nstep, as though through a logical process, for the maintenance of the natural\r\norder and harmony, <i>lokasamgraha. </i>God can be more than that,\r\nindividualised in a special, even a human sense. His individual being can and\r\ndoes hold within itself his cosmic and transcendental self covertly in a way\r\nbut overtly too in a singular manner at the same time. The humanised\r\npersonality of the Divine with his special role and function is at the very\r\ncentre of Sri Aurobindo\'s solution of the world enigma. The little poem <i>A\r\nGod\'s Labour </i>in its short compass outlines and explains beautifully the\r\ngrand Mystery.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>The usual idea of God (as the theists hold, for\r\nexample) is that he is an infinite eternal impassible being, aloof from human toils\r\nand earthly turmoils, himself untouched by these and yet, in and through them,\r\ndirecting the world for an inscrutable purpose, unless it is for leaning\r\ntowards it and stretching out the hand of Grace to those of the mortals<o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:9.65pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'mso-ansi-language:EN\'>Page – 278</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'text-align:justify;line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>who wish to come out of the nightmare of life,\r\nsever the coils of earthly existence. But the Divine in order to be and remain\r\ndivine need not hold to his seat above and outside the creation, severely\r\nseparated from his creatures. He can, on the contrary, become truly the\r\nordinary man and labour as all others, yet maintaining his divinity and being\r\nconscious of it. After all, is not man, every human being, built in the same\r\npattern, a composite of the earthly human element supported and infused by a\r\nsecret divine element? However, God, the individual Divine, does become man,\r\none of them and one with them. Only, his labour thereby increases manifold,\r\nhard and heavy, although for that very reason full of a bright rich multiple\r\npromise. The Divine\'s self-hurilanisation has for it a double purpose: (I) to\r\nshow man by example how he can become what he truly is, how he can divinise\r\nhimself: the Divine as man lives out the life of a <i>sadhaka </i>wholly and\r\ncompletely; (2) to help concretely by his own force of consciousness the world\r\nand man in their endeavour for progress and evolution, to give the help wholly\r\nand completely from the innermost status of the self down to the most external\r\nphysical body and the material field. This help again is a twofold function.\r\nThe first is to make available, gather within easy reach, the high\r\nrealisations, the spiritual treasures that are normally stored in a heaven\r\nsomewhere else. The Divine Man brings down the divine attributes close to our\r\nearth, turns them from mere far possibilities into near probabilities, even\r\nimminent realities. They are made part and parcel, constituent elements of the\r\nearthly atmosphere, so that one has only to open one\'s mouth to breathe in,\r\nextend one\'s arms to seize and possess them: even to this opening and this gesture\r\nman is helped by the concrete touch and presence of the Divine. Further, the\r\nhelp and succour come in another way which is more intimate, more living and\r\nappealing to man.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>A great mystery of existence, its central rub is\r\nthe presence of Evil. All spiritual, generally all human endeavour has to face\r\nand answer this Sphinx. As he answers, so will be his fate. He cannot rise up\r\neven if he wishes, earth cannot progress even when there is the occasion,\r\nbecause of this besetting obstacle. It has many names and many forms. It is<o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:9.65pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'mso-ansi-language:EN\'>Page – 279</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'text-align:justify;line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>Sin or Satan in Christianity; Buddhism calls it\r\nMara. In India it is generally known as Maya. Grief and sorrow, weakness and\r\nwant, disease and death are its external and ubiquitous forms. It is a force of\r\ngravitation, as graphically named by a modern Christian mystic, that pulls man\r\ndown, fixes him upon earth with its iron law of mortality, never allowing him\r\nto mount high and soar in the spiritual heavens. It has also been called the\r\nWheel of Karma or the cycle of Ignorance. And the aim of all spiritual seekers\r\nhas been to rise out of it – some-how, by force of <i>tapasy</i></span><i><span\r\nlang=EN style=\'font-family:\"Luxi Serif\";mso-ansi-language:EN\'>Ä</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'>, </span></i><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>energy of concentrated will or divine Grace – go\r\nthrough or by-pass and escape into the Beyond. This is the path of ascent I\r\nreferred to at the outset. In this view it is taken for granted that this\r\ncreation is transient and empty of happiness – <i>anityam asukham </i>(Gita) –\r\nit is </span><i><span lang=EN style=\'font-family:\"Arial Narrow\";mso-ansi-language:\r\nEN\'>anatta, </span></i><span lang=EN style=\'mso-ansi-language:EN\'>empty of self\r\nor consciousness (Buddha) and it will be always so. The only way to deal with\r\nit, the way of the wise, is to discard it and pass over.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>Sri Aurobindo\'s view is different. He says Evil\r\ncan be and has to be conquered here itself, here upon this earth and in this\r\nbody-the ancients also said, <i>ihaiva tairjitah, </i>they have con. quered\r\neven here, <i>pr</i></span><i><span lang=EN style=\'font-family:\"Luxi Serif\";\r\nmso-ansi-language:EN\'>Ä</span><span lang=EN style=\'mso-ansi-language:\r\nEN\'>k</span><span lang=EN style=\'font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>ś</span><span lang=EN style=\'mso-ansi-language:EN\'>ariravimok</span><span\r\nlang=EN style=\'font-family:\"Luxi Serif\";mso-ansi-language:EN\'>s</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'>an</span><span lang=EN\r\nstyle=\'font-family:\"Luxi Serif\";mso-ansi-language:EN\'>Ät</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'>, </span></i><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>before leaving the body. You have to face Evil\r\nfull-square and conquer it, conquer it not in the sense that you simply rise\r\nabove it so that it no longer touches you, but that you remain where you are in\r\nthe very field of Evil and drive it out from there completely, erase and\r\nannihilate it where it was reigning supreme. Hence God has to come down from\r\nhis heaven and dwell here upon earth and among men and in the conditions of\r\nmortality, show thus by his living and labour that this earthly earth can be\r\ntrans&shy;formed into a heavenly earth and this human body into a &quot;body\r\ndivine&quot;.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>Matter or the physical body is not by itself the\r\ncentre of gravity of the human consciousness; it is not that that pins the soul\r\nor the self to the life of pain and misery and incapacity and death. Matter is\r\nnot the Evil, nor made up of Evil; it contains or harbours evil under the\r\npresent circumstances, even as dross is mixed up, inextricably as it appears,\r\nwith the noble metal in the natural ore; but the dross can be eradicated and\r\nthe free metal brought out, pure- and noble in its own true nature. It is, as\r\nRumi, the Persian mystic, says in his famous<o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:9.65pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'mso-ansi-language:EN\'>Page – 280</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p>imagery, like a piece of iron, dull and dismal to\r\nlook at, but when put into fire slowly acquires the quality of fire, turning\r\ninto a glowing and radiant beauty, yet maintaining its original form and\r\nindividuality and concrete, even material reality. Now, the crust or dross that\r\nhas to be eliminated in Matter is called by Sri Aurobindo\r\n&quot;Inconscience&quot;. Matter is inconscient, therefore it is unconscioas\r\nand ignorant. Make it conscious, it will be radiant and full of knowledge. That\r\nis the great transformation needed, the only way to true and total reformation.\r\nThe Divine descends into Matter precisely to work out that transformation. <o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>It is a long dredging process, tedious and\r\narduous, requiring the utmost patience and perseverance, even to the absolvte\r\ndegree. For Inconscience, in essence, although a contingent reality, local and\r\ntemporal, and therefore transient, is nonetheless the hardest, most obdurate\r\nand resistant reality: it lies thick and heavy upon the human vehicle. It is\r\nmassed layer upon layer. Its first formation in the higher altitudes of the\r\nmind is perhaps like a thin fluid deposit; it begins as an<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>individualised separative consciousness stressing\r\nmore and more its exclusiveness. Through the lower ranges of the mind and the\r\nvitality it crystallises and condenses gradually; in the worlds of thinking and\r\nfeeling, enjoying and dynamic activity, it has still a malleable and mixed\r\nconsIstency, but when it reaches and possesses the physical being, it becomes\r\nthe impervious solid obscurity that Matter presents.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>The root of the Cosmic Evil is in Matter. From\r\nthere it shoots up and overshadows the upper layers of our being and consciousness.\r\nEven if the mind is cleaned, the vital cleared, still if the physical\r\nconsciousness is not sufficiently probed into, purified and reclaimed, then\r\nnothing permanent is done, one would build upon sand. All efforts, spiritual or\r\nother, at the regeneration and reformation of mankind and a good many\r\nindividual endeavours too have come to a sorry end, because the foundation was\r\nnot laid sufficiently deep and secure. One must dig into Matter as far down as\r\npossible – like Rishi Agastya in the Veda – even to the other end. For there is\r\nanother mystery there, perhaps the Mystery of mysteries. The deeper you go down\r\ninto Matter, as you clear up the jungle and bring in the higher light, you\r\ndiscover and unlock strange<o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:9.65pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'mso-ansi-language:EN\'>Page – 281</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p>and\r\nmighty energies of consciousness secreted there, even like the uranium pile in\r\nthe atomic world. It is revealed to you that Inconscience is not total absence\r\nof consciousness, it is simply consciousness asleep, in-gathered, entranced.\r\nAnd this nether consciousness is, after all, one with the supreme\r\nConsciousness. It is itself the best weapon to bring about its own\r\ntransformation. Not only the higher self, but the lower self too must be\r\nsalvaged and saved by its own <i>self – </i></span><i><span lang=EN\r\nstyle=\'font-family:\"Luxi Serif\";mso-ansi-language:EN\'>Ä</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'>tman</span><span lang=EN\r\nstyle=\'font-family:\"Luxi Serif\";mso-ansi-language:EN\'>Ä</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'> </span><span lang=EN\r\nstyle=\'font-family:\"Luxi Serif\";mso-ansi-language:EN\'>Ä</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'>tm</span><span lang=EN\r\nstyle=\'font-family:\"Luxi Serif\";mso-ansi-language:EN\'>Ä</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'>nam uddharet.</span></i><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p style=\'text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p align=center style=\'text-align:center;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><b><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>2</span></b></p>\r\n<p align=center style=\'text-align:center;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>The Divine brings down with himself his shaft of\r\nlight, and the light, as it spreads, begins to scatter and dissolve the clouds\r\nof ignorance. The Divine comes here below and as he formulates and concentrates\r\nhis consciousness in or as an individualised channel, the power of the consciousness\r\nbecomes dynamic and concrete and works out the desired change in th_ material\r\nplane. In the descent the Divine has to assume the lower potentials on the\r\ninferior levels and this involves an apparent veiling and lessening of his\r\nhigher and divine degrees. In other words, the Divine in becoming human accepts\r\nand embraces in that embodiment all that humanity normally means, its\r\nweaknesses and frailties, its obstacles and difficulties, all the ignorance and\r\ninconscience. This sacrifice he has agreed to, has undertaken in order to\r\ncreate out of it a golden body, a radiant matter, a heavenly or divinised\r\nearth.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>God made man, the spirit become flesh: this is\r\nGrace, the benediction of the Holy One upon the sinful earth. The working of\r\nGrace in one of its characteristic movements has been beautifully envisaged in\r\nesoteric Christianity. The burden of sin-that is to say, of weakness, impurity\r\nand ignorance – lies so heavy upon man, the force of gravitation is so\r\nabsolute, that it is divine intervention alone, and in the most physical sense,\r\nwhich can save him. God takes upon himself man\'s load and relieves him of it:\r\nthus freed he can soar up easily and join the company of the Happy in heaven\r\nalongside God. This is the ransom paid by God to His Enemy, the vicarious\r\natonement suffered by the Divine, the cross he has to bear when he comes<o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'mso-ansi-language:EN\'>Page – 282</span></p>\r\n\r\n</div>\r\n<p style=\'text-align:justify;line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>upon this earth, into this vale of tears. I t is\r\nsaid, in terms of human feeling, pity so moved him that he left the happy abode\r\nof heaven, came down among men and lived like one of them, sharing their sorrow\r\nand pain and, what is divine, taking up the evil into himself, drinking, as it\r\nwere, out of the poisoned bowl, so that man, frail mortal creature, may escape\r\nhis doom.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>This way too, as all other ways, has indeed been\r\nthe way of escape. God came down in order to take away some men with him. They\r\nwere the blessed ones, but the normal humanity remains as it is, as it has\r\nbeen, on the whole. The few that pass beyond do not seem to leave any trace\r\nhere below. There was no regeneration of mankind, no reformation of earthly\r\nlife.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>Sri Aurobindo aims at a power of consciousness, a\r\nformulation of the divine being that is integral. It takes up the whole man and\r\nit embraces all men: it works on a cosmic scale individually and collectively.\r\nThat force of consciousness identifies itself with each and every individual\r\nbeing in all its parts and limbs; establishing itself in and working through\r\ntheir normal and habitual functionings, it moulds and refashions the earthly\r\nvessel. It is a global power, first of all, because it is the supreme creative\r\nPower, the original energy of consciousness that brought out this manifested\r\nuniverse, the matrix or the nodus that holds together and in an inviolable\r\nunity and harmony the fundamental truth-aspects of the\' one and indivisible\r\nReality. This luminous source and substance of all created things consists of\r\ntheir basic true truths which assume disguised and deformed appearances under\r\nthe present conditions of the world. It is therefore, in the second instance,\r\nthe secret power in created things which manifests in them as the evolutionary\r\nurge, which drives them to rediscover their reality and re-form the appearance\r\nas the direct expression and embodiment of this inner soul.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>The Divine incarnates, as an individual in the\r\nconcrete material actuality, this double aspect of the utter truth and reality.\r\nThere are, what may be called, intermediary incarnations, some representing\r\npowers – aspects of the Divine – in the higher mental or overmen tal levels of\r\nconsciousness, others those of the inner heart, yet others again those of the\r\ndynamic vital consciowmess. But the integral Divine, he who unites and\r\nreconciles in his body the highest height and the lowest<o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:9.65pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'mso-ansi-language:EN\'>Page – 283</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>depth,\r\nwho has effectuated in him something like the &quot;marriage of Heaven and\r\nHell&quot; is an event of the future-even perhaps of the immediate future. The\r\ndescent into hell is an image that has been made very familiar to man, but all\r\nits implications have not been sounded. For what we were made familiar with was\r\nmore or less an image of hell, not hell itself, a region or experience in the\r\nvital (may be even in the mental): real hell is not the mass of desires or\r\nweaknesses of the flesh, not &quot;living flesh&quot;, but dead Matter whose\r\nother name is Inconscience. In the older disciplines the central or key truth,\r\nthe heart of reality where the higher and the lower – Brahman and Maya, the\r\nAbsolute and the Contingency, the One and the Many, God and the World – met and\r\nunited in harmony was bypassed: one shot from below right into the supreme\r\nAbsolute; the matrix of truth-creation was ignored. Even so, at the other end,\r\nthe reality of brute matter was not given sufficient weight, the spiritual\r\nlight disdained to reach it <i>(vijigupsate).</i><o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>The integral Divine not merely suffers (as in the\r\nChristian tradition) a body material, He accepts it in his supernal delight,\r\nfor it is his own being and substance: it is He in essence and it will become\r\nHe in actuality. When he comes into the world, it is not as though it were a\r\nforeign country; he comes to his own, – only he seeks to rebuild it on another\r\nscale, the scale of unity and infinity, instead of the present scale\r\nofseparativism and finiteness. He comes among men not simply because he is\' moved\r\nby human miseries; he is no extra-terrestrial person, a bigger human being, but\r\nis himself this earth, this world, all these miseries; he is woven into the\r\nfabric of the universe, he is the warp and woof that constitute creation. It is\r\nnot a mere movement of sympathy or benevolence that actuates him, it is a total\r\nand absolute identification that is the ground and motive of his activity. When\r\nhe assumes the frame of mortality, it is not that something outside and totally\r\nincongruous is entering into him, it is part and parcel of himself, it is\r\nhimself in one of his functions and phases. Consequently, his work in and upon\r\nthe material world and life may be viewed as that of self-purification and\r\nself-illumination, self-discipline and self&shy;realisation. Also, the horrors of\r\nmaterial existence, being part of the cosmic play and portion of his infinity,\r\nnaturally find shelter in the individual divine incarnation, are encompassed<o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:9.65pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'mso-ansi-language:EN\'>Page – 284</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>in his\r\nhuman embodiment. It<b> </b>is the energy of his own consciousness that brought\r\nout or developed even this erring earth from within it: that same energy is now\r\navailable, stored up in the individual formation, for the recreation of that\r\nearth. The advent and acceptance of material existence meant, as a kind of\r\nnecessity in a given scheme of divine manifestation, the appearance and play of\r\nEvil, the negation of the very divinity. Absolute Consciousness brought forth\r\nabsolute unconsciousness – the inconscient – because of its own self-pressure,\r\na play of an increasingly exclusive concentration and rigid objectivisa&shy;don.\r\nThat same consciousness repeats its story in the individual incarnation: it\r\nplunges into the material life and matter and identifiesltselfwith Evil. But it\r\nis then like a pressed or tightened spring; it works at its highest potential. <span\r\nstyle=\'mso-bidi-font-weight:bold\'>In<b> </b></span>other words, the Divine in\r\nthe body now works to divinise the body itself, to make of the negation a\r\nconcrete affirmation. The inconscient will be embodied consciousness.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>The humanist said, \'INothing human I reckon\r\nforeign to me,&quot; In a deeper and more absolute sense the divine Mystic of\r\nthe integral Yoga says the same. He is indeed humanity incarnate, the whole\r\nmankind condensed and epitomised in his single body. Mankind as imbedded in\r\nignorance and inconscience, the conscious soul lost in the dark depths of dead\r\nmatter, is he and his whole labour consists in working in and through that\r\nobscure &quot;gravitational&quot; mass, to evoke and bring down the totality of\r\nthe superconscient force, the creative delight which he is essentially in his\r\ninmost and topmost being. The labour within himself is conterminous with the\r\ncosmic labour, and the change effected in his being and nature means a parallel\r\nchange in the world outside, at least a ready possibility of the change. All\r\nthe pains and weaknesses normal humanity suffers from, the heritage of an\r\ninconscient earthly existence, the Divine takes into his incarnated body-all\r\nand more and to the highest degree-into a crucible as it were, and works out\r\nthere the alchemy. The natural man individually shares a1so each other\'s burden\r\nin some way, for all are interconnected in life-action at one point has a\r\nreaction at all other points: only the sharing is done unconsciously and is\r\nsuffered or imposed than accepted and it tends to be at a minimum. An ordinary\r\nmortal would break under a greater pressure. It<o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:9.65pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'mso-ansi-language:EN\'>Page – 285</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>is the\r\nAvatar who comes forward and carries on his shoulders the entire burden of\r\nearthly inconscience.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>Suffering, incapacity and death are, it is said,\r\nthe wages of earthly life; but they are, in fact, reverse aspects of divine\r\ntruths. Whatever is here below has its divine counterpart above. What appears\r\nas matter, inertia, static existence here below is the devolution of pure\r\nExistence, Being or Substance up there. Life-force, vital dynamism here is the\r\nenergy of Consciousness there. The pleasure of the heart and emotions and\r\nenjoyment is divine Delight. Finally, our mind with its half-lighted thinking\r\npower, its groping after knowledge has at its back the plenary light of the\r\nSupermind. So the aim is not to reject or withdraw from the material, vital and\r\nmental existence upon the earth and in this body, but house in them, make them\r\nconcrete vehicles, expressions and embodiments of what they really are.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>Pain and suffering, disease and incapacity, even\r\nage and death are fortuitous auxiliaries; they have come upon us simply because\r\nof the small and partial scale of our life to which we agreed. One can live\r\nhere below, live a full life, upon a larger scale, upon the scale of infinity\r\nand eternity. That need not dissolve body and life and mind, the triple ranges\r\nthat make up our earthly existence. In brief, man himself is not truly man, he\r\nis the reverse aspect of God; and when he becomes divine and remains not merely\r\nhuman, he but realises what he is truly and integrally himself.<o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:9.65pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'mso-ansi-language:EN\'>Page – 286</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n</div>\r\n\r\n<P ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a title=\"Home\" href=\"-00_-Content\"><img src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\" border=\"0\" alt=\"house06_white.gif\"></a><span lang=EN style=\'mso-ansi-language:\r\nEN\'><o:p></o:p></span></P>\r\n<div class=Section1>\r\n\r\n  <div align=right> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n\r\n</div>\r\n\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n\r\n\r\n</html>\r\n','-50_God_s Labour','','publish','closed','open','','50_god_s-labour','','','2021-11-23 17:58:08','2021-11-23 17:58:08','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/50_god_s-labour/',0,'post','',0);
