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  <font size="4"> 
  <img src="     " width="1" height="1" border="0">The Intuition of the Age</font></P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">ALL movements – whether of
thought or of life, whether in the individual or in the mass-proceed
from a fundamental intuition which lies in the background as the
logical presupposition, the psychological motive and the spiritual
force. A certain attitude of the soul, a certain angle of vision is
what is posited first; all other things-all thoughts and feelings and
activities are but necessary attempts to express, to demonstrate, to
realise on the conscious and dynamic levels, in the outer world, the
truth which has thus already been seized in some secret core of our
being. The intuition may not, of course, be present to the conscious
mind, it may not be ostensibly sought for, one may even deny the
existence of such a preconceived notion and proceed to establish
truth on a tabula rasa; none the less it is this hidden bias that
judges, this secret consciousness that formulates, this unknown power
that fashions. </span></FONT></P>
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&nbsp;</P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">Now, what is the intuition that
lies behind the movements of the new age? What is the intimate
realisation, the underlying view-point which is guiding and modelling
all our efforts and achievements-our science and art, our poetry and
philosophy, our religion and society? For, there is such a common and
fundamental note which is being voiced forth by the human spirit
through all the multitude of its present-day activities.</span></FONT></P>
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&nbsp;</P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">A new impulse is there, no one
can deny, and it has vast possibilities before it, that also one need
not hesitate to accept. But in order that we may best fructuate what
has been spontaneously sown,. we must first recognise it, be
luminously conscious of it and develop it along its proper line of
growth. For, also certain it is that this new impulse or intuition,
however true and strong in itself, is still groping and erring and
miscarrying; it is still wasting much of its energy in tentative</span></FONT><BR>
			</P>
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<FONT SIZE=2>Page – 14</FONT></P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">things,
in mere experiments, in even clear failures. The fact is that the&quot;
intuition has not yet become an enlightened one, it is still moving,
as we shall presently explain, in the dark vital regions of man. And
vitalism is naturally and closely affianced to pragmatism, that is to
say, the mere vital impulse seeks immediately to execute itself, it
looks for external effects, for changes in the form, in the machinery
only. Thus it is that we see in art and literature discussions
centred upon the scheme of composition, as whether the new poetry
should be lyrical or dramatic, popular or aristocratic, metrical or
free of metre, and in practical life we talk of remodelling the state
by new methods of representation and governance, of purging society
by bills and legislation, of reforming humanity by a business pact.</span></FONT></P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">All this may be good and
necessary, but there is the danger of leaving altogether out of
account the one thing needful. We must then pause and turn back, look
behind the apparent impulsion that effectuates to the Will that
drives, behind the ideas and ideals of the mind to the soul that
informs and inspires; we must carry ourselves up the stream and
concentrate upon the original source, the creative intuition that
lies hidden somewhere. And then only all the new stirrings that we
feel in our heart-our urges and ideals and visions will attain an
effective clarity, an unshaken purpose and an inevitable achievement.</span></FONT></P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">That is to say, the change has
been in the soul of man him-self, the being has veered round and
taken a new orientation. It is this which one must envisage,
recognise and consciously possess, in order that one may best fulfil
the call of the age. But what we are doing instead is to observe the
mere external signs and symbols and symptoms, to fix upon the distant
quiverings, the echoes on the outermost rim, which are not always
faithful representations, but very often distorted images of the
truth and life at the centre and source and matrix. We must know that
if there has been going on a redistribution and new-marshalling of
forces, it is because the fiat has come from the Etat Major.</span></FONT></P>
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&nbsp;</P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">Now, in order to understand the
new orientation of the spirit of the present age, we may profitably
ask what was the inspiration of the past age, the characteristic note
which has failed to</span></FONT><BR>
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<FONT SIZE=2>Page – 15</FONT></P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">satisfy us and which we are
endeavouring to transform. We know that that age was the Scientific
age or the age of Reason. Its great prophets were Voltaire and the
Encyclopaedists or if you mount further up in time, we may begin from
Bacon and the humanists. Its motto was first, &quot;The proper study
of mankind is man&quot; and secondly, Reason is the supreme organon
of knowledge, the highest deity in man – la </span><I><FONT FACE="Arial Narrow, sans-serif"><span style="font-size:12pt;">D&eacute;esse
</span></FONT><span style="font-size:12pt;">Raison. </span></I><span style="font-size:12pt;">And it is precisely against these two basic
principles that the new age has entered its protest. In face of
Humanism, Nietzsche has posited the Superman and in face of Reason
Bergson has posited Intuition.</span></FONT></P>
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&nbsp;</P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">The worship of man as something
essentially and exclusively human necessitates as a corollary, the
other doctrine, </span><I><span style="font-size:12pt;">viz. </span></I><span style="font-size:12pt;">the deification of Reason; and vice
versa. Humanism and Scientism go together and the whole spirit and
mentality of the age that is passing may be summed up in those two
words. So Nietzsche says, &quot;All our modern world is captured in
the net of the Alexandrine culture and has, for its ideal, the
theoretical man, armed with the most powerful instruments of
knowledge, toiling in the service of science and whose prototype and
original ancestor is Socrates.&quot; Indeed, it may be generally
asserted that the nation whose prophet and sage claimed to have
brought down Philosophia from heaven to dwell upon earth among men
was precisely the nation, endowed with a clear and logical intellect,
that was the very embodiment of rationality and reasonableness. As a
matter of fact, it would not be far, wrong to say that it is the
Hellenic culture which has been moulding humanity for ages; at least,
it is this which has been the predominating factor, the vital and
dynamic element in man's nature. Greece when it died was reborn in
Rome; Rome, in its return, found new life in France; and France means
Europe. What Europe has been and still is for the world and humanity
one knows only too much. And yet, the Hellenic genius has not been
the sole motive power and constituent element; there has been another
leaven' which worked constantly within, if intermittently without. If
Europe represented mind and man and this side of existence, Asia
always reflected that which transcends the mind-the spirit, the Gods
and the Beyonds.</span></FONT></P>
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&nbsp;</P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">However, we are concerned more
with the immediate past,</span></FONT><BR>
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<FONT SIZE=2>Page – 16</FONT></P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">the
mentality that laid its supreme stress upon the human rationality.
What that epoch did not understand was that Reason could be
overstepped, that there was something higher, something greater than
Reason; Reason being the sovereign faculty, it was thought there
could be nothing beyond, unless it were </span><I><FONT FACE="Arial Narrow, sans-serif"><span style="font-size:12pt;">d&eacute;raison.
</span></FONT></I><span style="font-size:12pt;">The human attribute par excellence is Reason. Exactly so.
But the fact is that man is not bound by his humanity and that reason
can be transformed and sublimated into other more powerful faculties.</span></FONT></P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">Now, the question is, what is
the insufficiency of Reason? How does it limit man? And what is the
Superman into which man is asked or is being impelled to grow?</span></FONT></P>
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&nbsp;</P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">Reason is insufficient and
unsatisfactory because, as Bergson explains, it does not and cannot
embrace life as a whole, seize man and the world in an integral
realisation. The greater part of the vast mystery of existence
escapes its </span><I><span style="font-size:12pt;">envergure. </span></I><span style="font-size:12pt;">Reason is that faculty which is for
analysing, defining, classifying and fixing things. It is a power
that has grown in man in order that he may best manipulate the things
of the world. It is utilitarian, practical in its nature and outlook.
And as practical dealing requires that things should be stable and
separate entities, therefore Reason cannot but see things in solid
and in the frag&shy;ments of a solid. It cuts up existence into
distinct parts and diverse elements; and these again it seeks to
relate and aggre&shy;gate, in accordance with what it calls &quot;laws&quot;.
Such a process has been necessary for man in conducting life and
action successfully. Originally a bye-product of active life, Reason
gradually separated itself and came finally to have an inde&shy;pendent
status and function, became or sought to become the instrument of
knowledge,. of Truth.</span></FONT></P>
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&nbsp;</P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">But although Reason has been and
is useful for the practical, we may say almost, the manual aspect of
life, life itself it leaves unexplained and uncomprehended. For life
is mobility, a continuous flow that has nowhere any gap or stop and
things have in reality no isolated or separate existence, they merge
and mingle into one another and form an indissoluble whole. Therefore
the forms and categories that Reason imposes upon existence are more
or less arbitrary; they are shackles that seek to bind up and limit
life, but are often rent asunder in the very effort. So the
civilisation that has its origin in Reason and</span></FONT><BR>
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<FONT SIZE=2>Page – 17</FONT><BR>
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<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">progresses
with discoveries and inventions – devices for artfully manipulating
nature – has been essentially and pre-eminently mechanical in its
structure and outlook. It has become more and more efficient perhaps,
but less and less soul-inspired, less and less-endowed with the
free-flowing sap of organic growth and vitality.</span></FONT></P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">So instead of the rational
principle, the new age wants the principle of Nature or Life. Even as
regards knowledge Reason is not the only, nor the best instrument.
For animals have properly no reason; the nature-principle of
knowledge in the animal is Instinct – the faculty that acts so
faultlessly, so marvellously where Reason can only pause and be
perplexed. This is not to say that man is to or can go back to this
primitive and animal function; but certainly he can replace it by
some&shy;thing akin which is as natural and yet purified and
self-conscious – illumined instinct, we may say or Intuition, as
Bergson terms it. And Nietzsche's definition of the Superman has also
a similar orientation and significance; for, according to him, the
Superman is man who has outgrown his Reason, who is not bound by the
standards and the conventions deter&shy;mined by Reason for a special
purpose. The Superman is one who has gone beyond &quot;good and
evil,&quot; who has shaken off from his nature and character elements
that are &quot;human, all too human&quot; – who is the embodiment
of life-force in its absolute purity and strength and freedom.</span></FONT></P>
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&nbsp;</P>
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<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
the new age – Life with Intuition as its guide and not Reason and
mechanical efficiency, not Man but Superman. The right </span><I><span style="font-size:12pt;">mantra </span></I><span style="font-size:12pt;">has
been found, the principle itself is irreproachable. But the
interpretation, the application, does not seem to have been always
happy. For, Nietzsche's conception of the' Superman is full of
obvious lacunae. If we have so long been adoring the intellectual
man, Nietzsche asks us, on the other hand, to deify the vital man.
According to him the superman is he who has (I) the supreme sense of
the ego, (2) the sovereign will to power and (3) who </span><I><span style="font-size:12pt;">lives
dangerously. </span></I><span style="font-size:12pt;">All this means an Asura. that is to say, one who
has, it may be, dominion over his animal and vital impulsions in
order, of course, that he may best gratify them – but who has not
purified them. Purification does not necessarily mean, annihilation
but it does mean sublimation and transformation. </span></FONT><BR>
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<FONT SIZE=2>Page – 18</FONT></P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">So if you have to transcend man, you have to transcend egoism also.
For a conscious egoism is the very characteristic of man and by
increasing your sense of egoism you do not supersede man but simply aggrandise your humanity, fashion it on a larger, a titanic scale.
And then the will to power is not the only will that requires
fulfilment, there is also the will to knowledge and the will to love.
In man these three fundamental constitutive elements coexist,
although they do it, more often than not, at the expense of each
other and in a state of continual disharmony. The superman, if he is
to be the man &quot;who has surmounted himself&quot;, must embody a
poise of being in which all the three find a fusion and harmony – a
perfect synthesis. Again, to live dangerously may be heroic, but it
is not divine. To live dangerously means to have eternal opponents,
that is to say, to live ever on the same level with the forces you
want to dominate. To have the sense that one has to fight and control
means that one is not as yet the sovereign lord, for one has to
strive and strain and attain. The supreme lord is he who is perfectly
equanimous with himself and with the world. He has not to batter
things into a shape in order to create. He creates means, he
manifests. He wills and he achieves –&quot;God </span><I><span style="font-size:12pt;">said 'let there
be light' and there was light.&quot;</span></I></FONT></P>
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&nbsp;</P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">As a matter of fact, the
superman is not, as Nietzsche thinks him to be, the highest
embodiment of the biological force of Nature, not even as modified
and refined by the aesthetic and aristocratic virtues of which the
higher reaches of humanity seem capable. For that is after all
humanity only accentuated in certain other fundamentally human modes
of existence. It does not carry far enough the process of
surmounting. In reality it is not a surmounting but a new
channelling. Instead of the ethical and intellectual man, we get the
vital and aesthetic man. It may be a change but not a
transfiguration.</span></FONT></P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">And the faculty of Intuition
said to be the characteristic of the New Man does not mean all that
it should, if we confine ourselves to Bergson's definition of it.
Bergson says that Intuition is a sort of </span><I><span style="font-size:12pt;">sympathy, </span></I><span style="font-size:12pt;">a community
of feeling or sensibility with the urge of the life-reality. The
difference between the sympathy of Instinct. and the sympathy of
Intuition being that while the former is an unconscious or
semi-conscious power, the latter is illumined and self-conscious. Now
this view</span></FONT><BR>
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<FONT SIZE=2>page – 19</FONT></P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">emphasises
only the feeling-tone of Intuition, the vital sensibility that
attends the direct communion with the life movement. But Intuition is
not only purified feeling and sensibility, it is also purified vision
and knowledge. It unites us not only with the movement of life, but
also opens out to our sight the Truths, the fundamental realities
behind that movement. Bergson does not, of course, point to any
existence behind the continuous flux of life-power – the elan
vital. He seems to deny any static truth or truths to be seen and
seized in any scheme of knowledge.. To him the dynamic flow – the
Heraclitian </span><I><span style="font-size:12pt;">panta reei</span></I><span style="font-size:12pt;"> is the ultimate reality. It is
precisely to this view of things that Bergson owes his conception of
Intuition. Since existence is a continuum of Mind-Energy, the only
way to know it is to be in harmony or unison with it, to move along
its current. The conception of knowledge as a fixing and delimiting
of things is necessarily an anomaly in this scheme. But the question
is, is matter the only static and separative reality? Is the flux of
vital Mind-Energy the ultimate truth?</span></FONT></P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">Matter forms the lowest level of
reality. Above it is the elan vital. Above the elan vital there is
yet the domain of the Spirit. And the Spirit is a static substance
and 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
realises or expresses itself through certain typal nuclei or nodi of
consciousness </span><I><span style="font-size:12pt;">(chit) </span></I><span style="font-size:12pt;">in a continuous becoming, in a flow of
creative activity </span><FONT FACE="Arial Narrow, sans-serif"><I><span style="font-size:12pt;">(ananda).
</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
pre&shy;cipitation of the dynamism of the spirit; and so also static
matter is only the substance of the spirit concretised and
solidified. It is in an uplift both of matter and vital force to
their </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
Spirit that lies the real transformation and transfiguration of the
humanity of man.</span></FONT></P>
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&nbsp;</P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">This is the truth that is trying
to dawn upon – the new age. Not matter but that which forms the
substance of matter, not intellect but a vaster consciousness that
informs the intellect, not man as he is, an aberration in the cosmic
order, but as he may and shall be the embodiment and fulfilment of
that order – this is the secret Intuition which, as yet dimly
envisaged, nevertheless secretly inspires all the human activities of
today. Only, the truth is being interpreted, as we have said, in
terms of vital life. The intellectual and physical man </span></FONT></P>
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<FONT SIZE=2>Page – 20</FONT></P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">gave
us one aspect of the reality, but neither is the vital and psychical
man the complete reality. The one acquisition of this shifting of the
viewpoint has been that we are now in touch with the natural and
deeper movement of humanity and not as before merely with its
artificial scaffolding. The Alexandrine civilisation of humanity, in
Nietzsche's phrase, was a sort of divagation from nature, it was
following a loop away from the direct path of natural evolution. And
the new Renaissance of today has precisely corrected this aberration
of humanity and brought it again in a line with the natural cosmic
order.</span></FONT></P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">Certainly this does not go far
enough into the motive of the change. The cosmic order does not mean
mentalised vitalism which is also in its turn a section of the
integral reality. It means the order of the spirit, it means the
transfiguration of the physical, the vital and the intellectual into
the supernal Sub&shy;stance, Power and Light of that Spirit. The real
transcendence of humanity is not the transcendence of one or other of
its levels but the total transcendence to an altogether different
status and the transmutation of humanity in the mould of that
status-not a Nietzschean Titan nor a Bergsonian Dionysus but the
tranquil vision and delight and dynamism of the Spirit-the
incarnation of a god-head.</span></FONT><BR>
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<FONT SIZE=2>Page – 21</FONT></P>
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