INSERT INTO `wp_posts` VALUES (1649,1,'2021-11-23 17:57:59','2021-11-23 17:57:59','<!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;18583800\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;514400\">\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\">Physics \r\nor philosophy</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>WHAT is the world that we see really like? Is it mental,\r\nis it material? This is a question, we know, philosophers are\r\nfamiliar with, and they have answered and are still answering, each\r\nin his own way, taking up one side or other of the antinomy. There is\r\nnothing new or uncommon in that. The extraordinary novelty comes in\r\nwhen we see today even scientists forced to tackle the problem, give\r\nan answer to it, – scientists who used to smile at philosophers,\r\nbecause they seemed to assault seriously the windmills of abstract\r\nnotions and airy concepts, instead of reposing on the <I>terra firma\r\n</I>of reality. The tables are turned now. The scientists have had to\r\nstart the same business – the <I>terra firma </I>on which they\r\nstood as on the securest rock of ages is slipping away under their\r\nfeet and fast vanishing into smoke and thin air. Not only that, it is\r\ndiscovered today that the scientist has always been a philosopher,\'\r\nwithout his knowledge – a crypto-philosopher, – only he has\r\nbecome conscious of it at last. And further – <I>mirabile dictu ! –</I>\r\nmany a scientist is busy demonstrating that the scientist is, in his\r\nessence, a philosopher of the Idealist school!</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.47cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Physical Science in the nineteenth century did indeed\r\ndevelop or presuppose a philosophy of its own; it had, that is to\r\nsay, a definite outlook on the fundamental quality of things and the\r\nnature of the universe. Those were days of its youthful\r\nself-confidence and unbending assurance. The view was, as is\r\nwell-known, materialistic and deterministic. That is to say, all\r\nobservation and experiment, according to it, demonstrated and\r\nposited:</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><I>First, </I>that this universe is made up of particles\r\nthat push and pull each other, the particles having certain constant\r\nvalues, such as in respect of mass and volume.</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" 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 – 310</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><I>secondly</I>, that the laws governing the relations\r\namong the particles, in other words, their push and pull, are laws of\r\nsimple mechanics; they are fixed and definite and give. us\r\ndeterminable and mensurable quantities called co-ordinates – by\r\nwhich one can ascertain the pattern or configuration of things at a\r\ngiven moment and deduce from that the pattern or configuration of\r\nthings at any other moment: the chain that hangs things together is\r\nfixed and uniform and continuous and is not broken anywhere.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The scientific view of things thus discovered or\r\naffirmed certain universal and immutable facts – axiomatic truths –\r\nwhich were called constants of Nature. These were the very basic\r\nfoundations upon which the whole edifice of scientific knowledge was\r\nerected. The chief among them were: (I) conservation of matter, (2)\r\nconservation of energy, (3) uni&shy;formity of nature and (4) the\r\nchain of causality and continuity. Above all, there was the\r\nfundamental implication of an independent – an absolute – time\r\nand space in which all things. existed and moved and had their being.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The whole business of experimental science was just to\r\nfind the absolutes of Nature, that is to say, facts and laws\r\ngoverning facts that do not depend for their existence upon anything\r\nbut themselves. The purely objective world without any taint of an\r\nintruding subject was the field of its inquiry. In fact, the\r\nold-world or Mediaeval Science – there was a Science even then –\r\ncould not develop properly, did not strike the right line of growth,\r\nprecisely because it had a strong subjective bias: the human factor,\r\nthe personal element of the observer or experimenter was\r\nunconsciously (at times even deliberately) introduced into the facts\r\nand explanations of Nature. The new departure of Modern Science\r\nconsisted exactly in the elimination of this personal element and\r\nmaking observation and experiment absolutely impersonal and\r\nthoroughly objective.</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>Well, the old-world spirit has had its revenge complete\r\nand absolute in a strange manner. We are coming to that presently.\r\nNow, the constants or absolutes of which we spoke, which were the\r\nbed-rock of Modern Science, were gradually found to be rather shaky –\r\nvery inconstant and relative. Take, for example, the principle of\r\nconservation of matter. The principle</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.36cm; 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 – 311</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>posited that in a given system the quantity of matter is\r\nconstant in and through all transformations. Modern Science has found\r\nout that this law holds good only in respect of gross matter\r\nbelonging to man-size Nature. But as soon as we enter into the domain\r\n\'of the ultimate constituents of matter, the units of electric\r\ncharges, the infinitesimals, we find that matter is destroyed and is\r\nor can be recreated: material particles are dematerialised into light\r\nwaves or quanta, and light quanta are precipitated back again into\r\nelectric particles of matter. Similarly, the law of conservation of\r\nenergy – that energy=<FONT FACE=\"Luxi Serif\">&frac12;</FONT> mv<FONT FACE=\"Luxi Serif\">&sup2;</FONT>\r\n<I>(m </I>being mass, <I>v </I>velocity) – does not hold good in\r\nrespect of particles that move with the speed of light: mass is not a\r\nconstant as in Newtonian mechanics, but varies with velocity. Again,\r\nin classical mechanics, position and velocity are two absolute\r\ndeterminates for all scientific measurement, and Science after all is\r\nnothing if not a system of measurements. Now, in the normal size\r\nworld, the two are easily determined; but in the sub-atomic world\r\nthings are quite different; only one can be determined accurately;\r\nthe more accurate the one, the less so the other; and if both are to\r\nbe determined, it can be only approximatively, the closer the\r\napproximation, the hazier the measure, and the farther the\r\napproximation, the more definite the measure. That is to say, here we\r\nfind not the exact measures of things, but only the probable\r\nmeasures. Indeed, not fixity and accuracy, but probability has become\r\nthe central theme of modern physical calculation.</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 principle of indeterminacy carries two revolutionary\r\nimplications. First, that it is not possible to determine the\r\nmovement of the ultimate particles of matter individually and\r\nseverally, it is not possible even theoretically to follow up the\r\nchain of modulations of an electron from its birth to its dissolution\r\n(if such is the curve of its destiny), as Laplace considered it quite\r\npossible for his super-mathematician. One cannot trace the complete\r\nevolution of each and every or even one particular particle, not\r\nbecause of a limitation in the human capacity, but because of an\r\ninherent impossibility in the nature of things. In<B> </B>radioactive\r\nsubstances, for example, there is no ground or data from which one\r\ncan determine which particle will go off or not, whether it will go\r\noff the</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 – 212</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>next moment or wait for a million years. It is mere\r\nchance that seems to reign here. In radiation too, there is no\r\nformula, and no formula can be framed for determining the course of a\r\nphoton in relation to a half-reflecting surface, whether it will pass\r\nthrough or be reflected. In this field of infinitesimals what we know\r\nis the total behaviour of an assemblage of particles, and the laws of\r\nnature are only laws of average computation. Statistics has ousted\r\nthe more exact and rigid arithmetics. And statistics, we know, is a\r\nprecarious science: the knowledge it gives is contingent, contingent\r\nupon the particular way of arranging and classifying the data.\r\nHowever, the certainty of classical mechanistic knowledge is gone,\r\ngone too the principle of uniformity of nature.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The second element brought in in the indeterminacy\r\npicture is the restoration of the &quot;subject&quot; to its honoured\r\nor even more than the honoured place it had in the Mediaeval Ages,\r\nand from which it was pulled down by young arrogant Science. A\r\nfundamental question is now raised in the very methodology of the\r\nscientific apparatus. For Science, needless to say, is first and\r\nforemost observation. Now it is observed that the very fact of\r\nobservation affects and changes the observed fact. The path of an\r\nelectron, for example, has to be observed; one has then to throw a\r\nray of light – hurl a photon – upon it: the impact is sufficient\r\nto deflect the electron from the original path. If it is suggested\r\nthat by correction and computation, by a backward calculation we can\r\ndeduce the previous position, that too is not possible. For we cannot\r\nfix any position or point that is not vitiated by the observer\'s\r\ninterference. How to feel or note the consistency of a thing, if the\r\ntouch itself, the temperature of the finger, were sufficient to\r\nchange the consistency? The trouble is, as the popular Indian saying\r\ngoes, the very amulet that is to exorcise the ghost is possessed by\r\nthe ghost itself.</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>So the scientists of today are waking up to this\r\ndisconcerting fact. And some have put the question very boldly and\r\nfrankly: do not all laws of Nature contain this original sin of the\r\nobserver\'s interference, indeed may not the laws be nothing else but\r\nthat? Thus Science has landed into the very heart – the bog and\r\nquagmire, if you like – of abstruse metaphysics. Eddington says,\r\nthere is no other go for Science today but to</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<FONT SIZE=3>Page – 313</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:-0.03cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>admit and delcare that its scheme and pattern of things,\r\nas described by what is called laws of Nature, is only a mental\r\nconstruct of the Scientist. The &quot;wonderful&quot; discoveries are\r\nnothing but jugglery and legerdemain of the mind – what it puts out\r\nof itself unconsciously into the outside world, it recovers again and\r\nis astonished at the miracle. A scientific law is a pure deduction\r\nfrom the mind\'s own disposition. Eddington goes so far as to say that\r\nif a scientist is sufficiently introspective he can trace out from\r\nwithin his brain each and every law of Nature which he took so much\r\npains to fish out from Nature by observation and experiment.\r\nEddington gives an analogy to explain the nature of scientific law\r\nand scientific discovery. Suppose you have a fishing net of a\r\nparticular size and with interstices of a particular dimension; you\r\nthrow it into the sea and pull out with fishes in it. Now you count\r\nand assort the fishes, and according to the data thus obtained, you\r\ndeclare that the entire sea consists of so many varieties of fish and\r\nof such sizes. The only error is that you could not take into account\r\nthe smaller fishes that escaped through the interstices and the\r\nbigger ones that did not at all fall into the net. Scientific\r\nstatistics is something of this kind. Our mind is the net, and the\r\npattern of Nature is determined by the mind\'s own pattern.</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>Eddington gives us absolutely no hope for any knowledge\r\nof an objective world apart from the objectification of mind\'s own\r\nconstructs. This is a position which a scientist, <I>qua </I>scientist,\r\nfinds it difficult to maintain. Remedies and loop-holes have been\r\nsuggested with what result we shall presently see.</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>Einstein\'s was, perhaps, the most radical and\r\nrevolutionary solution ever proposed. Indeed, it meant the reversal\r\nof the whole scientific outlook, but something of the kind was an\r\nimperative need in order to save Science from inconsistencies that\r\nseemed to be inherent in it. The scientific outlook was vitiated,\r\nEinstein said, because we started from wrong premises; two\r\nassumptions mainly were responsible for the bank-ruptcy which befell\r\nlatter-day Science. First, it was assumed that a push and pull – a\r\nforce (a gravitational or, more generally, a causal force) existed\r\nand that acted upon isolated and independent particles strewn about;\r\nand secondly, they were strewn about in an independently existing\r\ntime and</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 – 314</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>an independently existing space. Einstein has\r\ndemonstrated, it seems, successfully that there is no Time and no\r\nSpace actually, but times and spaces (this reminds one of a parallel\r\nconception in Sankhya and Patanjali) , that time is not independent\r\nof space (nor space of time) but that time is another co-ordinate or\r\ndimension necessary for all observation in addition to the three\r\nusual co-ordinates (or dimensions). This was the explanation he found\r\nof the famous Michelson-Morley experiment which failed to detect any\r\ndifference in the velocity of light whether it moved with or against\r\na moving object, which is an inconsistency according to the\r\nmechanistic view.! The absolute dependence of time and space upon\r\neach other was further demonstrated by the fact that it was\r\nabsolutely impossible to synchronise two distant clocks (moving with\r\ndifferent speeds and thus forming different systems) with perfect\r\naccuracy, or determine exactly whether two events happened\r\nsimultaneously or not. In the final account of things, this relative\r\nelement that varies according to varying particulars had to be\r\neliminated, sublated. In order to make a law applicable to all fields\r\n– from the astronomical through the normal down to the microscopic\r\nor sub-atomic – in an equally valid manner, the law had to divest\r\nitself of all local colour. Thus, a scientific law became a sheer\r\n\'mathematical formula; it was no longer an objective law that\r\ngoverned the behaviour of things, but merely a mental rule or\r\nmnemonics to string together as many diverse things as possible in\r\norder to be able to memorise them easily.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Again, the generalised law of relativity (that is to\r\nsay, laws governing all motions, even accelerated motion and hot\r\nmerely uniform motion) that sought to replace the laws of gravitation\r\ndid away also with the concepts of force and causality: it stated\r\nthat things moved not because they were pulled or pushed but because\r\nthey followed the natural curve of space (they describe geodesics,\r\n<I>i.e., </I>move in the line of least distance). Space is not a\r\nplain surface, smooth and uniform,</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 FACE=\"Luxi Serif\">-------------------------------------------</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><FONT FACE=\"Luxi Serif\">&sup1;</FONT> The constancy of\r\nthe velocity of light, it must be noted, is not altogether an\r\nobjective fact: it is a supposition by which Einstein tried to\r\nexplain certain</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>anomalies in previous theories. It is really, as some\r\nhave pointed out <I>(e.g. </I>Hans <I>Reichenbach-Atom and Cosmos-po\r\n</I>136), a mental formula, part of a built-in structure, arbitrary\r\nto a certain extent which is so arranged that the speed be&shy;comes\r\nconstant and equal for systems in different states of motion.</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" 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 – 315</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>but full of dimples and hollows, these occurring in the\r\nvicinity of masses of matter, the sun, for instance, (although one\r\ndoes not see how or why a mass of matter should roll down the\r\ninclined plane of a curved surface without some kind of push and pull\r\n– the problem is not solved but merely shifted and put off). All\r\nthis means to say that the pattern of the universe is absolutely\r\ngeometrical and science in the end resolves itself into geometry: the\r\nlaws of Nature are nothing but theorems or corollaries deduced and\r\ndeducible from a few initial postulates. Once again, on this line, of\r\nenquiry also the universe is dissolved into abstract and\r\npsychological factors.</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>Apart from the standpoint of theoretical physics\r\ndeveloped by Einstein, the more practical aspect as brought out in\r\nWave Mechanics leads us into no less an abstract and theoretical\r\ndomain. The Newtonian particle-picture, it is true, has been\r\nmaintained in the first phase of modern physics which specialised in\r\nwhat is called Quantum Mechanics. But waves or particles – although\r\nthe question as to their relative validity and verity still remains\r\nopen – do not make much difference in the fundamental outlook. For\r\nin either view, the individual unit is beyond the ken of the\r\nscientist. A wave is not a wave but just the probability of a wave:\r\nit is not even a probable wave but a probability wave. Thus the\r\npattern that Wave Mechanics weaves to show the texture of the\r\nultimate reality is nothing more than a calculus of probabilities. By\r\nwhichever way we proceed we seem to arrive always at the same\r\ninevitable conclusion.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>So it is frankly admitted that what Science gives is not\r\na faithful description of actuality, not a representation of material\r\nexistence, but certain conventions or convenient signs to put\r\ntogether, to make a mental picture of our sensations and experiences.\r\nThat does not give any clue to what the objective reality mayor may\r\nnot be like. Scientific laws are mental rules imposed upon Nature. It\r\nmay be asked why does Nature yield to such imposition? There must be\r\nthen some sort of parallelism or commensurability between Nature and\r\nthe observing Mind, between the pattern of Nature and the Mind\'s\r\nscheme or replica of it. If we successfully read into Nature things\r\nof the Mind, that means that there must be something very common\r\nbetween the two. Mind\'s readings are not</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" 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>Page – 316</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>mere figments, hanging in the air; for they are\r\njustified by their applicability, by their factual translation. This\r\nis arguing in a circle, a thorough-going mentalist like Eddington\r\nwould say. What are facts? What is life? Anything more than what the\r\nsenses and the mind have built up for us?</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>Jeans himself is on the horns of a dilemma.1 Being a\r\nscientist, and not primarily a mathematician like Eddington, he\r\ncannot very well acquiesce in the liquidation of the material world;\r\nnor can he refute successfully the facts and arguments that Science\r\nitself has brought forward in favour of mentalism. He wishes to keep\r\nthe question open for further light and surer grounds. In the\r\nmeanwhile, however, he is reconciled to a modified form of mentalism.\r\nThe laws of Nature, he says, are surely subjective in the sense that\r\nastronomical or geographical concepts, for example, such as the\r\nsystem of latitudes, longitudes, equator and axis, ellipse and\r\nquadrant and sextant, are subjective. These lines and figures are\'\r\nnot drawn physically upon the earth or in space: they are mental\r\nconstructs, they are pointers or notations, but they note and point\r\nto the existence and the manner of existence of real objects in a\r\nreal world.</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>In other words, one tries to come back more or less to\r\nthe common-sense view of things. One does not argue about what is\r\nnaturally given as objective reality; whatever the mental gloss over\r\nit, it is there all the same. One accepts it, takes it on trust, if\r\nyou like – one can admit even that it is an act of faith, as\r\nRussell and the Neo-Realists would maintain.</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>But Jeans\' position is remarkable and very significant\r\nin one respect. When cornered in the process of argument, feeling\r\nthat the world is inexorably dematerialised and mentalised, he\r\nsuggests an issue which is natural to a philosopher, a mystic\r\nphilosopher alone. Well, let him state his position in his own words,\r\nthe passage, I repeat, is so remarkable and significant:</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>&quot;When we view ourselves in space and time, our\r\nconscious&shy;nesses are obviously the separate individuals of a\r\nparticle-picture, but when we pass beyond space and time, they may\r\nperhaps form ingredients of a single continuous stream of life. As it\r\nis with light and electricity, so it may be with life; the phenomena\r\nmay be individuals carrying on separate existence 1 </FONT>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<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><I>-------------------------------------</I></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><I>Physics and Philosophy)\', </I>by Sir James Jeans.</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 – 317</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>in space and time, while in the deeper reality beyond\r\nspace and time we may all be members of one body. In brief, modern\r\nphysics is not altogether antagonistic to an objective idealism like\r\nthat of Hegel.&quot; (p. 204)l</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><I>A la bonne leure</I>! That runs close to Upanishadic\r\nknowledge.</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>It means that the world is objective – it is not the\r\nfigment of an individual observer; but it is not material either, it\r\nis consciousness in vibration. (Note the word &quot;consciousness&quot;\r\nis Jeans\' own, not mine).</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>Jeans is not alone to have such a revolutionary and\r\nunortho&shy;dox view. He seems to take courage from Dirac also. Dirac\r\ntoo cannot admit an annihilation of the material world. His proposal\r\nto save and salvage it follows a parallel line. He says that the\r\nworld presented or pictured by physical science may not be and is not\r\nthe actual world, but it posits a substratum of reality to which it\r\nconforms: the pattern presented by subjective laws is so composed\r\nbecause of a pressure, an impact from an analogous substratum. There\r\nis no chain of causal relation in the pattern itself, the relation of\r\ncausality is between the substratum reality and the pattern that it\r\nbodies forth. Here again we find ourselves at the end of physical\r\ninquiry driving straight into the tenuous spaces of spiritual\r\nmetaphysics. We have one more example of how a modern physicist is\r\nmetamorphosed into a mystic. What Dirac says is tantamount to the\r\nvery well-known spiritual experience that the world as it appears to\r\nus is a vesture or symbol of an inner order of reality out of which\r\nit has been <I>broadcast-sah paryag<FONT FACE=\"Luxi Serif\">Ä</FONT>t-and\r\n</I>the true causes of things are not on the surface, the so-called\r\nantecedents, but behind in the subtler world called therefore the\r\ncausal world, <I><FONT FACE=\"Arial Narrow, sans-serif\">k<FONT FACE=\"Luxi Serif\">Ä</FONT>rana\r\njagat.</FONT></I></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>Even Eddington is not so absurd or impossible as it may\r\nseem to some. He says, as we have seen, that all so-called laws of\r\nNature can be discovered from within the mind itself, can be deduced\r\nlogically from psychologically given premises: no empiricial\r\nobservation or objective experimentation is necessary to arrive at\r\nthem: they are found <I><FONT FACE=\"Arial Narrow, sans-serif\">a\r\npriori </FONT></I>in the subject. Now, mystic experience always lays\r\nstress on extra-sensory knowledge: it declares that such a knowledge\r\nis not only possible, but that this alone is the right and correct\r\nknowledge. All </FONT>\r\n<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 – 318</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>things – matter and mind and life and all – being\r\nbut vibrations of consciousness, even as the colours of a spectrum\r\nare vibrations, electro-magnetic waves of different frequency, mystic\r\ndiscipline enables one to enter into that condition in which one\'s\r\nconsciousness mingles with all consciousness or with another\r\nparticular consciousness (Patanjali\'s term is <I>samyama), </I>and\r\none can have all knowledge that one wishes to have by this inner\r\ncontact or concentration or identification, one discovers the\r\nknowledge within oneself, no external means of sense observation and\r\nexperimental testing, no empirical inductive process is needed. We do\r\nnot say that Eddington had in view anything of this kind, but that\r\nhis attitude points in this direction.</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>That seems to be the burden, the underlying\r\npreoccupation of modern physical science: it has been forced to grope\r\ntowards some kind of mystic perception; at least, it has been put\r\ninto a frame of mind, due to the crumbling of the very fundamentals\r\nof the past structure, which is less obstructive to other sources and\r\nspheres and ways of knowledge. Certainly, we must admit that we have\r\nmoved very far from Laplace when we hear today a hard-boiled\r\nrationalist like De Broglie declare:</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=\"margin-right:1.85cm; margin-left:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The idealisations more or less schematic that our mind\r\nbuilds up are capable of representing certain facets of things, but\r\nthey have inherent limitations and cannot contain within their frames\r\nall the richness of the reality.<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; 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:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The difficulty that modern Science encounters is not,\r\nhow-ever, at all a difficulty: it may be so to the philosopher, but\r\nnot to the mystic, the difficulty, that is to say, of positing a real\r\nobjective world when all that we know or seize of it seems to be our\r\nown mental constructions that we impose upon it. Science has come to\r\nsuch a pass that it can do no more than take an objective world on\r\ntrust.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Things need not, however, be so dismal looking. The\r\ndifficulty arises because of a fundamental attitude-the attitude of a\r\npurely reasoning being. But Reason or Mind is only one layer or vein\r\nof the reality, and to see and understand and </FONT>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<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>---------------------------</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I><FONT FACE=\"Luxi Serif\">&sup1;</FONT>La Physique\r\nNouvelle pt les Quanta, </I>by Louis de Broglie, p. 12.</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 – 319</FONT><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>explain that reality through one single track of\r\napproach will naturally bias the view, it will present only what is\r\nreal or immediate to it, and all the rest will appear as secondary or\r\na formation of it. That is, of course, a truth that has been clearly\r\nbrought out by the anti-intellectualist. But the vitalist\'s view is\r\nalso likewise vitiated by a similar bias, as he contacts reality only\r\nthrough this prism of vital force. It is the old story of the\r\nUpanishad in which the seeker takes the Body, the Life and the Mind\r\none after another and declares each in its turn to be the only and\r\nultimate reality, the Brahman.</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>The truth of the matter is that the integral reality is\r\nto be seized by an integral organon. To an integralised consciousness\r\nthe integral reality is directly and immediately presented, each\r\naspect is apprehended in and through its own truth and substance. The\r\nsynthesis or integration is reached by a consciousness which is the\r\nbasis and continent of all, collectively and severally, and of which\r\nall are various formations and expressions on various levels and\r\ndegrees. This is the knowledge and experience given by the supreme\r\nspiritual consciousness.</FONT></P>\r\n<P ALIGN=\"center\" STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n\r\n<FONT SIZE=3>Page – 320</FONT></P>\r\n<hr style=\"text-indent:0.42cm;\">\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>','-54_Physics of Philosophy','','publish','closed','open','','54_physics-of-philosophy','','','2021-11-23 17:57:59','2021-11-23 17:57:59','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/54_physics-of-philosophy/',0,'post','',0),(1650,1,'2021-11-23 17:57:59','2021-11-23 17:57:59','<!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=\"20040210;18212500\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1251400\">\r\n	<STYLE>\r\n	<!--\r\n		@page { margin-left: 1.08cm; margin-right: 1.95cm; 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\">\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=\"font-weight: medium;\">\r\n<FONT size=\"4\"><b>INDEX</b></FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER><BR>\r\n</P>\r\n<P><FONT SIZE=3>A. E.\r\n(George Russell), 45, 152,195,275 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Adwaita,\r\n139</FONT></P>\r\n<P><FONT SIZE=3>Aesop,\r\n97</FONT></P>\r\n<P><FONT SIZE=3>Africa,\r\n56, 101</FONT></P>\r\n<P><FONT SIZE=3>Agastya,\r\n281</FONT></P>\r\n<P><FONT SIZE=3>Agni,\r\n9, 247</FONT></P>\r\n<P><FONT SIZE=3>Ajanta,\r\n136, 179</FONT></P>\r\n<P><FONT SIZE=3>Akbar,\r\n93, 394</FONT></P>\r\n<P><FONT SIZE=3>Alexander,\r\n208, 394</FONT></P>\r\n<P><FONT SIZE=3>Allies,\r\nthe, 75, 88, 89</FONT></P>\r\n<P><FONT SIZE=3>America,\r\n56, 72, 81, 87, 89, 91, 103-4, 111, 119, 209</FONT></P>\r\n<P><FONT SIZE=3>Amitabha,\r\n273</FONT></P>\r\n<P><FONT SIZE=3>Anarchism,\r\n112</FONT></P>\r\n<P><FONT SIZE=3>Anaxagoras,\r\n326</FONT></P>\r\n<P><FONT SIZE=3><I>Angst,\r\n</I>377</FONT></P>\r\n<P><FONT SIZE=3>Anselm,\r\n150</FONT></P>\r\n<P><FONT SIZE=3>Apollo,\r\n177,220</FONT></P>\r\n<P><FONT SIZE=3>Aquinas,\r\nThomas, 150</FONT></P>\r\n<P><FONT SIZE=3>Aristotle,\r\n128, 182,219,322</FONT></P>\r\n<P><FONT SIZE=3>Arjuna,\r\n60, 188-9,384-5, 391 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Arminius,\r\n88</FONT></P>\r\n<P><FONT SIZE=3>Arnold,\r\nMatthew, 68, 192, 240, 272</FONT></P>\r\n<P><FONT SIZE=3>Artemis,\r\n195</FONT></P>\r\n<P><FONT SIZE=3>Asia,\r\n16, 48, 70, 101, 148, 152-3, 240, 245</FONT></P>\r\n<P><FONT SIZE=3>Asoka,93,195</FONT></P>\r\n<P><FONT SIZE=3>Asura,\r\n18, 69-74, 186, 201, 234, 267,</FONT></P>\r\n<P STYLE=\"text-indent:0.6cm;\">\r\n<FONT SIZE=3>272, 291, 376, 382-3, 386 Aswatthama, 298</FONT></P>\r\n<P><FONT SIZE=3>Aswins,\r\n9</FONT></P>\r\n<P><FONT SIZE=3>Athena,\r\n222</FONT></P>\r\n<P><FONT SIZE=3>Atlantic,\r\n210</FONT></P>\r\n<P><FONT SIZE=3>Atlantis,\r\n223</FONT></P>\r\n<P><FONT SIZE=3>Augustan\r\nAge, 205, 212</FONT></P>\r\n<P><FONT SIZE=3>Augustine,\r\nSt., 150</FONT></P>\r\n<P><FONT SIZE=3>Augustus,\r\n207</FONT></P>\r\n<P><FONT SIZE=3>Australia,\r\n106</FONT></P>\r\n<P><FONT SIZE=3>Avatara(s),\r\n49, 55, 69, 161, 205, 261, 277, 286, 390</FONT></P>\r\n<P ALIGN=JUSTIFY><FONT SIZE=3>BAAL,220</FONT></P>\r\n<P><FONT SIZE=3>Babylon,\r\n223</FONT></P>\r\n<P><FONT SIZE=3>Bacon,\r\n16</FONT></P>\r\n<P><FONT SIZE=3>Bankim\r\nChandra Chatterjee, 114, 197</FONT></P>\r\n<P><FONT SIZE=3>Bartho1omews,\r\nSt., 52</FONT></P>\r\n<P><FONT SIZE=3>Baudelaire,\r\n48</FONT></P>\r\n<P><FONT SIZE=3>Beethoven,\r\n88</FONT></P>\r\n<P><FONT SIZE=3>Behaviourism,\r\n326</FONT></P>\r\n<P><FONT SIZE=3>Benda,\r\nJulien, 119</FONT></P>\r\n<P><FONT SIZE=3><I>-\r\nLa Trahison des Clercs, </I>119</FONT></P>\r\n<P><FONT SIZE=3>Bentham,\r\n50, 140</FONT></P>\r\n<P><FONT SIZE=3>Berdyaev,\r\n260</FONT></P>\r\n<P><FONT SIZE=3>Bergson,\r\n16-20, 255, 327, 351, 364</FONT></P>\r\n<P><FONT SIZE=3>Bernard,\r\nTristan, 373</FONT></P>\r\n<P><FONT SIZE=3>Bernhardi,\r\n24</FONT></P>\r\n<P><FONT SIZE=3>Bethlehem,\r\n215</FONT></P>\r\n<P><FONT SIZE=3>Beveridge\r\nPlan, the, 129</FONT></P>\r\n<P STYLE=\"font-weight: medium;\">\r\n<FONT SIZE=3>Bharata, 93, 161</FONT></P>\r\n<P><FONT SIZE=3>Bhasa,\r\n96</FONT></P>\r\n<P><FONT SIZE=3>Bhisma,\r\n80</FONT></P>\r\n<P><FONT SIZE=3>Bhrigu,\r\n376</FONT></P>\r\n<P><FONT SIZE=3><I>Bible,\r\nthe, </I>70, 248, 267</FONT></P>\r\n<P><FONT SIZE=3>Blake,\r\n164</FONT></P>\r\n<P><FONT SIZE=3>Boehme,\r\n150</FONT></P>\r\n<P><FONT SIZE=3>Bosanquet,\r\n326</FONT></P>\r\n<P><FONT SIZE=3>Boscovich,\r\n333</FONT></P>\r\n<P><FONT SIZE=3>BoseiJagadish\r\nChandra, 306, 322</FONT></P>\r\n<P><FONT SIZE=3>Bottrall,\r\nRonald, 193-4</FONT></P>\r\n<P><FONT SIZE=3><I>-The\r\nThyrsus Retipped, 193n </I></FONT>\r\n</P>\r\n<P><FONT SIZE=3><I>Brahmanas,\r\nthe, 222, 365</I></FONT></P>\r\n<P><FONT SIZE=3>Bradley,\r\n326</FONT></P>\r\n<P><FONT SIZE=3>Britain,\r\n89, 104-5, 128</FONT></P>\r\n<P><FONT SIZE=3>British\r\nIsles, the, 100</FONT></P>\r\n<P><FONT SIZE=3>Buddha,\r\n8, 50, 54-5, 166, 195, 208, 215-6, 222, 243, 280, 384 Buddhism, 54,\r\n110, 166, 280</FONT></P>\r\n<P><FONT SIZE=3>Byron,\r\n194</FONT></P>\r\n<P><BR>\r\n</P>\r\n<P><FONT SIZE=3>CAESAR,\r\njULIUS, 206, 208, 239, 367,394</FONT></P>\r\n<P><FONT SIZE=3><I>Calcutta\r\nReview, the, 336n., 339n </I>Camoens, 197</FONT></P>\r\n<P><FONT SIZE=3>Canada,\r\n106</FONT></P>\r\n<P><FONT SIZE=3>Cato,\r\n239</FONT></P>\r\n<P><FONT SIZE=3>Chaitanya,216</FONT></P>\r\n<P><FONT SIZE=3>Chaldea,\r\n219, 223</FONT></P>\r\n<P><FONT SIZE=3>Chamberlaine,\r\nNeville, 100</FONT></P>\r\n<P><FONT SIZE=3>Chandragupta,\r\n93, 394</FONT></P>\r\n<P><FONT SIZE=3>Chaucer,\r\n194</FONT></P>\r\n<P><FONT SIZE=3>China,\r\n119, 238-40, 242</FONT></P>\r\n<P><FONT SIZE=3>Christ,\r\n6, 50, 14511., 151, 154, 164, 195, 208,213-14,259,273-4,381,384 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Christianity,\r\n23, 58, 151, 168, 213, 280,282,359</FONT></P>\r\n<P><FONT SIZE=3>Churchill,\r\nWinston, 91, Ill, 128 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Coleridge,\r\n194</FONT></P>\r\n<P><FONT SIZE=3>Commonwealth,\r\n91, 106, 236 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Communism,\r\n25, 27-8, 125-6 Confucius, 222</FONT></P>\r\n<P><FONT SIZE=3>Copernicus,\r\n308</FONT></P>\r\n<P><FONT SIZE=3>Cordelia,\r\n<I>185n</I></FONT></P>\r\n<P><FONT SIZE=3>Corneille,\r\n197</FONT></P>\r\n<P><FONT SIZE=3>Crete,\r\n214</FONT></P>\r\n<P><FONT SIZE=3>Cyrus,\r\n240</FONT></P>\r\n<P><FONT SIZE=3>Czechoslovakia,\r\n100</FONT></P>\r\n<P><FONT SIZE=3>DANTE,\r\n39, 79, 197</FONT></P>\r\n<P STYLE=\"text-indent:-0.16cm;\">\r\n<FONT SIZE=3>. <I>- Divina Commedia, </I>39</FONT></P>\r\n<P><FONT SIZE=3><I>Darshallas,\r\nthe, </I>344</FONT></P>\r\n<P><FONT SIZE=3>Das,\r\nProf. A. C., 336-9</FONT></P>\r\n<P><FONT SIZE=3>Dasarathi,\r\n91</FONT></P>\r\n<P><FONT SIZE=3>De\r\nBroglie, Louis, 319</FONT></P>\r\n<P><FONT SIZE=3><I>-La\r\nPhysique Nouvelle et les Quanta, 319n </I>Democritus, 326</FONT></P>\r\n<P><FONT SIZE=3>Descartes,\r\n321</FONT></P>\r\n<P><FONT SIZE=3>Dirac,\r\n318</FONT></P>\r\n<P><FONT SIZE=3>Drona,\r\n80</FONT></P>\r\n<P><FONT SIZE=3>Du\r\nNoiiy, Lecomte, 260</FONT></P>\r\n<P><FONT SIZE=3>Duryadhona,\r\n80</FONT></P>\r\n<P><FONT SIZE=3>EDDINGTON,\r\n313-14, 317-19, 326, 332 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Egypt,\r\n106, 119, 127, <I>177n., </I>219, 223, 236, 238-41</FONT></P>\r\n<P><FONT SIZE=3>Einstein,\r\n139, 304, 308, 314-16, 325, 334, 401</FONT></P>\r\n<P><FONT SIZE=3>Eliot,\r\nT. S., 115, 192-3, 195</FONT></P>\r\n<P><FONT SIZE=3><I>-The\r\nWaste Land, 193n </I>Encyclopaedists, the, 16</FONT></P>\r\n<P><FONT SIZE=3>Engels,\r\n128</FONT></P>\r\n<P><FONT SIZE=3>England,\r\n145,210,245</FONT></P>\r\n<P><FONT SIZE=3>Equator,\r\nthe, 304</FONT></P>\r\n<P><FONT SIZE=3>Euclid,\r\n81</FONT></P>\r\n<P ALIGN=JUSTIFY><FONT SIZE=3>Europe,\r\n16,52,59,69-70,88, Ill, 117, 148, 150-2, 154-6, 158-9, 167, 178, 180,\r\n211-12, 216-17, 225, 239, 243-6, 261, 326, 346</FONT></P>\r\n<P ALIGN=JUSTIFY><FONT SIZE=3>Existentialists,\r\nthe, 348-50, 359, 362</FONT></P>\r\n<P ALIGN=JUSTIFY><FONT SIZE=3>FIRDAUSI,\r\n197</FONT></P>\r\n<P><FONT SIZE=3>Flanders,\r\n74</FONT></P>\r\n<P><FONT SIZE=3>France,\r\n16, 69, 89-90, 101, 128, 145, 159, 197, 241, 244-6</FONT></P>\r\n<P><FONT SIZE=3>France,\r\nAnatole, 145</FONT></P>\r\n<P><FONT SIZE=3>French\r\nRevolution, 32, 52, 59, 101, 105,. 126, 149, 155, 207-8 Francis I,\r\n90, 120</FONT></P>\r\n<P><FONT SIZE=3>GALILEO,\r\n308, 322</FONT></P>\r\n<P><FONT SIZE=3>Germany,\r\n32, 70, 72, 87-9</FONT></P>\r\n<P><FONT SIZE=3>Gibbon,\r\n238</FONT></P>\r\n<P><FONT SIZE=3><I>-The\r\nDecline </I>&amp; <I>Fall of the Roman EmPire, </I>238</FONT></P>\r\n<P><FONT SIZE=3>Gide,\r\nAndre, 353-4</FONT></P>\r\n<P><FONT SIZE=3><I>Gita,\r\nthe, </I>27, 57,68, 83, 161, 163,188-9, 276, 280, 328, 340, 363, 369,\r\n371, 381, 394</FONT></P>\r\n<P><FONT SIZE=3>Goethe,\r\n88, 197</FONT></P>\r\n<P><FONT SIZE=3>Goncourts,\r\n145</FONT></P>\r\n<P><FONT SIZE=3>Gondwanaland,\r\n223</FONT></P>\r\n<P><FONT SIZE=3>Govind\r\nSingh, 396</FONT></P>\r\n<P><FONT SIZE=3>Gray,\r\nThomas, <I>115n</I></FONT></P>\r\n<P><FONT SIZE=3><I>Greece,\r\n16, 25, 119, 159, 205-6, 211,2H, 238-41, 244-6</I></FONT></P>\r\n<P ALIGN=JUSTIFY><FONT SIZE=3>HADAMARD,\r\nPROF., 302</FONT></P>\r\n<P><FONT SIZE=3>Haeckel,\r\n140</FONT></P>\r\n<P><FONT SIZE=3>Hamlet,\r\n186-90</FONT></P>\r\n<P><FONT SIZE=3>Harappa,238,243</FONT></P>\r\n<P><FONT SIZE=3>Heard,\r\nGerald, 260</FONT></P>\r\n<P><FONT SIZE=3>Hegel,\r\n318</FONT></P>\r\n<P><FONT SIZE=3>Heine,\r\n88</FONT></P>\r\n<P><FONT SIZE=3>Henry,\r\nthe Great, 90</FONT></P>\r\n<P><FONT SIZE=3>Hera,\r\n220</FONT></P>\r\n<P><FONT SIZE=3>Heraclitus,\r\n150,211,329</FONT></P>\r\n<P><FONT SIZE=3>Hennes,\r\n220</FONT></P>\r\n<P><FONT SIZE=3><I>Hibbert\r\nJournal, the, </I>251</FONT></P>\r\n<P><FONT SIZE=3>Himalayas,\r\nthe, 54, 100</FONT></P>\r\n<P><FONT SIZE=3>Hinduism,\r\n54, 110, 166</FONT></P>\r\n<P><FONT SIZE=3>Hider.\r\n70, 87-8, 106, 386 </FONT>\r\n</P>\r\n<P><FONT SIZE=3><I>-Mein\r\nKampf, </I>70</FONT></P>\r\n<P><FONT SIZE=3>Homer,\r\n136, 197,206,219</FONT></P>\r\n<P><FONT SIZE=3>Hugo,\r\nVictor, 197,275</FONT></P>\r\n<P><FONT SIZE=3><I>-A\r\nVillequier, 275n</I></FONT></P>\r\n<P><FONT SIZE=3>Huma\r\nm, 16, 129-30, 163, 166, 168</FONT></P>\r\n<P><FONT SIZE=3>Huxley,\r\nT. H., 140, 192</FONT></P>\r\n<P><FONT SIZE=3>Hellas,\r\n219</FONT></P>\r\n<P><FONT SIZE=3>IDA,\r\n219</FONT></P>\r\n<P><FONT SIZE=3>Impressionists,\r\n145</FONT></P>\r\n<P ALIGN=JUSTIFY><FONT SIZE=3>India,\r\n25, 52-9, 74-5,. 90-2, 94, 98, 103-7, 119, 127, 153-7, 159-63, 168,\r\n205, 207, 215, 217, 221-3, 229, 235, 238-43, 245, 260-2, 327</FONT></P>\r\n<P><FONT SIZE=3>Indra,\r\n9, 222</FONT></P>\r\n<P><FONT SIZE=3>Industrial\r\nRevolution, 101 Industrial League, 102 Inge, Dean, 341 <I>-Mysticism\r\nin Religion, 341n </I></FONT>\r\n</P>\r\n<P><FONT SIZE=3>Iraq,\r\n106</FONT></P>\r\n<P><FONT SIZE=3>Ireland\r\n106, 127, 151</FONT></P>\r\n<P><FONT SIZE=3>Irish\r\nRenaissance, 152 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Ishwara,\r\n4</FONT></P>\r\n<P><FONT SIZE=3>Inquisition,\r\nthe, 123</FONT></P>\r\n<P><FONT SIZE=3>Isis,\r\n220</FONT></P>\r\n<P><FONT SIZE=3>Islam,\r\n55-6, 110</FONT></P>\r\n<P><FONT SIZE=3>Israel,\r\n219</FONT></P>\r\n<P><FONT SIZE=3>Italy,\r\n89, 244</FONT></P>\r\n<P><FONT SIZE=3>JANAKA,396</FONT></P>\r\n<P><FONT SIZE=3>Japan,\r\n70, 160,209</FONT></P>\r\n<P><FONT SIZE=3>Jayachand,9O</FONT></P>\r\n<P><FONT SIZE=3>Jeanne\r\nd\'Arc, 90</FONT></P>\r\n<P><FONT SIZE=3>Jeans,\r\nSir James, 317-18, 332-3 </FONT>\r\n</P>\r\n<P><FONT SIZE=3><I>-Physics\r\n</I>&amp; <I>Philosophy, 317n </I>Jehovah, 220</FONT></P>\r\n<P><FONT SIZE=3>Johnson,\r\nSamuel, 212</FONT></P>\r\n<P><FONT SIZE=3>Junkerism,\r\n88, 89</FONT></P>\r\n<P><FONT SIZE=3>Juno,\r\n220</FONT></P>\r\n<P><FONT SIZE=3>KABALA,\r\n151, 214 Kahler, </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Erich,\r\n358-9 </FONT>\r\n</P>\r\n<P><FONT SIZE=3><I>-Man\r\nthe Measure, </I>358 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Kali,\r\n327</FONT></P>\r\n<P><FONT SIZE=3>Kalidasa,\r\n8, 55, 136, 197 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Kant,\r\n326, 345</FONT></P>\r\n<P><FONT SIZE=3>Kanwa,\r\n247</FONT></P>\r\n<P><FONT SIZE=3>Keats,\r\n120, 194 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Kepler,\r\n301, 308 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Khilafat,\r\n51 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Kierkegaard,\r\n362, 375-6 </FONT>\r\n</P>\r\n<P><FONT SIZE=3><I>Koran,\r\nthe, </I>70</FONT></P>\r\n<P><FONT SIZE=3>Korea,\r\n209</FONT></P>\r\n<P><FONT SIZE=3>Kosala,91\r\n</FONT>\r\n</P>\r\n<P><FONT SIZE=3>Kurukshetra,\r\n80,81</FONT></P>\r\n<P><FONT SIZE=3>LAERTES,\r\n188 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Lamarck,\r\n254 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Lao-tse,\r\n242</FONT></P>\r\n<P><FONT SIZE=3>Laplace,\r\n225, 312, 319, 388 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>League\r\nof Nations, 78, 80, 85 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Leibnitz,\r\n327</FONT></P>\r\n<P><FONT SIZE=3>Lenin,\r\n125</FONT></P>\r\n<P><FONT SIZE=3>Leo\r\nX, 207</FONT></P>\r\n<P><FONT SIZE=3>Leonardo\r\nda Vinci, 120 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Lewis,\r\nCecil Day, 195 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Louis\r\nXIV, 207</FONT></P>\r\n<P><FONT SIZE=3>Lucifer,\r\n267</FONT></P>\r\n<P><FONT SIZE=3>MACBETH,\r\n186</FONT></P>\r\n<P><FONT SIZE=3>Madhusudan\r\nDutt, 120, 197</FONT></P>\r\n<P><FONT SIZE=3><I>Mahabharata,\r\nthe, </I>188,217,222 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Mahalakshmi,\r\n275 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Mahasaraswati,271</FONT></P>\r\n<P><FONT SIZE=3>Mahashakti,\r\n327</FONT></P>\r\n<P><FONT SIZE=3>Maheshwari,\r\n275</FONT></P>\r\n<P><FONT SIZE=3>Maitreyi,\r\n160</FONT></P>\r\n<P><FONT SIZE=3><I>Manchester\r\nGuardian, the, 163n </I>Mao-tse-Tung,242</FONT></P>\r\n<P><FONT SIZE=3>Mara,280</FONT></P>\r\n<P><FONT SIZE=3>Mars,\r\n323</FONT></P>\r\n<P><FONT SIZE=3>Maruts,\r\n222</FONT></P>\r\n<P><FONT SIZE=3>Marx,\r\n128</FONT></P>\r\n<P><FONT SIZE=3><I>-Dos\r\nKapital, </I>118</FONT></P>\r\n<P><FONT SIZE=3>Marxism,\r\n326</FONT></P>\r\n<P><FONT SIZE=3>Mathura,\r\n91</FONT></P>\r\n<P><FONT SIZE=3>Maupassant,\r\n145</FONT></P>\r\n<P><FONT SIZE=3>Maxwell,\r\n308</FONT></P>\r\n<P><FONT SIZE=3>Maya,\r\n50, 55, 67, 280, 284, 361, 381</FONT></P>\r\n<P><FONT SIZE=3>Mayavada,326</FONT></P>\r\n<P><FONT SIZE=3>Mazzini,\r\n59, 91</FONT></P>\r\n<P><FONT SIZE=3>Mephistopheles,\r\n83 Michelson-Morley experiment, 315 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Middle\r\nAge(s), 69, 145, 150, 152, 155, 213, 221, 346</FONT></P>\r\n<P><FONT SIZE=3>Mill,\r\n140</FONT></P>\r\n<P><FONT SIZE=3>Milton,\r\n194, 251</FONT></P>\r\n<P><FONT SIZE=3>Minerva,\r\n222</FONT></P>\r\n<P><FONT SIZE=3>Mitra,\r\n9</FONT></P>\r\n<P><FONT SIZE=3>Modem\r\nAge, 145, 152</FONT></P>\r\n<P><FONT SIZE=3>Moghuls,\r\n58, 239</FONT></P>\r\n<P><FONT SIZE=3>Mohammed,\r\n208,215</FONT></P>\r\n<P><FONT SIZE=3>Mohenjo-daro,\r\n238, 243</FONT></P>\r\n<P><FONT SIZE=3>Moliere,\r\n197</FONT></P>\r\n<P><FONT SIZE=3>Moloch,\r\n220</FONT></P>\r\n<P><FONT SIZE=3>Montesquieu,212</FONT></P>\r\n<P><FONT SIZE=3>Morris,\r\n151</FONT></P>\r\n<P><FONT SIZE=3>Mother,\r\nThe, 366, 372</FONT></P>\r\n<P><FONT SIZE=3>Mysteries,</FONT></P>\r\n<P><FONT SIZE=3>-Christian,\r\n153</FONT></P>\r\n<P><FONT SIZE=3>-Druidic,\r\n151, 153</FONT></P>\r\n<P><FONT SIZE=3>-Eleusinian,\r\n150, 151, 153</FONT></P>\r\n<P><FONT SIZE=3>-Kabalistic,\r\n153</FONT></P>\r\n<P><FONT SIZE=3>-Platonic,\r\n153</FONT></P>\r\n<P><FONT SIZE=3>Mythic\r\nAge, 221</FONT></P>\r\n<P><FONT SIZE=3>NACHIKETAS,\r\n381</FONT></P>\r\n<P><FONT SIZE=3>Napoleon,\r\n7, 8.. 90, 1l5, 195,208,394 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Nazism,\r\n127</FONT></P>\r\n<P><FONT SIZE=3>Nyaya,338</FONT></P>\r\n<P><FONT SIZE=3>Neo-Realists,317</FONT></P>\r\n<P><FONT SIZE=3><I>New\r\nTestament, the, </I>214, 244</FONT></P>\r\n<P><FONT SIZE=3>Newton,\r\n301, 308, 356</FONT></P>\r\n<P><FONT SIZE=3>Nietzsche,\r\n16, 18-19,21-24, 130,261, 272, 358</FONT></P>\r\n<P><FONT SIZE=3>Nineveh,\r\n91</FONT></P>\r\n<P><FONT SIZE=3>ODIN,\r\n201</FONT></P>\r\n<P><FONT SIZE=3><I>Old\r\nTestament, the, </I>214, 244 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Olympus,\r\n201, 234</FONT></P>\r\n<P><FONT SIZE=3>Osiris,\r\n220</FONT></P>\r\n<P><FONT SIZE=3>PACIFIC,\r\nthe, 209</FONT></P>\r\n<P><FONT SIZE=3>Paracelsus,\r\n150</FONT></P>\r\n<P><FONT SIZE=3>Paris,\r\n373</FONT></P>\r\n<P><FONT SIZE=3>Parthenon,\r\n136</FONT></P>\r\n<P><FONT SIZE=3>Patanjali,\r\n315, 319</FONT></P>\r\n<P><FONT SIZE=3>Pericles,\r\n206-7, 239 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Periclean\r\nAge, 206</FONT></P>\r\n<P><FONT SIZE=3>Persia,\r\n240</FONT></P>\r\n<P><FONT SIZE=3>Pharaohs,\r\nthe, 239</FONT></P>\r\n<P><FONT SIZE=3>Phidias,\r\n220</FONT></P>\r\n<P><FONT SIZE=3>Phoenicia,\r\n219</FONT></P>\r\n<P><FONT SIZE=3>Pisa,\r\n322</FONT></P>\r\n<P><FONT SIZE=3>Pisacha,\r\n201, 234</FONT></P>\r\n<P><FONT SIZE=3>Planck,\r\nMax, 356</FONT></P>\r\n<P><FONT SIZE=3>Plato,\r\n1l7, 150, 211, 219, 326</FONT></P>\r\n<P><FONT SIZE=3>Plotinus,\r\n150, 361</FONT></P>\r\n<P><FONT SIZE=3>Poland,\r\n72, 127</FONT></P>\r\n<P><FONT SIZE=3>Pole,\r\nthe, 304</FONT></P>\r\n<P><FONT SIZE=3>Polonius,\r\n187</FONT></P>\r\n<P><FONT SIZE=3>Pope,\r\n212</FONT></P>\r\n<P><FONT SIZE=3>Pound,\r\nEzra, 192 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Pragmatism,\r\n326</FONT></P>\r\n<P><FONT SIZE=3>Prithwiraj,\r\n90</FONT></P>\r\n<P><FONT SIZE=3>Prometheus,\r\n234</FONT></P>\r\n<P><FONT SIZE=3>Proteus,\r\n274</FONT></P>\r\n<P><FONT SIZE=3>Prussia,\r\n88</FONT></P>\r\n<P><FONT SIZE=3><I>Puranas,\r\nthe, </I>71</FONT></P>\r\n<P><FONT SIZE=3>Pythagoras,\r\n150,211,219</FONT></P>\r\n<P><FONT SIZE=3>QUANTUM\r\nMECHANICS, 316</FONT></P>\r\n<P ALIGN=JUSTIFY><FONT SIZE=3>RACINE,\r\n197 Raghus, <FONT FACE=\"Arial\">the, 55</FONT></FONT></P>\r\n<P><FONT SIZE=3 FACE=\"Arial\"><I>Ramayana,\r\nthe, </I>217</FONT></P>\r\n<P><FONT SIZE=3>Ramdas,\r\n396</FONT></P>\r\n<P><FONT SIZE=3>Raphael,\r\n176-8</FONT></P>\r\n<P><FONT SIZE=3>Red\r\nCross, 104</FONT></P>\r\n<P><FONT SIZE=3>Reichenbach,\r\nHans, 315</FONT></P>\r\n<P><FONT SIZE=3><I>-Atom\r\n</I>.&amp; <I>Cosmos, </I>315n</FONT></P>\r\n<P><FONT SIZE=3>Relativity,\r\n141</FONT></P>\r\n<P><FONT SIZE=3>Renaissance,\r\n21, 52, 130, 145, 149, 152, 163, 206-8, 211, 329 Renan, Emest, 91, 94</FONT></P>\r\n<P><FONT SIZE=3><I>-Qp\'est-ce\r\nqu\'une nation?, 94n </I>Ribhus; 271</FONT></P>\r\n<P><FONT SIZE=3>Richelieu,\r\n90</FONT></P>\r\n<P><FONT SIZE=3>Riemann,\r\n325</FONT></P>\r\n<P><FONT SIZE=3>Romains,\r\nJules, 69, 360</FONT></P>\r\n<P><FONT SIZE=3><I>-Vie\r\nUnanime, </I>360</FONT></P>\r\n<P><FONT SIZE=3>Romanticism,\r\n212</FONT></P>\r\n<P><FONT SIZE=3>Romantic\r\nRevival, the, 207, 212 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Rome,\r\n16, 25, 72, 119, 206, 238-9, 245 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Rossetti,\r\n151</FONT></P>\r\n<P><FONT SIZE=3>Rousseau,\r\n113, 145</FONT></P>\r\n<P><FONT SIZE=3>Roy,\r\nD. L., 192</FONT></P>\r\n<P><FONT SIZE=3>Rumi\r\n280</FONT></P>\r\n<P><FONT SIZE=3>Russell,\r\nBertrand, 140, 317, 326-7 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Russia...\r\n81, 91, 104, 106, 125, 207 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Russian\r\nRevolution, 101, 207</FONT></P>\r\n<P><FONT SIZE=3>SANKHYA(S),\r\n139, 222, 315, 327, 349 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Sartre,\r\nJean-Paul, 348, 351-2, 375-7 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Satan,\r\n267, 280</FONT></P>\r\n<P><FONT SIZE=3>Sati,\r\n268</FONT></P>\r\n<P><FONT SIZE=3>Schweitzer,\r\nAlbert, 359</FONT></P>\r\n<P><FONT SIZE=3>Sedan,\r\n106</FONT></P>\r\n<P><FONT SIZE=3>Shakespeare,\r\n, 120, 160, 182, 194, 197, 251, 337</FONT></P>\r\n<P><FONT SIZE=3><I>-Hamlet,\r\n</I>185, <I>188n., 386n</I></FONT></P>\r\n<P><FONT SIZE=3><I>-King\r\nLear, </I>185</FONT></P>\r\n<P><FONT SIZE=3><I>-Mm;beth,\r\n</I>185</FONT></P>\r\n<P><FONT SIZE=3>Shankaracharya,\r\n8, 215-16, 229, 276 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Shaw,\r\nBernard, 140, 145, 254 </FONT>\r\n</P>\r\n<P><FONT SIZE=3><I>-Back\r\nto Methuselah, </I>140</FONT></P>\r\n<P><FONT SIZE=3>Shelley,\r\n194</FONT></P>\r\n<P><FONT SIZE=3>Shiva,\r\n268</FONT></P>\r\n<P><FONT SIZE=3>Shivaji,93,\r\n394, 396</FONT></P>\r\n<P><FONT SIZE=3>Shylock,\r\n100</FONT></P>\r\n<P><FONT SIZE=3>Sisupala,\r\n80</FONT></P>\r\n<P><FONT SIZE=3>Socrates,\r\n16, 150,219-20,222,229,273</FONT></P>\r\n<P><FONT SIZE=3>Solon,\r\n219</FONT></P>\r\n<P><FONT SIZE=3>Spain,\r\n72</FONT></P>\r\n<P><FONT SIZE=3>Sparta,\r\n25</FONT></P>\r\n<P><FONT SIZE=3>Spengler,\r\nOswald, 238</FONT></P>\r\n<P><FONT SIZE=3>Sri\r\nAurobindo, 96, 222, 239, 250, 262, <I>270n., </I>277-8, 280-1, 283,\r\n288, 336-7, 339-40, 345-6, 392</FONT></P>\r\n<P><FONT SIZE=3><I>-A\r\nGod\'s Labour, </I>278</FONT></P>\r\n<P><FONT SIZE=3><I>-Savitri,\r\n270n</I></FONT></P>\r\n<P><FONT SIZE=3><I>-The\r\nLife Divine, 392n</I></FONT></P>\r\n<P><FONT SIZE=3><I>-Who,\r\n341n</I></FONT></P>\r\n<P><FONT SIZE=3>Sri\r\nKrishna, 80, 83, 243, 384, 391 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Sri\r\nRamakrishna, 57, 161, 239, 385, 395</FONT></P>\r\n<P><FONT SIZE=3>St.\r\nAugustine, 150</FONT></P>\r\n<P><FONT SIZE=3>St.\r\nBartholomews, 52</FONT></P>\r\n<P><FONT SIZE=3>St.\r\nBernard, 150</FONT></P>\r\n<P><FONT SIZE=3>St.\r\nFrancis, 150, 164</FONT></P>\r\n<P><FONT SIZE=3>St.\r\nPeter, 382</FONT></P>\r\n<P><FONT SIZE=3>St.\r\nTeresa, 150</FONT></P>\r\n<P><FONT SIZE=3>St..\r\nThomas Aquinas, 150</FONT></P>\r\n<P><FONT SIZE=3>Stalin,\r\n106, 125</FONT></P>\r\n<P><FONT SIZE=3>Sumeria,\r\n223</FONT></P>\r\n<P><FONT SIZE=3>Sun-yat-Sen,\r\n242</FONT></P>\r\n<P><FONT SIZE=3>TACITUS,\r\n87</FONT></P>\r\n<P><FONT SIZE=3>Tagore,\r\nRabindranath, 195, 197-8, 200-1</FONT></P>\r\n<P><FONT SIZE=3><I>Tantras,\r\nthe, </I>63, 216, 248</FONT></P>\r\n<P><FONT SIZE=3>Thales,\r\n329</FONT></P>\r\n<P><FONT SIZE=3>Thebes,\r\n91</FONT></P>\r\n<P><FONT SIZE=3>Thor,\r\n201</FONT></P>\r\n<P><FONT SIZE=3>Tibet,\r\n177n</FONT></P>\r\n<P><FONT SIZE=3><I>Times\r\nLiterary Supplement, the, </I>254 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Toynbee,\r\nArnold, 238, <I>242n </I></FONT>\r\n</P>\r\n<P><FONT SIZE=3>Trethowan,\r\nRev. 252</FONT></P>\r\n<P><FONT SIZE=3>Treitschke,\r\n24</FONT></P>\r\n<P><FONT SIZE=3>UNRRA,1O4</FONT></P>\r\n<P><FONT SIZE=3>Ukraine,\r\n74</FONT></P>\r\n<P><FONT SIZE=3><I>Upanishads,\r\nthe, </I>55, 200, 214-15, 217, 255, 306, 320, 325, 337, 340-2, 344,\r\n363, 367-8</FONT></P>\r\n<P ALIGN=JUSTIFY><FONT SIZE=3>Upanishadic\r\nAge, 222</FONT></P>\r\n<P><FONT SIZE=3><I>-Kena,\r\n</I>393</FONT></P>\r\n<P><FONT SIZE=3>-\r\n<I>TaittiriYa, </I>376</FONT></P>\r\n<P><FONT SIZE=3>V\r\nAISHESHIKAS, 327</FONT></P>\r\n<P><FONT SIZE=3>Vansittart,\r\nLord, 88</FONT></P>\r\n<P><FONT SIZE=3>Varona,\r\n9, 270</FONT></P>\r\n<P><FONT SIZE=3>Varus,\r\n88</FONT></P>\r\n<P><FONT SIZE=3><I>Vedas,\r\nthe, </I>5, 54, 63,70, 162,217-18, 221 2, 242, 247, 249, 272, 276,\r\n281, 296</FONT></P>\r\n<P><FONT SIZE=3>Vedic\r\nAge, 241</FONT></P>\r\n<P STYLE=\"text-indent:-0.14cm;\">\r\n<FONT SIZE=3>. Venizelos,239</FONT></P>\r\n<P><FONT SIZE=3>Venus,\r\n177</FONT></P>\r\n<P><FONT SIZE=3>Versailles\r\nTreaty, 106</FONT></P>\r\n<P><FONT SIZE=3>Vibhisana,\r\n298</FONT></P>\r\n<P><FONT SIZE=3>Vibhutis,\r\n390</FONT></P>\r\n<P><FONT SIZE=3>Virgil,\r\n197,211,375</FONT></P>\r\n<P><FONT SIZE=3><I>-Ae1Ulid,\r\n375n</I></FONT></P>\r\n<P><FONT SIZE=3>Virochana,\r\n288, 376</FONT></P>\r\n<P><FONT SIZE=3>Vishnu,\r\n133, 277</FONT></P>\r\n<P><FONT SIZE=3>Vwekananda,\r\n56, 59, 154, 161, 165,396</FONT></P>\r\n<P><FONT SIZE=3>Voltaire,\r\n16, 50, 212 .</FONT></P>\r\n<P><FONT SIZE=3>WAGNER,\r\nsa</FONT></P>\r\n<P><FONT SIZE=3>Watson-Watt,\r\nSir Robert, 251-2 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Wave\r\nmechanics, 316</FONT></P>\r\n<P><FONT SIZE=3>Wells,\r\nH. G., 140</FONT></P>\r\n<P><FONT SIZE=3>Whitehead,\r\nA. N., 345-6 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Wordsworth,\r\n183, 194</FONT></P>\r\n<P><FONT SIZE=3><I>World\r\nReview, the, </I>353</FONT></P>\r\n<P><FONT SIZE=3>World\r\nWar I, 101, 373</FONT></P>\r\n<P><FONT SIZE=3>YADUPATI,91</FONT></P>\r\n<P><FONT SIZE=3>Yajnavalkya,\r\n160, 167,200,259 </FONT>\r\n</P>\r\n<P><FONT SIZE=3>Yama,\r\n381</FONT></P>\r\n<P><FONT SIZE=3>Yeats,\r\n152, 195</FONT></P>\r\n<P ALIGN=JUSTIFY><FONT SIZE=3>Yudhisthira,\r\n93</FONT></P>\r\n<P ALIGN=JUSTIFY><FONT SIZE=3>ZEUS,\r\n24, 123,220,222 Zola, 145</FONT></P>\r\n<p align=\"justify\"><FONT SIZE=3><img src=\"Gif_Image/bar04_solid1x1_black.gif\" width=\"100%\" height=\"1\" border=\"0\" alt=\"bar04_solid1x1_black.gif\"></FONT></p>\r\n<P ALIGN=\"right\"><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\"> </div>\r\n			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-83_Index','','publish','closed','open','','83_index','','','2021-11-23 17:57:59','2021-11-23 17:57:59','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/83_index/',0,'post','',0),(1651,1,'2021-11-23 17:58:00','2021-11-23 17:58:00','<!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;10394000\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;21490900\">\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:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<b><font size=\"4\">THE MARCH OF CIVILISATION</font></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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<BR>\r\n</P>\r\n<P ALIGN=RIGHT STYLE=\"text-indent:0pt; margin-left:0; font-weight: medium; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 15pt\"><I><span style=\"font-size:16pt;\">The\r\nMarch of Civilisation</span></I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;WE are familiar with the phrase &quot;Augustan Age&quot;:\r\nit is in reference to a particular period in a nation\'s history when\r\nits creative power is at its highest both in respect of quantity and\r\nquality, especially in the domain of art and literature, for it is\r\nhere that the soul of a people finds expression most easily and\r\nspontaneously. Indeed, if we look at the panorama that the course of\r\nhuman evolution unfolds, we see epochs of high light in various\r\ncountries spread out as towering beacons or soaring peaks bathed in\r\nsunlight dominating the flat plains or darksome valleys of the usual\r\nnormal periods. Take the Augustan Age itself which has given the\r\nname: it is a very crucial and one of the earlier outflowerings of\r\nthe human genius on a considerable scale. We know of the appearance\r\nof individuals on the stage of life each with a special mission and\r\nrole in various ages and various countries. They are great men of\r\naction, great men of thought, creative artists or spiritual and\r\nreligious teachers. In India we call them Vibhutis (we can include\r\nthe Avataras – Divine Incarnations – also in the category). Even\r\nso, there is a collective manifestation too, an upsurge in which a\r\nwhole race or nation takes part and is carried and raised to a higher\r\nlevel of living and achievement. There is a tide in the affairs not\r\nonly of men, but of peoples also: and masses, large collectivities\r\nlive on the crest of their consciousness, feeling and thinking deeply\r\nand nobly, acting and creating powerfully, with breadth of vision and\r\nintensity of aspiration, spreading all around something that is new\r\nand not too common, a happy guest come from elsewhere.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Ancient Greece, the fountainhead of European\r\ncivilisation – of the world culture reigning today, one can almost\r\nsay – </FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 205</FONT><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>found\r\nitself epitomised in the Periclean Age. The light – grace, harmony,\r\nsweet reasonableness – that was Greece, reached its highest and\r\nlargest, its most characteristic growth in that period. Earlier, at\r\nthe very beginning of her life cycle, there came indeed Homer and no\r\nlater creation reached a higher or even as high a status of creative\r\npower: but it was a solitary peak, it was perhaps an announcement,\r\nnot the realisation of the national glory. Pericles stood as the\r\nguardian, the representative, the emblem and nucleus of a nation-wide\r\nefflorescence. Not to speak of the great names associated with the\r\nage, even the common people – more than what was normally so\r\ncharacteristic of Greece – felt the tide that was moving high and\r\nshared in that elevated sweep of life, of thought and creative\r\nactivity. Greece withdrew. The stage was made clear for Rome. Julius\r\nCaesar carried the Roman genius to its sublimest summit: but it\r\nremained for his great nephew to consolidate and give expression to\r\nthat genius in its most characteristic manner and lent his name to a\r\ncharacteristic high-water mark of human civilisation.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Greece and Rome may be taken to represent two types of\r\nculture. And accordingly we can distinguish two types of elevation or\r\ncrest-formation of human consciousness – one of light, the other of\r\npower. In certain movements one feels the intrusion, the expression\r\nof light, that is to say, the play of intelligence, understanding,\r\nknowledge, a fresh outlook and consideration of the world and things,\r\na revaluation in other terms and categories of a new consciousness.\r\nThe greatest, at least, the most representative movement of this kind\r\nis that of the Renaissance. It was really a New Illumination: a flood\r\nof light poured upon the mind and intellect and understanding of the\r\nperiod. There was a brightness, a brilliance, a happy agility and\r\nkeenness in the movements of the brain. A largeness of vision, a\r\ncurious sensibility, a wide and alert consciousness: these are some\r\nof the fundamental characteristics of this remarkable New Birth. It\r\nis the birth of what has been known as the scientific outlook, in\r\nthe- broadest sense: it is the threshold of the <I>modern epoch </I>of\r\nhumanity. All the modern European languages leaped into maturity, as\r\nit were, each attaining its definitive form and full-blooded\r\nindividuality. Art and liter&shy;ature flooded in their magnificent\r\ncreativeness all nations </FONT>\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 206</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>and peoples of the whole continent. The Romantic\r\nRevival, starting somewhere about the beginning of the nineteenth\r\ncentury, is another outstanding example of a similar phenomenon, of\r\nthe descent of light into human consciousness. The light that\r\ndescended into human consciousness at the time of the Renaissance\r\ncaptured the higher mind and intelligence – the Ray touched as it\r\nwere the frontal lobe of the brain; the later descent touched the\r\nheart, the feelings and emotive sensibility, it evoked more vibrant,\r\nliving and powerful perceptions, created varied and dynamic\r\nsense-complexes, new idealisms and aspirations. The manifestation of\r\nPower, the descent or inrush of force – mighty and terrible – has\r\nbeen well recognised and experienced in the great French Revolution.\r\nA violence came out from somewhere and seized man and society: man\r\nwas thrown out of his gear, society broken to pieces. There came a\r\nchange in the very character and even nature of man: and society had\r\nto be built upon other foundations. The past was gone. <I>Divasa\r\ngatah </I>Something very similar has happened again more recently, in\r\nRussia. The French Revolution brought in the bourgeois culture, the\r\nRussian Revolution has rung in the Proletariate.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In modern India, the movement that led her up to\r\nIndependence was at a crucial moment a mighty evocation of both Light\r\nand Power. It had not perhaps initially the magnitude, the manifest\r\nscope or scale of either the Renaissance or the Great Revolutions we\r\nmention. But it carried a deeper import, its echo far-reaching into\r\nthe future of humanity. For it meant nothing less than the spiritual\r\nawakening of India and therefore the spiritual regeneration of the\r\nwhole world: it is the harbinger of the new epoch in human\r\ncivilisation.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;These larger human movements are in a sense anonymous.\r\nThey are not essentially the creation of a single man as are some of\r\nthe well-known religious movements. They throw up great aspiring\r\nsouls, strong men of action, indeed, but as part of themselves, in\r\ntheir various aspects, facets, centres of expression, lines of\r\nexpansion. An Augustus, a Pericles, a Leo X, a Louis XIV, or a\r\nVikramaditya are not more than nuclei, as I have already said,\r\ncentres of reference round which their respective epoch crystallises\r\nas a peak culture unit. They are not creators or originators; they\r\nare rather organisers. </FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 207</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>A Buddha,\r\na Christ or a Mohammed or even a Napoleon or Caesar or Alexander are\r\ntruly creators: they bring with them something – some truth, some\r\ndynamic revelation – that was not there before. They realise and\r\nembody each a particular principle of being, a unique mode of\r\nconsciousness – a new gift to earth and mankind. Movements truly\r\nanonymous, however, have no single nucleus or centre of reference:\r\nthey are multi-nuclear. The names that adorn the Renaissance are\r\nmany, it had no single head; the men through whom the great French\r\nRevolution unrolled itself were many in number, that is to say, the\r\nchiefs, who represented each a face or phase of the surging movement.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The cosmic spirit works itself out in the world and in\r\nhuman affairs in either of these forms: (1) as embodied in a single\r\npersonality and (2) as an impersonal movement, sometimes through many\r\npersonalities, sometimes through a few out&shy;standing personalities\r\nand sometimes even quite anonymously as a mass movement. Either mode\r\nhas each its own special purpose, its function in the cosmic labour,\r\nits contribution to the growth and unfoldment of the human\r\nconsciousness upon earth as a whole. Generally, we may say, when it\r\nis an intensive work, when it is a new truth that has to be disclosed\r\nand set in man\'s heart and consciousness, then the individual is\r\ncalled up and undertakes the work: when, however, the truth already\r\nsomehow found or near at hand is to be spread wide and made familiar\r\nto men and established upon earth, then the larger anonymous\r\nmovements are born and have sway.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Indeed, these movements, the appearance of great souls\r\nupon earth and the manifestation of larger collective surges in human\r\nsociety, are not isolated happenings, having no reference or point of\r\ncontact with one another. On the con&shy;trary, they are two limbs of\r\na global evolutionary process. In and through them across countries\r\nand centuries the spirit of humanity moves towards greater and\r\ngreater fulfilment. Evolution means the growth of consciousness. In\r\nman in his collective existence the growth continues: it lies in two\r\ndirections. First of all, in extension. A sufficiently large physical\r\nbody is needed to house the growing life and consciousness: therefore\r\nthe unicellular organism has developed into the multicellular. In the\r\nsame way, in the earliest stages of human</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 208</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>society,\r\nthe light and power of consciousness, characteristic of that age,\r\nfound expression among a few only: it was the age of representative\r\nindividuals, leaders – Rishi, Magi, Patriarch, Judge, King. Next a\r\nstage came when the cultural consciousness widened and, instead of\r\nscattered individuals or some families, we have a large group, a\r\nwhole class or section of society who become the guardian of the\r\nlight: thus arose the Brahmin, the <I>&eacute;lite, </I>the cultured\r\nclass, the aristocracy of talents. The light and culture filters down\r\nfurther and embraces larger masses of people who take living interest\r\nand share in the creative activities of man, in the higher\r\npre&shy;occupations of mind and thought; this is the age of\r\nenlightened bourgeoisie. In comparatively recent times what is\r\nfamiliarly known as the &quot;middle class&quot; was the repository\r\nand purveyor of human culture.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The light sinks further down and extends still more its\r\nscope seeking to penetrate and encircle the whole of humanity. The\r\ngeneral mass of mankind, the lowest strata of society have to be\r\ntaken in, elevated and illumined. That must be the natural and\r\ninevitable consummation of all progress and evolution. And that is\r\nthe secret sense and justification of the Proletarian Revolution of\r\ntoday. Although, the many names and forms given to it by its violent\r\npartisans do not bring out or sufficiently honour the soul and spirit\r\nthat informs it.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;This then is the pattern of cultural development as it\r\npro&shy;ceeds in extension and largeness. It moves in ever widening\r\nconcentric circles. Individuals, small centres few and far between,\r\nthen larger groups and sections, finally vast masses are touched and\r\nmoved (and will be moulded one day) by the infiltrating light. That\r\nis how in modern times all movements are practically world-wide,\r\nencompassing all nations and peoples: there seems to be nothing left\r\nthat is merely local or parochial. It is a single wave, as it were,\r\nthat heaves up the whole of humanity. Political, social, economic and\r\neven spiritual movements, although not exactly of the same type or\r\npattern, all are interrelated, interlocked, inspired by a common\r\nbreath and move from one end of the earth to the other. They seem to\r\nbe but modulations of the same world-theme. A pulse-beat in Korea or\r\nJapan is felt across the Pacific in America and across that\r\ncontinent, traversing again,</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 209</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>the\r\nAtlantic it reaches England, sways the old continent in its turn and\r\nonce more leaps forward through the Asiatic vastnesses back again to\r\nits place of origin. The wheel comes indeed full circle: it is one\r\nmovement girdling the earth. What one thinks or acts in one corner of\r\nthe globe is thought, and acted simultaneously by others at the\r\nfarthest corner. Very evidently it is the age of radiography and\r\nelectronics.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In the early stages of humanity its history consists of\r\nthe isolated histories of various peoples and lands:\r\nintercommunication was difficult, therefore all communion was of the\r\nnature of infiltration and indirect influence. The difference between\r\ncountries far distant from each other were well marked and very\r\nconsiderable in respect of their cultures and civilisations. To put\r\nit in a somewhat scholarly yet graphic manner, we can say, the\r\nisometric chart of the tides of civilisation in various countries\r\nover the globe in those days presents a very unequal and tortuous\r\nfigure. On the other hand, a graph depicting the situation in modern\r\ntimes would be formed by lines that are more even, uniform and\r\nstraight. In other words, the world has become one, homogeneous: a\r\nconsciousness has grown same or similar on the whole in outlook and\r\nlife-impulse embracing all peoples and races in a tight embrace. The\r\nbenefit of the descending or manifesting Light is now open equally\r\nand freely to each and every member of the human kind.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Not only in extension but the growth or evolution has\r\nprogressed in another direction. There has not only been a\r\nquantitative but also a qualitative development. Culture movements\r\nhave grown in intent, in depth or elevation, in the meaning and\r\nsignificance of the consciousness involved. And they have converged\r\ntowards a single aim and purpose. That purpose is not only the\r\nestablishment of the global consciousness, but the expression and\r\nembodiment of the highest, the supreme consciousness. The process\r\nhere too, as in the domain of extension, is one of graduation,\r\nadvance by stages. The light, the light of awakening consciousness\r\nfirst touches the more easily accessible parts of human nature, the\r\nhigher domains that are not too much involved in the gross material\r\nor animal nature. It is the realm of thoughts and ideas, of idealism,\r\nimagination and aspiration: it is man\'s mind, which</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 210</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>is\r\nthe least heavily weighted or ballasted by a downward gravitational\r\npull and the most buoyant and supple – the Ariel in him. It is his\r\nhead that first receives the glow of the morning sun.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;If we look at Europe once again and cast a glance at its\r\norigins, we find at the source the Gr&aelig;co-Roman culture. It was\r\npre-eminently a culture based upon the powers of mind and reason: it\r\nincluded a strong and balanced body (both body natural and body\r\npolitic) under the aegis of <I>mens sana </I>(a sound mind). The\r\nlight that was Greece was at its zenith a power of the higher mind\r\nand intelligence, intuitively dyna&shy;mic in one – the earlier\r\n–phase through Plato, Pythagoras, Heraclitus and the mystic\r\nphilosophers, and discursively and scientifically rational through\r\nthe Aristotelian tradition. The practical and robust Roman did not\r\nindulge in the loftier and subtler activities of the higher or\r\nintuitive mind; his was applied intelligence and its characteristic\r\nturn found expres&shy;sion in law and order and governance. Virgil\r\nwas a representa&shy;tive poet of the race; finely sensitive and yet\r\nvery self-conscious – earth-bound and mind-bound – as a creative\r\nartist: a clear and careful intelligence with an idealistic\r\nimagination that is yet sober and fancy-free is the very hall mark of\r\nhis poetic genius. In the post-Roman age this bias for mental\r\ncon&shy;sciousness or the play of reason and intellectual\r\nunderstand&shy;ing moved towards the superficial and more formal\r\nfaculties of the brain ending in what is called scholasticism: it\r\nmeant stagnation and decadence. It is out of this slough that the\r\nRenaissance raised the mind of Europe and bathed it with a new light.\r\nThat movement gave to the mind a wider scope, an alert curiosity, a\r\nkeener understanding; it is, as I have said, the beginning of that\r\nmodern mentality which is known as the scientific outlook, that is to\r\nsay, study of facts and induction from given data, observation and\r\nexperience and experiment instead of the other scholastic standpoint\r\nwhich goes by <I>a priori </I>theorising and abstraction and\r\ndeduction and dog&shy;matism.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;We may follow a little more closely the march of the\r\ncenturies in their undulating movement. The creative intelligence of\r\nthe Renaissance too belonged to a region of the higher mind, a kind\r\nof inspirational mind. It had not the altitude or even the </FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 211</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>depth\r\nof the Greek mind nor its subtler resonances : but it regained and\r\nre-established and carried to a new degree the spirit of inquiry and\r\ncuriosity, an appreciation of human motives and preoccupations, a\r\nrational understanding of man and the mechanism of the world. The\r\noriginal intuitive fiat, the imaginative brilliance, the spirit of\r\nadventure (in the mental as well as the physical world) that inspired\r\nthe epoch gradually dwindled: it gave place to an age of\r\nconsolidation, organisation, stabilisation – the classical age. The\r\nseventeenth century Europe marked another peak of Europe\'s\r\ncivilisation. That is the Augustan Age to which we have referred. The\r\nfollowing century marked a further decline of the Intuition and\r\nhigher imagination and we come to the eighteenth century <I>terre &egrave;\r\nterre </I>rationalism. Great figures still adorned that age&shy; –\r\nstalwarts that either stuck to the prevailing norm and gave it a kind\r\nof stagnant nobility or already leaned towards the new light that was\r\ndawning once more. Pope and Johnson, Montes-&shy;quieu and Voltaire\r\nare its high-lights. The nineteenth century brought in another crest\r\nwave with a special gift to mankind; apparently it was a reaction to\r\nthe rigid classicism and dry rationalism of the preceding age, but it\r\ncame burdened with a more positive mission. Its magic name was\r\nRomanticism. Man opened his heart, his higher feeling and nobler\r\nemo&shy;tional surge, his subtler sensibility and a general sweep of\r\nhis vital being to the truths and realities of his own nature and of\r\nthe cosmic nature. Not the clear white and transparent almost glaring\r\nlight of reason and logic, of the brain mind, but the rosy or rainbow\r\ntint of the emotive and aspiring personality that seeks in and\r\nthrough the cosmic panorama and dreams of</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>A light that was ne\'er on sea or land. . .</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>A glory that hath passed away from earth.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Romantic Revival was a veritable source movement: it\r\nwas, one can say, a kind of watershed from where various streams of\r\nnew creation and fresh adventure flowed down in all directions. Its\r\nechoes and repurcussions are met with even today and continue. The\r\nnext stage that followed naturally and inevitably was man\'s\r\npreoccupation with his sense being,</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 212</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>his\r\nexternal, his physical and material personality. It<B> </B>is the age\r\nof Naturalism, Realism, Pragmatism, Scientism: it proclaims the birth\r\nof the economic man. From the heart and emotions we drop down into\r\nthe field of the nervous and sensuous existence, from the vital\r\nsphere into the sphere of the body. And that is where we are today.\r\nIt<B> </B>means that we have been made mare than ever self-conscious\r\non this plane and of this personality of ours. We have been given and\r\nare being given greater knowledge of its mechanism; we are\r\nintensively (and extensively too) getting familiar with all the\r\ndrawbacks and lacunae that are there so that we can remedy them –\r\nand discover new latent forces too, – and re-create and possess a\r\ntruly &quot;brave new world&quot;.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;That is how the spirit of progress and evolution has\r\nworked and advanced in the European world. And one can take it as the\r\npattern of human growth generally; but in the scheme described above\r\nwe have left out one particular phase and purposely. I refer to the\r\ngreat event of Christ and Christianity. For without that European\r\ncivilisation loses more than half of its import and value. After the\r\nRoman Decline began the ebbtide, the trough, the dark shadow of the\r\ndeepening abyss of the Middle Ages. But even as the Night fell and\r\ndarkness closed around, a new light glimmered, a star was born. A\r\nhope and a help shone &quot;in a naughty world&quot;. It was a ray of\r\nconsciousness that came from a secret cave, from a domain hidden\r\nbehind and deep within in the human being. Christ brought a leaven\r\ninto the normal manifest mode of consciousness, an other&shy;worldly\r\nmode into the worldly life. He established a living and dynamic\r\ncontact with the soul, the inner person in man, the person that is\r\nbehind but still rules the external personality made of mind and life\r\nand body consciousness. The Christ revelation was also characteristic\r\nin the sense that it came as a large, almost a mass movement – this\r\napproach of the soul personality to earthly life. The movement faded\r\nor got adulterated, deformed like all human things; but something\r\nremained as a permanent possession of man\'s heritage.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;This episode links up with the inner story of mankind,\r\nits spiritual history. The growing or evolving consciousness of man\r\nwas not only an outgoing and widening movement: it was also a\r\nheightening, an ascent into ranges that are not normally </FONT>\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 213</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>perceived,\r\ntowards summits of our true reality. We have spoken of the\r\nGr&aelig;co-Roman culture as the source and foundation of European\r\ncivilisation; but apart from that there was a secret vein of life\r\nthat truly vivified it, led it by an occult but constant influence\r\nalong channels and achievements that are meant to serve the final\r\ngoal and purpose. The Mysteries prevalent and practised in Greece\r\nitself and Crete and the occult rites of Egyptian priests, the\r\ntradition of a secret knowledge and discipline found in the Kabbalah,\r\nthe legendary worship of gods and goddesses – sometimes confused,\r\nsometimes identi&shy;fied with Nature forces – all point to the\r\nexistence of a line of culture which is known in India as Yoga. If\r\nall other culture means knowledge, Yoga is the knowledge of\r\nknowledge. As the Upanishad says, there are two categories of\r\nknowledge, the superior and-the inferior. The development of the mind\r\nand life and body belongs to the domain of Inferior Knowledge: the\r\ndevelopment of the soul, the discovery of the Spirit means the\r\nSuperior Knowledge.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;This knowledge remained at the outset scattered, hidden,\r\nconfined to a few, a company of adepts: it had almost no direct\r\ncontact with the main current of life. Its religious aspect too was\r\nso altered and popularised as to represent and serve the secular\r\nlife. The systematisation and propagation of that knowledge – at\r\nleast the aspiration for that knowledge – was attempted on an\r\neffective scale in the Hebrew Old Testament. But then a good amount\r\nof externalities, of the Inferior Knowledge was mixed up with the\r\ninner urge and the soul perception. The Christ with his New Testament\r\ncame precisely with the mission of cleaning the Augean stables, in\r\nplace of the dross and coverings, the false and deformed godheads, to\r\ninstal something of the purest ray of the inner consciousness, the\r\nunalloyed urge of the soul, the demand of our spiritual perso&shy;nality.\r\nThe Church sought to build up society on that basis, attempting a\r\nfusion of the spiritual and the temporal power, so that instead of a\r\nprofane secular world, a mundane or worldly world, there maybe\r\nestablished God\'s own world, the City of God. </FONT>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The drive towards the building of Heaven upon earth and\r\nwith earth, the materialisation of the Spirit on a cosmic scale, the\r\nremodelling of the whole human society in spiritual terms</FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 214</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>was\r\nthe secret inspiring the other Semitic Revelation, that of Mohammed.\r\nThe Arab Master sought to bring down and establish and express in\r\nlife-force what the Rabi of Bethlehem saw and felt in the inner\r\nheart--one was a lover, the other a servant warrior of God.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Turning to India we find a fuller and completer – if\r\nnot a global-picture of the whole movement. India, we may say, is the\r\nspiritual world itself: and she epitomised the curve of human\r\nprogress in a clearer and more significant manner. Indian history,\r\nnot its political but its cultural and spiritual history, divides\r\nitself naturally into great movements with corresponding epochs each\r\ndwelling upon and dealing with one domain in the hierarchy of man\'s\r\nconsciousness. The stages and epochs are well known: they are – (l)\r\nVedic, (2) Upanishadic, (3) Darshanas – roughly from Buddha to\r\nShankara, (4) Puranic, (5) <I>Bhagavata </I>or the Age of Bhakti, and\r\nfinally (6) the Tantric. The last does not mean that it is the latest\r\nrevelation, the nearest to us in time, but that it represents a kind\r\nof complementary movement, it was there all along, for long at least,\r\nand in which the others find their fruition and consummation. We\r\nshall explain presently. The force of consciousness that came and\r\nmoved and moulded the first and the earliest epoch was Revelation. It\r\nwas a power of direct vision and occult will and cosmic perception.\r\nIts physical seat is somewhere behind and or just beyond the crown of\r\nthe head: the peak of man\'s manifest being that received the first\r\ntouch of Surya Savitri (the supreme Creative Consciousness) to whom\r\nit bowed down uttering the invocation <I>mantra </I>of Gayatri. The\r\nRay then entered the head at the crown and illumined it: the force of\r\nconsciousness that ruled there is Intuition, the immediate perception\r\nof truth and reality, the cosmic consciousness gathered and\r\nconcentrated at that peak. That is Upanishadic knowledge. If the\r\nsource and foundation of the Vedic initiation was occult vision, the\r\nUpanishad meant a pure and direct Ideation. The next stage in the\r\ncoming down or propagation of the Light was when it reached further\r\ndown into the brain and the philosophical outlook grew with rational\r\nunderstanding and discursive argumentation as the channel for\r\nexpression, the power to be cultivated and the limb to be developed.\r\nThe Age of the Darshanas or Systems </FONT>\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 215</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>of\r\nPhilosophy started with the Buddha and continued till it reached its\r\npeak in Shankaracharya. The age sought to give a bright and strong\r\nmental, even an intellectual body to the spiritual light, the\r\nconsciousness of the highest truth and reality. In the Puranic Age\r\nthe vital being was touched by the light of the spirit and\r\nprincipally on the highest, the mental level of that domain. It meant\r\nthe advent of the element of feeling and emotiveness and imagination\r\ninto the play of the Light, the beginning of their reclamation. This\r\nwas rendered more concrete and more vibrant and intense in the next\r\nstage of the movement. The whole emotional being was taken up into\r\nthe travailing crucible of consciousness. We may name it also as the\r\nage of the Bhagavatas, god-lovers, Bhaktas. It reached its climax in\r\nChaitanya whose physical passion for God denoted that the lower\r\nranges of the vital being (its physical foundations) were now stirred\r\nin man to awake and to receive the Light. Finally remains the\r\nphysical, the most material to be worked upon and made conscious and\r\nillumined. That was the task of the Tantras. Viewed in that light one\r\ncan easily under&shy;stand why especial stress was laid. in that\r\nsystem upon the esoteric discipline of the five <I><FONT FACE=\"Times New Roman Baltic, serif\">m\'s\r\n(pancha makÄra), </FONT></I>all preoccupied with the handling and\r\nharnessing of the grossest physical instincts and the most material\r\ninstruments. The Tantric discipline bases itself upon Nature Power\r\ncoiled up in Matter: the release of that all-conquering force through\r\na purification and opening into the consciousness of the Divine\r\nMother, the transcendent creatrix of the universe. The dynamic\r\nmaterialis&shy;ing aspect of consciousness was what inspired the\r\nTantras: the others forming the Vedantic line, on the whole, were\r\nbased on the primacy of the static being, the Purusha, aloof and\r\nwithdrawing.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Indian consciousness, we say, presented the movement\r\nas an intensive and inner, a spiritual process: it dealt with the\r\nsubstance itself, man\'s very nature and sought to know it from within\r\nand shape it consciously. In Europe where the frontal consciousness\r\nis more stressed and valued, the more charac&shy;teristic feature of\r\nits history is the unfoldment and meta&shy;morphosis of the forms and\r\nexpressions, the residuary powers, as it -were, of man\'s evolving\r\npersonality, individual and social.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;To sum up then. Man progresses through cycles of crest</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 216</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>movements. They mark an ever-widening circle of the\r\ndescent of Light, the growth of consciousness. Thus there is at first\r\na small circle of <I>elite, </I>a few chosen people at the top, then\r\ngradually the limited aristocracy is widened out into a larger and\r\nlarger democracy. One may describe the phenomenon in the Indian terms\r\nof the Four Orders. In the beginning there is the Brahminic culture,\r\nculture confined only to the highest and the fewest possible select\r\nrepresentatives. Then came the wave of Kshatriya culture which found\r\na broader scope among a larger community. In India, after the age of\r\nthe Veda and the Upanishad, came the age of the Ramayana and the\r\nMahabharata which was pre-eminently an age of Kshatriya&shy;-hood. In\r\nEurope too it was the bards and minstrels, sages and soothsayers who\r\noriginally created, preserved and propagated the cultural movement:\r\nnext came the epoch of the Arthurian legends, the age of chivalry, of\r\nknights and templars with their heroic code of conduct and high\r\nliving. In the epoch that followed, culture was still further\r\nbroad-based and spread to the Vaishya order. It is the culture of the\r\nbourgeoisie: it was brought about, developed and maintained by that\r\nclass in society preoccupied with the production or earning of\r\nwealth. The economic bias of the literature of the period has often\r\nbeen pointed out. Lastly the fourth dimension of culture has made its\r\nappearance today when it seeks to be coterminous with the\r\nproletariate. With the arrival of the Sudra, culture has extended to\r\nthe very base of the social pyramid in its widest commonalty.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;This movement of extension, looked at from the\r\nstandpoint of intensiveness, is also a movement of devolution, of\r\nreclama&shy;tion. The Brahminic stage represents culture that is\r\nknowledge; it touches the mind, it is the brain that is the recipient\r\nand instrument of the Light. The Kshatriya comes into the field when\r\nthe light, the vibration of awakening, from the mind comes down into\r\nthe vital energies, from the brain to the heart region. The Vaishya\r\nspirit has taken up man still at a lower region, the lower vital:\r\nthe\' economic man that has his gaze fixed upon his stomach and\r\nentrails. Lastly, the final stage is reached when physical work,\r\nbodily labour, material service have attained supreme importance and\r\nare considered almost as the only values worth the name for a human\r\nbeing. To walk </FONT>\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0pt; margin-left:0; 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 – 217</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>and\r\nwork firmly upon Earth the Light needs a strong pair of feet.\r\nTherefore, the Veda says, <I><FONT FACE=\"Times New Roman Baltic, serif\">PadbhyÄm\r\nsudro ajÄyata, </FONT></I>out of the feet of the Cosmic Godhead the\r\nSudra was born.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;That is how man has become and is becoming integrally\r\nconscious – conscious in and of all parts of his being. He is\r\nawakening and opening to the light that descends from above: indeed\r\nthe true light, the light of truth is something transcendent and it\r\nis that that comes down and slowly inhabits the world and possesses\r\nhumanity. Its progress marks the steps of evolution. It<B> </B>means\r\nthe gradual enlightening and illumining of the various layers of our\r\nbeing, the different strands of consciousness from the higher to the\r\nlower, from the less dense to the more dense, from mind to the body.\r\nIt<B> </B>means also in the same process a canalisation,\r\nmaterialisation and fixing upon earth and in the physical being of\r\nthe increasing powers of the Light.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Light as it descends from its own home above to the\r\nlower levels of our being expresses itself no doubt in one way, but\r\nalso gets diminished, modified, even deformed in another respect. The\r\nwork of purification certainly goes \'on and until that is complete\r\nand there comes the fullest expression, it will continue. The action\r\nof light on the physical plane, for example, on the body of the\r\nCosmic Being is so blurred and confusing apparently that it looks\r\nalmost like the action of Darkness. And yet the Dark Night of the\r\nsoul is not simply the obscurity of Ignorance. It<B> </B>is only the\r\nmud that lay diffused or settled in the being which has come up in\r\nits gathered mass in the process of churning and cleaning and appears\r\nlike an obscure screen.</FONT></P>\r\n<P ALIGN=\"center\" STYLE=\"text-indent:0pt; margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 218</FONT></P>\r\n<hr align=\"justify\" style=\"text-indent:0pt; margin-left:0;\">\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>','-40_The March of Civilisation_text','','publish','closed','open','','40_the-march-of-civilisation_text','','','2021-11-23 17:58:00','2021-11-23 17:58:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/40_the-march-of-civilisation_text/',0,'post','',0),(1652,1,'2021-11-23 17:58:00','2021-11-23 17:58:00','<!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;18085600\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040216;22051400\">\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=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><B>\r\n<font size=\"4\">The\r\nMessage of the Atomic Bomb</font></B></p>\r\n			<p align=\"center\" 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 moralist – the Christian moralist particularly –\r\nhas dubbed the atomic bomb as the Devil\'s engine; while the practical\r\npolitician retorts that the accursed machine has cut short the war,\r\nsaved more lives on the whole and reduced the extent and duration of\r\nsuffering and agony. In any case the new weapon is so radical and\r\ndevastating in its effectiveness that even politicians do not seem to\r\nbe without a qualm and heartburning, not in the moral but in the\r\nphysical and nervous sense. The atom bomb is a bombshell not upon\r\nyour enemies alone, but it is a boomerang likely to turn back upon\r\nyourself, upon the whole of humanity and human civilisation.\r\nArchimedes asked for a fulcrum outside the earth to be able to move\r\nit out of its orbit; we have found out something with which one hopes\r\nand fears one would do much more.</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>Man\'s invention of death-dealing weapons has an\r\ninteresting history. It is, curious to say, the history of his\r\nprogress and growing civilisation. The primitive man fought with the\r\nstrength of his God-given limbs – tooth and nail – to which he\r\nsubsequently added the crudest of weapons, clubs, of wood or flint. A\r\nrevolution was brought about when iron was discovered and archery\r\ninvented. Next revolution came with the appearance of gunpowder on\r\nthe stage. And then the age of gun-cotton and T.N.T. which held sway\r\ntill the other day. An interim period of poison gas and chemical\r\nwarfare was threatened, but everything now has gone overboard with\r\nthe advent of the atomic bomb and the threatened advent of the Cosmic\r\nDeath-Ray.</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>In one sense certainly there has been a progress. This\r\nmarch of machinery, this evolution of tools means man\'s increasing\r\nmastery over Nature, even though physical nature. The primitive </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 – 77</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>man like the animal is a slave, a puppet driven helplessly by\r\nNature\'s forces. Both lead more or less a life of reflex action:\r\nthere is here no free, original initiation of action or movement. The\r\nslow discovery of Nature\'s secrets, the gradual application and\r\nutilisation of these secrets in actual life meant, first, a\r\nliberation of man\'s conscious being originally imbedded in Nature\'s\r\ninertial movements, and then, a growing power to react upon Nature\r\nand mould and change it according to the will of the conscious being.\r\nThe result at the outset was a release and organisation on the mental\r\nlevel, in the domain of reason and intelligence. Of course, man found\r\nat once that this in&shy;creasing self-consciousness and self-power\r\nmeant immense possibilities for good, but, unfortunately, for evil\r\nalso. And so to guard against the latter contingency, rules and\r\nregulations were framed to control and canalise the new-found\r\ncapacities. The Dharma of the Kshatriya, the honour of the Samurai,\r\nthe code of Chivalry, all meant that. The power to kill was sought to\r\nbe checked and restrained by such injunctions as, for example, not to\r\nhit below the belt, not to fight a disarmed or less armed opponent\r\nand so on. The same principle of morals and manners was maintained\r\nand continued through the centuries with necessary changes and\r\nmodifications in application and finds enshrined today in\r\nInternational Covenants and Conventions.</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>But a new situation has arisen for some time past. The\r\nlast Great War (World War No. I) was crucial in many ways in the life\r\nof humanity. It opened a new direction of man\'s growth, opened and\r\nthen closed also apparently. I am referring to the tragedy of the\r\nLeague of Nations. That was an attempt on the part of man (and\r\nNature) to lift the inner life and consciousness to the level of the\r\nouter achievements. The attempt failed. Man could not rise to the\r\nheight demanded of him. Now the second World War became logically\r\nmore devastating and shattering; it has given the go-by to all\r\nethical standards and codes of honour. The poison gas was not used\r\nnot because of any moral restraint or disinclination, but because of\r\npractical and utilitarian considerations. The Atom Bomb, however, has\r\nspoken the word.</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>That word is a warning that unless man changes, becomes\r\nmaster of himself, he cannot be truly master of the world. He</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 – 78</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>cannot\r\ncommand the forces he has unleashed unless he has command over his\r\nown nature. The external immensity, the bloated mass that his\r\nphysical attainments are, unless armoured and animated by an inner\r\ngrowth, will crash by its own weight. The mammoth, the mastodon, the\r\nhuge pachyderms, in spite of, rather because of their inordinately\r\none-sided growth could not stand the demand of life and perished.\r\nLikewise man will not possess the world but the world will engulf and\r\ndevour him in its aboriginal hunger of unconsciousness, if he does\r\nnot take a right-about turn and declare his conversion. The\r\nFrankenstein that man has raised can no longer be met by merely human\r\ndevices – reason and morals – but by a higher discovery and\r\ninitiation.</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 Bomb has shaken the physical atmosphere of the earth\r\nas no other engine has done. It has shaken the moral atmos&shy;phere\r\ntoo not in a lesser degree. Reason and moral sense could not move\r\nman, so Fear has been sent by the Divine Grace. Dante said that God\r\ncreated Hell in his mood of infinite love and justice-that seems to\r\nbe the inevitable gate through which one has to pass to arrive at the\r\nDivine. We are indeed in hell today upon earth, a worse can hardly be\r\ntolerated.</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>Indeed this is the bleak winter of human consciousness –\r\nyet can spring be far behind?</FONT></P>\r\n<P ALIGN=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>Page – 79</FONT></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>','-14_The Message of the Atomic Bomb','','publish','closed','open','','14_the-message-of-the-atomic-bomb','','','2021-11-23 17:58:00','2021-11-23 17:58:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/14_the-message-of-the-atomic-bomb/',0,'post','',0),(1653,1,'2021-11-23 17:58:00','2021-11-23 17:58:00','<!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=\"20040204;6504800\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;533200\">\r\n	\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\nChanged Scientific Outlook</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-US\" CLASS=\"western\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>THERE is, of course, more than one line of scientific\r\noutlook at the present day. It is well known that continental\r\nscientists generally and Marxist scientists in particular belong to a\r\ndifferent category from Jeans and Eddington. But the important point\r\nis this: a considerable body of scientists frankly hold the\r\n&quot;idealist&quot; view, and these come from the very front rank\r\n<I>qua </I>scientists. Discussion arises when it is seriously put\r\nforward that Eddington and Jeans are not authorities in science\r\nequalling any other great names; as if it is contended that because a\r\nscientist holds the idealist view, <I>ergo, </I>he is a\r\npseudo-scientist, a third-degree luminary, a back-bencher, a\r\nmediaevalist. The Marxists also declare, we may recall in this\r\nconnection, that the bourgeois cannot be a true poet, in order to be\r\na poet one must be a proletarian.</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>There is a scientific obscurantism, which is not less\r\nobscure because it is scientific, and one must guard against it with\r\ndouble care and watchfulness. It is the mentality of the no-changer\r\nwhose motto seems to be: <I>plus <FONT FACE=\"Luxi Serif\">&ccedil;</FONT>a\r\nchange, plus <FONT FACE=\"Luxi Serif\">&ccedil;</FONT>a reste le m<FONT FACE=\"Luxi Serif\">&ecirc;</FONT>me..\r\n</I>Let me explain. The scientist who prefers still to be called a\r\nmaterialist must remember that the (material) ground under his feet\r\nhas shifted considerably since the time he first propounded his\r\nmaterialistic position: he does not stand in the same place (or\r\nplane?) as he did even twenty years ago. The change has been basic\r\nand fundamental – fundamental, because the very definitions and\r\npostulates with which we once started have been called in question,\r\nthrown overboard or into the melting-pot.</FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.45cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Shall we elucidate a little? We were once upon a time\r\nmaterialists, that is to say, we had very definite and fixed notions\r\nabout Matter: to Matter we gave certain invariable</FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.45cm; 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 – 332</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>characteristics, inalienable properties. How many of\r\nthem stand today unscathed on their legs? Take the very first, the\r\ncrucial property ascribed to Matter: &quot;Matter is that which has\r\nextension.&quot; Well, an electric charge, a unit energy of it, the\r\nultimate constituent of Matter as discovered by Science today, can it\r\nbe said to occupy space? In the early days of Science, one Boscovich\r\nadvanced a theory according to which the ultimate material particle\r\n(a molecule, in his time) does not occupy space, it is a mere\r\nmathematical point toward or from which certain forces act. The\r\ntheory, naturally, was laughed out of consideration; but today we\r\nhave come perilously near it. Again, another postulate describing\r\nMatter\'s dharma was: &quot;two material particles cannot occupy the\r\nsame place at the same time&quot;. Now what do you say of the neutron\r\nand proton that coalesce and form the unit of a modern atomic\r\nnucleus? Once more, the notion of the indestructibility of Matter has\r\nbeen considerably modified in view of the phenomenon of an electric\r\nparticle (electron) being wholly transmuted (&quot;dematerialised&quot;\r\nas the scientists themselves say) into a light particle (photon).\r\nLastly, the idea of the constancy of <I>mass – a </I>bed-rock of\r\nold-world physics – is considered today to be a superstition, an\r\nillusion. If after all these changes in the idea of Matter, a man\r\nstill maintains that he is a materialist, as of old, well, I can only\r\nexclaim in the Shakespearean phrase: &quot;Bottom, thou art\r\ntranslated&quot;! What I want to say is that the changes that modern\r\nphysics proposes to execute in its body are not mere amendments and\r\nemendations, but they mean a radical transfiguration, a subversion\r\nand a mutation. And more than the actual changes effected, the\r\npossibilities, the tendencies that have opened out, the lines along\r\nwhich further developments are proceeding do point not merely to a\r\nreformation, but a revolution.</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>Does this mean that Science after all <I>is </I>veering\r\nto the Idealist position? Because we have modified the meaning and\r\nconnotation of Matter does it \'follow that we have perforce arrived\r\nat spirituality? Not quite so. As Jeans says, the correct scientific\r\nposition would be to withhold one\'s judgment about the ultimate\r\nnature of matter, whether it is material or mental (spiritual, we\r\nwould prefer to say): it is an attitude of <I>non possumus.<FONT FACE=\"Arial Narrow, sans-serif\">\r\n</FONT></I>But such neutrality, is it truly possible and is it so</FONT></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 – 333</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>very correct? We do see scientists lean .on one side or\r\nthe other, according to the vision or predisposition that one\r\ncarries. </FONT>\r\n</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>From our standpoint, as we view the modern scientific\r\ndevelopments, what we see is not that Matter has been spiritualised,\r\nbut that it has been considerably dematerialised, even\r\nimmaterialised, that it is in the process of further\r\ndematerialisation or immaterialisation. That opens a long and large\r\nvista. We say Science by itself cannot arrive at the spiritual, for\r\nthere is a frontier bar which has to be overleaped, negotiated by\r\nsomething like a somersault. For the scientific view is after all\r\nlimited by one scope and range of the physical eye. Still, this eye\r\nhas begun to see things and in a manner to which it was not normally\r\naccustomed; it has been trained and educated, made keen and supple so\r\nthat it seems to be getting more and more attuned even to other\r\nvibrations of light beyond and outside the normal sevenfold spectrum.</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>Science has not spiritualised (or idealised or\r\nmentalised) the world; it has not spiritualised itself. Agreed. But\r\nwhat it has done is remarkable. First, with its new outlook it has\r\ncut away the ground from where it was wont to give battle to religion\r\nand spirituality, it has abjured its cast-iron strait-jacket\r\nmentality which considered that senses and syllogism encompass all\r\nknowledge and objects of knowledge. It has learnt humility and admits\r\nof the possibility of more things there being in heaven and earth\r\nwhich are not amenable to its fixed co-ordinates. Secondly, it has\r\ngone at times even beyond this attitude of benevolent neutrality. For\r\ncertain of its conclusions, certain ways of formulation seem to echo\r\nother truths, other manners. That is to say, if Science by itself is\r\nunable to reach or envisage the spiritual outlook, yet the position\r\nit has reached, the vistas it envisages seem to be not perhaps\r\nexactly one with, but in line with what our vision (of the scientific\r\nworld) would be like if once we possess the spiritual eye. Matter,\r\nScience says today, is energy and forms of matter, objects, are\r\nvarious vibrations of this one energy. What is this energy? According\r\nto science, it is electrical, radiant, ethereal (Einstein replaces\r\n&quot;ether&quot; by &quot;field&quot;) – biological science would\r\nventure to call it life energy. You have only to move one step\r\nfarther and arrive at the greater</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 – 334</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>and deeper generalisation – Matter is a mode of the\r\nenergy of consciousness, all forms of Matter are vibrations of\r\nconsciousness.</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 – 335</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>','-57_The Changed Scientific Outlook','','publish','closed','open','','57_the-changed-scientific-outlook','','','2021-11-23 17:58:00','2021-11-23 17:58:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/57_the-changed-scientific-outlook/',0,'post','',0),(1654,1,'2021-11-23 17:58:00','2021-11-23 17:58:00','<!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;14554600\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040110;20104900\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 21.59cm 27.94cm; margin-left: 3.18cm; margin-right: 0.4cm; 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 \r\n            style=\"MARGIN-TOP: 0; MARGIN-BOTTOM: 0; TEXT-INDENT: 0.34cm; LINE-HEIGHT: 150%\" \r\n            align=center><B>THE COMING \r\n            RACE</B></P>\r\n            <P \r\n            style=\"PADDING-RIGHT: 0cm; MARGIN-TOP: 0; PADDING-LEFT: 0cm; MARGIN-BOTTOM: 0; PADDING-BOTTOM: 0.07cm; BORDER-TOP-STYLE: none; TEXT-INDENT: 0.34cm; LINE-HEIGHT: 150%; PADDING-TOP: 0cm; BORDER-BOTTOM: 1px solid #000000; BORDER-RIGHT-STYLE: none; BORDER-LEFT-STYLE: none\" \r\n            align=center>&nbsp;</P>\r\n            <P \r\n            style=\"MARGIN-TOP: 0; MARGIN-BOTTOM: 0; TEXT-INDENT: 0.34cm; LINE-HEIGHT: 150%\" \r\n            align=center>\r\n			<B><font size=\"4\">The New Humanity</font></B></P>\r\n						<P \r\n            style=\"MARGIN-TOP: 0; MARGIN-BOTTOM: 0; TEXT-INDENT: 0.34cm; LINE-HEIGHT: 150%\" \r\n            align=center>\r\n			&nbsp;</P>\r\n            <P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify><FONT \r\n            style=\"FONT-SIZE: 11pt\"><SPAN style=\"FONT-SIZE: 12pt\">THE world is \r\n            in the throes of a new creation and the pangs of that new birth have \r\n            made mother Earth restless. It is no longer a far-off ideal that our \r\n            imagination struggles to visualise, nor a prophecy that yet remains \r\n            to be fulfilled. It is Here and Now.</SPAN></FONT></P>\r\n			<P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify>&nbsp;</P>\r\n            <P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify><FONT \r\n            style=\"FONT-SIZE: 11pt\"><SPAN style=\"FONT-SIZE: 12pt\">Although we \r\n            may not know it, the New Man-the divine race of humanity is already \r\n            among us. It may be in our next neighbour, in our nearest brother, \r\n            even in myself. Only a thin veil covers it. It marches just behind \r\n            the line. It waits for an occasion to throw off the veil and place \r\n            itself in the forefront. We are living in strenuous times in which \r\n            age-long institutions are going down and new -forces rearing their \r\n            heads, old habits are being cast off and new impulsions acquired. In \r\n            every sphere of life, we see the urgent demand for a recasting, a \r\n            fresh valuation of things. From the base to the summit, from the \r\n            economic and political life to the artistic and spiritual, humanity \r\n            is being shaken to bring out a new expression and articulation. \r\n            There is the hidden surge of a Power, the secret stress of a Spirit \r\n            that can no longer suffer to remain in the shade and behind the \r\n            mask, but wills to come out in the broad daylight and be recognised \r\n            in its plenary virtues.</SPAN></FONT></P>\r\n			<P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify>&nbsp;</P>\r\n            <P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify><FONT \r\n            style=\"FONT-SIZE: 11pt\"><SPAN style=\"FONT-SIZE: 12pt\">That Power, \r\n            that Spirit has been growing and gathering its strength during all \r\n            the millenniums that humanity has lived through. On the momentous \r\n            day when man appeared on earth, the Higher Man also took his birth. \r\n            Since the hour the Spirit refused to be imprisoned in its animal \r\n            sheath and came out as man, it approached by that very uplift a \r\n            greater freedom and a vaster movement. It was the crest of that \r\n            underground wave which peered over the surface from age to age, from \r\n            clime to clime through the experiences of poets and prophets and \r\n            sages -&nbsp; the Head of the Sacrificial Horse galloping towards the \r\n            Dawn.</SPAN></FONT></P>\r\n            <P \r\n            style=\"PADDING-RIGHT: 0cm; PADDING-LEFT: 0cm; PADDING-BOTTOM: 0.07cm; BORDER-TOP-STYLE: none; TEXT-INDENT: 0.34cm; PADDING-TOP: 0cm; BORDER-BOTTOM: 1px solid black; BORDER-RIGHT-STYLE: none; BORDER-LEFT-STYLE: none; line-height:150%; margin-top:0; margin-bottom:0\" \r\n            align=center><FONT \r\n            size=2>Page - 3</FONT><BR></P>\r\n            <P align=justify style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT style=\"FONT-SIZE: 11pt\"><SPAN \r\n            style=\"FONT-SIZE: 12pt\">And now the days of captivity or rather of \r\n            inner preparation are at an end. The voice in the wilderness was \r\n            necessary, for it was a call and a communion in the silence of the \r\n            soul. Today the silence seeks utterance. Today the shell is ripe \r\n            enough to break and to bring out the mature and full-grown being. \r\n            The king that was in hiding comes in glory and triumph, in his \r\n            complete regalia.</SPAN></FONT></P>\r\n			<P align=justify style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n            <P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify><FONT \r\n            style=\"FONT-SIZE: 11pt\"><SPAN style=\"FONT-SIZE: 12pt\">Another \r\n            humanity is rising out of the present human species. The beings of \r\n            the new order are everywhere and it is they who will soon hold sway \r\n            over earth, be the head and front of the terrestrial evolution in \r\n            the cycle that is approaching as it was with man in the cycle that \r\n            is passing away. What will this new order of being be like? It will \r\n            be what man is not, also what man is. It will not be man, because it \r\n            will overstep the limita&shy;tions and incapacities inherent in man; \r\n            and it will be man by the realisation of those fundamental \r\n            aspirations and yearnings that have troubled and consoled the deeper \r\n            strata-the soul-in him throughout the varied experiences of his \r\n            terrestrial life.</SPAN></FONT></P>\r\n			<P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify>&nbsp;</P>\r\n            <P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify><FONT \r\n            style=\"FONT-SIZE: 11pt\"><SPAN style=\"FONT-SIZE: 12pt\">The New Man \r\n            will be Master-and not slave. He will be master, first, of himself \r\n            and then of the world. Man as he actually is, is but a slave. He has \r\n            no personal voice or choice; the determining soul, the \r\n            </SPAN><I><SPAN style=\"FONT-SIZE: 12pt\">Ishwara, </SPAN></I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">in him is sleep-bound and hushed. He is a \r\n            mere plaything in the hands of nature and circumstances. Therefore \r\n            it is that Science has become his supreme </SPAN><I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">Dharmashastra; </SPAN></I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">for science seeks to teach us the moods of \r\n            Nature and the methods of propitiating her. Our actual ideal of man \r\n            is that of the cleverest slave. But the New Man will have found \r\n            himself and by and according to his inner will, mould and create his \r\n            world. He will not be in awe of Nature and in an attitude of \r\n            perpetual apprehension. and hesitation, but will ground himself on a \r\n            secret harmony and union that will declare him as the lord. We will \r\n            recognise the New Man by his very gait and manner, by a certain \r\n            kingly ease and dominion in every shade of his \r\n            expression.</SPAN></FONT></P>\r\n			<P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify>&nbsp;</P>\r\n            <P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify><FONT \r\n            style=\"FONT-SIZE: 11pt\"><SPAN style=\"FONT-SIZE: 12pt\">Not that this \r\n            sovereign power will have anything to do. with aggression or \r\n            over-bearingness. It will not be a power that feels itself only by \r\n            creating an eternal </SPAN><I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">opponent-Erbfeind -&nbsp; by </SPAN></I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">coming in constant clash with a rival that \r\n            seeks to gain victory by subjugating. It will not be Nietzschean \r\n            \"will to power,\"</SPAN></FONT><BR></P>\r\n            <P \r\n            style=\"PADDING-RIGHT: 0cm; PADDING-LEFT: 0cm; PADDING-BOTTOM: 0.07cm; BORDER-TOP-STYLE: none; PADDING-TOP: 0cm; BORDER-BOTTOM: 1px solid black; BORDER-RIGHT-STYLE: none; BORDER-LEFT-STYLE: none; line-height:150%; margin-top:0; margin-bottom:0\" \r\n            align=center><FONT size=2>Page - \r\n            4</FONT></P>\r\n            <P align=justify style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT style=\"FONT-SIZE: 11pt\"><SPAN \r\n            style=\"FONT-SIZE: 12pt\">which is, at best, a supreme </SPAN><I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">Asuric </SPAN></I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">power. It will rather be a Divine Power, for \r\n            the strength it will exert and the victory it will achieve will not \r\n            come from the ego-it is the ego which requires an object outside and \r\n            against to feel and affirm itself but it will come from a higher \r\n            personal self which is one with the cosmic soul and therefore with \r\n            other personal souls. The Asura, in spite of, or rather, because of \r\n            his aggressive vehemence betrays a lack of the sovereign power that \r\n            is calm and at ease and self-sufficient. The Devic power does not \r\n            assert hut simply accomplishes; the forces of the world act not as \r\n            its opponent but as its instrument. Thus the New Man shall affirm \r\n            his individual sovereignty and do so to perfection by expressing \r\n            through it his unity with the cosmic powers, with the infinite \r\n            godhead. And by being </SPAN><I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">Swarat, </SPAN></I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">Self-Master, he will become </SPAN><I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">Samrat, </SPAN></I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">world-master.</SPAN></FONT></P>\r\n			<P align=justify style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n            <P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify><FONT \r\n            style=\"FONT-SIZE: 11pt\"><SPAN style=\"FONT-SIZE: 12pt\">This mastery \r\n            will be effected not merely in will, but in mind and heart also. For \r\n            the New Man will know not by the intellect which is egocentric and \r\n            therefore limited, not by ratiocination which is an indirect and \r\n            doubtful process, but by direct vision, an inner communion, a soul \r\n            revelation. The new knowledge will be vast and profound and \r\n            creative, based as it will be upon the reality of things and not \r\n            upon their shadows. Truth will shine through every experience and \r\n            every utterance -&nbsp; \"a truth shall have its seat on our speech and \r\n            mind\' and hearing\", so have the Vedas said. The mind and intellect \r\n            will not be active and constructive agents but the luminous channel \r\n            of a self-luminous knowledge. And the heart too which is now the \r\n            field of passion and egoism will be cleared of its noise and \r\n            obscurity; a serener sky will shed its pure warmth and translucent \r\n            glow. The knot will be rent </SPAN><I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">asunder-bhidyate hridaya granthih -&nbsp; and \r\n            </SPAN></I><SPAN style=\"FONT-SIZE: 12pt\">the vast and mighty streams \r\n            of another ocean will flow through. We will love not merely those to \r\n            whom we are akin but God\'s creatures, one and all; we will love not \r\n            with the yearning and hunger of a mortal but with the wide and \r\n            intense </SPAN><I><SPAN style=\"FONT-SIZE: 12pt\">Rasa \r\n            </SPAN></I><SPAN style=\"FONT-SIZE: 12pt\">that lies in the divine \r\n            identity of souls.</SPAN></FONT></P>\r\n			<P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify>&nbsp;</P>\r\n            <P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify><FONT \r\n            style=\"FONT-SIZE: 11pt\"><SPAN style=\"FONT-SIZE: 12pt\">And the new \r\n            society will be based not upon competition, nor even upon \r\n            co-operation. It will not be an open conflict, neither will it be a \r\n            convenient compromise of rival individual interests. It will be the \r\n            organic expression of the collective soul of humanity, working and \r\n            achieving through each and every</SPAN></FONT><BR></P>\r\n            <P \r\n            style=\"PADDING-RIGHT: 0cm; PADDING-LEFT: 0cm; PADDING-BOTTOM: 0.07cm; BORDER-TOP-STYLE: none; PADDING-TOP: 0cm; BORDER-BOTTOM: 1px solid black; BORDER-RIGHT-STYLE: none; BORDER-LEFT-STYLE: none; line-height:150%; margin-top:0; margin-bottom:0\" \r\n            align=center><FONT size=2>Page -&nbsp; \r\n            5</FONT><BR></P>\r\n            <P align=justify style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT style=\"FONT-SIZE: 11pt\"><SPAN \r\n            style=\"FONT-SIZE: 12pt\">individual soul its most wide-winging \r\n            freedom, manifesting the godhead that is, proper to each and every \r\n            one. It will be an organisation, most delicate and subtle and \r\n            supple, the members of which will have no need to live upon one \r\n            another but in and through one another. It will be, if you like, a \r\n            henotheistic hierarchy in which everyone will be the greatest, since \r\n            everyone is all and all everyone simultaneously.</SPAN></FONT></P>\r\n			<P align=justify style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n            <P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify><FONT \r\n            style=\"FONT-SIZE: 11pt\"><SPAN style=\"FONT-SIZE: 12pt\">The New \r\n            Humanity will be something in the mould that we give to the gods. It \r\n            will supply the link that we see missing between gods and men; it \r\n            will be the race of embodied gods. Man will attain that thing which \r\n            has been his first desire and earliest dream, for which he coveted \r\n            the gods -&nbsp; Immortality, </SPAN><I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">amritatwam. </SPAN></I><SPAN \r\n            style=\"FONT-SIZE: 12pt\">The mortalities that cut and divide, limit \r\n            and bind man make him the sorrowful being he is. These are due to \r\n            his ignorance and weakness and egoism. These are due to his soul \r\n            itself. It is the soul that requires change, a new birth, as Christ \r\n            demanded. Ours is a little soul that has severed itself from the \r\n            larger and mightier self that it is. And therefore does it die every \r\n            moment and even while living is afraid to live and so lives poorly \r\n            and miserably. But the age is now upon us when the god-like soul \r\n            anointed with its immortal royalties is ready to emerge and claim \r\n            our salutation.</SPAN></FONT></P>\r\n			<P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify>&nbsp;</P>\r\n            <P style=\"TEXT-INDENT: 0.34cm; line-height:150%; margin-top:0; margin-bottom:0\" align=justify><FONT \r\n            style=\"FONT-SIZE: 11pt\"><SPAN style=\"FONT-SIZE: 12pt\">The breath and \r\n            the surge of the new creation cannot be mistaken. The question that \r\n            confronts us today is no longer whether the New Man, the \r\n            Super-humanity, will come or if at all, when; but the question we \r\n            have to answer is who among us are ready to be its receptacle, its \r\n            instrument and embodiment.</SPAN></FONT><BR></P>\r\n            <P \r\n            style=\"PADDING-RIGHT: 0cm; PADDING-LEFT: 0cm; MARGIN-BOTTOM: 0; PADDING-BOTTOM: 0.07cm; BORDER-TOP-STYLE: none; LINE-HEIGHT: 150%; PADDING-TOP: 0cm; BORDER-BOTTOM: 1px solid #000000; BORDER-RIGHT-STYLE: none; BORDER-LEFT-STYLE: none; margin-top:0\" \r\n            align=center><FONT size=2>Page -&nbsp; \r\n            6</FONT></P>\r\n            <P align=right style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n			<a href=\"-00_-Content\">\r\n			<img border=\"0\" src=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" width=\"28\" height=\"23\"></a></P>\r\n			<P align=right style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n			&nbsp;</P></td>\r\n					</tr>\r\n				</table>\r\n			</div>\r\n            </BODY>\r\n</HTML>','-01_The New Humanity','','publish','closed','open','','01_the-new-humanity','','','2021-11-23 17:58:00','2021-11-23 17:58:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/01_the-new-humanity/',0,'post','',0),(1655,1,'2021-11-23 17:58:00','2021-11-23 17:58:00','<!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;4194500\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;21514200\">\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=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-weight:700\"><font size=\"4\">The Eternal East and West</font></span></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 LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent:0.34cm; page-break-after:avoid; font-weight: medium; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>I</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 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 East and the West are two recognised wings of\r\nhumanity. Only the relation between them is somewhat in dispute.\r\nAccording to one view the two are quite separate and irreconcilable\r\nentities, because they embody two outlooks that are contradictory to\r\neach other. The other view is that they are not contradictory,\r\nhowever distinct they may be; they are complementary or supplementary\r\nto each other. The interaction between the two across the centuries\r\nrecorded in history has been admitted and studied; it considerably\r\ninfluenced the growth and development of each in its line. Only the\r\ninfluence exerted some view with favour, others with disfavour. For\r\nsome consider the mixture of influence, like that of blood, as a\r\nnecessary condition of progress and creativity: others again are keen\r\non maintaining, the purity of stock, the particular type of culture\r\nto which each is attached and any intrusion of a foreign vein they\r\nconsider as a lowering, a degeneration of the type.</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>We all know the great difference between the East and\r\nthe West that has been pointed out and accepted generally as true is\r\nthat of the spiritual East and the worldly or materialist West.\r\nCrudely and categorically formulated the truth remains no longer\r\ntrue. There is a very large amount of worldliness in the East, on the\r\none hand, and on the other, mystics and spiritual seekers or leaders\r\nare not a rare phenomenon in the West. However, it can be said and\r\nadmitted as a fact that there is in the East an atmosphere that is\r\npredominantly spiritual and one can more easily come in contact with\r\nit; whereas in the West it is the mental and material culture that\r\npredominates </FONT>\r\n<BR>\r\n			</P>\r\n<P LANG=\"en-US\" 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 SIZE=3>Page – 224</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.03cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>and the approach to it is nearer and closer to\r\nman. The science of the Spirit has received greater attention in the\r\nEast; it has been studied, experimented, organised, almost\r\nconsummated there in a supreme manner. Even as the science of Matter\r\nhas reached its apotheosis in the West.</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>Recognising the difference, the momentous question\r\nconfronting us is what should be our next move: must we accept the\r\none and reject the other for the sake of human progress and\r\nfulfilment, or that a harmony and synthesis is possible and is\r\ndemanded ?</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>For it is not unoften asserted that the so-called\r\nspiritual outlook of the East is only a mediaeval outlook. All people\r\nin the world, including even the West, were once upon a time\r\npredominantly religious and spiritual; that was a certain stage in\r\nman\'s evolution. Europe has passed that stage of myth and\r\nimagination, has brought upon the earth and is living the higher\r\nillumination that Science reveals. The East did not or could not\r\nmarch with Time and continues the old world \'with its backward\r\nglance; it stands arrested in its growth.</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>This view finds its justification because of a\r\nparticular outlook on spirituality and non-spirituality. If the\r\nSpirit and things spiritual are taken to mean something transcending\r\nand rejecting the world and the things of the world, something\r\nexclusive of life and its fulfilment here on earth, if on the other\r\nhand, the world and its life are given only their face value emptying\r\nthem of their deeper and transcendent contents – in the manner of\r\nthe great Laplace who could find no place for God in his map of the\r\nworld which seemed to be quite complete in itself, if this trenchant\r\ndivision is made in the very definition of the terms, in our primary\r\naxioms and postulates, then, of course, we cannot avoid a scission\r\nand an eternal struggle. If you consider the Spirit as only pure\r\nspirit, an absolute without any relation, as, an ever-fixed and\r\nstatic entity and if we view Matter as purely material and the law of\r\nmechanics as supreme and inviolable, then there cannot be a\r\nreconciliation or even a meeting between the two. There are some who\r\nhave a great goodwill, who wish to avoid clash and quarrel and are\r\nfor concord and harmony. They have tried the reconciliation, but\r\nfailed. The two positions being fundamentally </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 – 225</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>exclusive of each other can, at best, be\r\njuxtaposed, but not unified or fused together.</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>And yet mankind has always sought for an integral, an\r\nall comprehending fulfilment, a truth and a realisation that would go\r\nround his entire existence. Man has always aspired, in the midst of\r\nthe transience and imperfection that the world is, for something\r\nstable and perfect, in the heart of disharmony for some core of\r\nperfect harmony. He termed it God, Atman, Summum Bonum and he sought\r\nit sometimes, as he thought necessary, even at the cost of the world\r\nand the life, if it is to be found elsewhere. Man aspired also always\r\nto find this habitation of his made somewhat better. Dissatisfied\r\nwith his present state, he sought to mould it, remake it, put into it\r\nsomething which his aspiration and inspiration called the True, the\r\nBeautiful, the Good. There was always this double aspiration in man,\r\none of ascent and the other of descent, one vertical and the other\r\nhorizontal, one leading up and beyond – totally beyond, in its\r\nextreme urge – the other probing into the mystery locked up there\r\nbelow, releasing the power to reform or recreate the world, although\r\nhe was not always sure whether it was a power of mind or of matter.</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>This double aspiration has found its expression and\r\nsymbol in the East and the West, each concentrating on one line,\r\nsome&shy;times even to the neglect or denial of the other. But this\r\ndivision or incompatibility need not be there and must not be there.\r\nA new conception of the Spirit and a new conception of Matter are\r\ngaining ground more and more, moving towards a true synthesis of the\r\ntwo, making for the creation of a new world and a new human type.</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 East is no longer the traditional East of the poet\r\nwho viewed it as eternally static and meditative, drowned in an\r\n&quot;eyeless muse&quot; away and aloof from earth and world. Even if\r\nit had and has still in its essential nature a nostalgia for the\r\ntranscendence, yet it seeks today more and more for a hold upon the\r\nphysical realities: it seems to remember again what the Upanishadic\r\nRishi sought – the Rishi being asked whether he came for the\r\nmundane wealth of a thousand heads of cattle, with golden rings round\r\ntheir horns, or for the knowledge of the Transcendent Reality,\r\nreplied that he had come for both. And the hidebound materialist\r\nWest, the positivist scientific</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 – 226</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>West, finds this day many fissures and loopholes in the\r\nsolid Laplacian scheme; as it dives down and enters into the\r\nsecrecies of even the most material things, curious mysteries surge\r\nup and its eyes demand another look and another vision than those to\r\nwhich the mere senses have accustomed them. Physical Scientists\r\nbending towards or being compelled to bend towards metaphysics and\r\neven mysticism are no longer an anomaly in the scientific world.</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 Spirit is not the static transcendent absolute\r\nentity only. It is dynamic Force, creative conscious Energy. The\r\nspiritual is not mere silence and status it is expression and\r\nmovement also. Any silence and any status are not the silence and the\r\nstatus of the Spirit – the silence and status of death, for\r\nexample; so too any expression and movement are not of the Spirit\r\neither – but this does not mean that the Spirit cannot have its own\r\nexpression and movement. God too likewise is not a mere supracosmic\r\nbeing – a somewhat aggrandised human being – treating and\r\ndominating man and the world as something foreign and essentially\r\nantagonistic to his nature. God himself has made himself all\r\ncreatures and all worlds. He is That and He is This fundamentally and\r\nintegrally. Again, at the other end, Matter is not mere dead\r\nmechanical matter. It is vibrant energy, but energy that conceals\r\nwithin it life and consciousness. Besides, the whirl and motion of\r\nenergies is not all, something inherently static looms large behind:\r\nyou call it ether, field, space or substratum – it is being, one\r\nwould like to say, infused with a secret consciousness and will.</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>We say then, symbolically at least, if not literally,\r\nthat the West is looking to the East for this revelation towards\r\nwhich it is groping or moving in its own way: the secret\r\nspirit-consciousness that is alive in and through the material\r\ncosmos, that alone gives its total sense and significance. And the\r\nsecret spirit must embody itself here below in material life, the\r\nstatus must be made supremely dynamic – the transcendent\r\nconsciousness, even while maintaining its transcendence, has to\r\ndeploy its immanence in things of the earth and earthly existence.\r\nThat is what the West brings to the East; that is what the Scientific\r\nand materialist look and labour offer to be integrated into the\r\naspiration and realisation of the East.</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>So then we say that the East starts from the summit and</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 – 227</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>surveys reality from above downwards, while the West\r\nstarts from below and works upward. The two complementary movements\r\ncan be described in several other graphic terms, Instead of a\r\nmovement from the summit to the base and of another from the base to\r\nthe apex, that is to say, a movement: of ascent and of descent, we\r\ncan speak of a movement from within outward and of that from outside\r\ninward, that is to say, from the centre to the periphery and from the\r\nperiphery to the centre; we can speak also of a movement of\r\ncontraction, withdrawal or concentration and a movement of expansion;\r\nand expression and diffusion. Again, we can refer to a vertical\r\nmovement and a horizontal movement. All however express the same\r\ntruth. We postulate one reality, take our stand upon that and work\r\nour way towards the other; the two together form the total reality\r\nand together can they give the integral life fulfilment.</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>As I have said, the history of mankind, as a matter of\r\nfact, the whole history of creation gives a graphic picture of the\r\ninteraction of this double movement. There are ages and countries in\r\nwhich one or the other of the two takes precedence and special or\r\nexclusive emphasis. But the inner story is always a converging\r\nmovement.</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>Parallel lines meet at infinity, each overpasses its own\r\nlimit and touches and coalesces with the other. </FONT>\r\n</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 marriage of Heaven and Earth, of even Heaven and\r\nHell, is a very ancient dream. It is an aspiration ingrained in\r\nexistence. It is a prophecy that shall be fulfilled and is being\r\nworked out every moment.</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 LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent:0.34cm; page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><B>II</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 LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>For an integral vision of human achievement and\r\nperfection we may consider another interesting contrast between the\r\nEast and the West. We usually attach the word &quot;freedom&quot; or\r\n&quot;liberty&quot; to Western culture and civilisation as expressing\r\nits essential character: similarly it is bondage, submission,\r\nsuppression of the individual and individuality that come up in our\r\nmind when we think of Eastern culture and civilisation. The judgment\r\nis not without truth, so far as it goes; but looked at </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 – 228</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>from a different angle, a deeper standpoint, the true\r\njudgment should be, curious to say, just the contrary.</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 East does not consider the individual in his social\r\nbehaviour in terms of freedom and liberty but of service and\r\nobligation, not in terms of rights but of duties. The Indian term for\r\nright and duty is the <I>same – adhikar<FONT FACE=\"Luxi Serif\">Ä</FONT></I>\r\nThe word originally and usually meant duty, one\'s sphere of work or\r\nservice, capacity: the meaning of &quot;right&quot; was secondary and\r\nonly latterly, probably as a result of the impact from the West, has\r\ngained predominance. The West measures human progress by the amount\r\nof rights gained for the individual or for the group. It does not\r\nseem to have any other standard: submission, obedience, any\r\ndiminution of the sense of separate individuality meant slavery and\r\nloss of human value and dignity. It was the Greek perhaps, with\r\nSocrates as the great pioneer, who first declared the supremacy of\r\nthe individual reason (although he himself obeyed in all things his\r\nguardian angel, the Daemon). In<B> </B>India, generally in the East,\r\nthe value of the individual is estimated in another way. So long as\r\nhe is in the society, the individual is bound by its demands: he has\r\nto serve it according to his best capacity. That is the <I>dharma –\r\nthe </I>Law – that one has to observe conscientiously. But if he\r\nchooses, he can break the bonds forthwith, come out, come out of the\r\nsociety altogether and be free absolutely – that is the only\r\nmeaning of freedom. In the West the individual is taught to remain in\r\nthe world and with the society, maintain his individuality and\r\nindependence and gradually enlarge them in and through the natural\r\nfetters and bondages that a collective life and efficient\r\norganisation demands and inevitably imposes. The East, on the\r\ncontrary, asks the individual never to protest and assert his\r\nindividuality, which is in their view only another name for Ignorant\r\negoism, but to know his position in the social scheme and fulfil the\r\nduties and obligations of that position. But the individual has the\r\nfreedom not to enter into the social frame at all. If he chooses\r\nfreedom as his ideal, it is the supreme freedom that he must choose,\r\nout of the chain of a terrestrial life. He can become the spiritual\r\n&quot;outlaw&quot;, the <I>sany<FONT FACE=\"Luxi Serif\">Ä</FONT>si<FONT FACE=\"Times New Roman Baltic, serif\">,\r\n</FONT></I>the word means one who has abandoned everything totally\r\nand absolutely.</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 contrast points to a synthesis parallel to or an\r\nextension </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 – 229</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>of the one we spoke of earlier. The first thing to\r\nnote is that the individual is the source of all progress; the\r\nindividual has the right, as it is also his duty to maintain himself\r\nand fulfil himself, grow to his largest and highest dimensions!\r\nSecondly, the individual has to take cognisance of the others, the\r\nwhole humanity, in fact, even for the sake of his own progress. The\r\nindividual is not an isolated entity, a freak product in Nature, but\r\nis integrated into it, a part and parcel of its texture and\r\ncomposition. Indeed the individual has a double role to perform,\r\nfirst to increase himself and secondly to increase others. Using the\r\nterms which the Sartrian view of existence has put into vogue, we can\r\nsay, the individual <I>en soi </I>(in himself) is the individual in\r\ncommonalty with others, living and moving in and through every other\r\nperson; and then there is the individual <I>pour soi </I>(for\r\nhimself), that is to say, existing for himself, apart and away from\r\nothers, in his own inner absolute autonomy. The individual is\r\nindividualised, <I>i.e. </I>raises and lifts himself and then becomes\r\nthe spearhead breaking through the level where Nature stands fixed,\r\nleading others to follow and raise themselves. The individual is the\r\npower of organised self-consciousness; the growth of the individual\r\nmeans the growth of this power of organised consciousness. And growth\r\nmeans ascension or evolution from level to level. The individual\r\nstarts from the organic cell, that is the lower end, it progresses\r\nthrough various gradations of the vital and mental worlds till he\r\nreaches the culmination of its growth in the Spirit as <I><FONT FACE=\"Times New Roman Baltic, serif\">Ätman.\r\n</FONT></I>But this vertical growth must be reflected in a horizontal\r\ngrowth too. There is a solidarity among the individuals forming the\r\ncollective humanity so that the progress of one means the progress of\r\nothers in the same direction, at least a chance and possibility\r\nopened for an advance. On the other hand, it may be noted that unless\r\nthe collectivity rises to a certain level the individual too cannot\r\ngo very far from it. A higher lift in the individual presupposes a\r\ncorresponding or some minimum lift in others. There cannot or should\r\nnot be too great a rift between the individual and the collective:</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>As I said, the East usually ignores this correspondence\r\nand posits an exclusive <I>either-or </I>relation between the two\r\nterms. The individual, according to it, can reach its true\r\nindividuality</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 – 230</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>by only dissolving it – in the Infinite. Of course, I\r\nam refer&shy;ring to an extreme position which is general in the East\r\nand symptomatic of its fundamental character. The West does not\r\nconcern itself with these higher lines of individual growth and\r\nfulfilment, it limits the individual within the social frame and his\r\nmundane or profane life; but what we learn from this outlook is the\r\nnecessity of the collective growth through which only can the\r\nindividual thrive and grow. It is however a growth in extension,\r\nrather than in intensity <I>i.e. </I>depth and height. This outlook\r\nerrs in the limitation put upon indivi&shy;duality, precisely\r\nidentifying it more or less with the &quot;egoism&quot; to which the\r\nspirituality of the East objects. This normal individual in its\r\nnormal development cannot go very far, nor can he lead the others,\r\nthe society or humanity, to a perfect and supreme fulfilment. The\r\nego-bound normal individuality must transcend itself – exactly the\r\nthing that the East teaches; only this transcendence need not mean an\r\nabolition of all individuality, but a transformation, a higher\r\nintegration in a spiritualised, a universalised and divinised\r\nindividuality.</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>Such an individual will not be like the blind leading\r\nthe blind, one ego, .in its half-light, with its small narrow mental\r\nformation imposing its ignorant and ineffective will upon others in\r\nthe same state of consciousness, but, as I have said, a universalised\r\nindividual, who has identified himself with all and everyone in his\r\nbeing and consciousness, who has also at the same time transcended\r\nhimself and others and attained a supreme unitary consciousness and\r\nbeing. It is such a person who is called the leader of human or\r\nterrestrial evolution and they who are of the same make are the\r\npioneers who shall build heaven upon earth.</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>Towards that consummation, these two great world\r\ncurrents, East and West, are moving carrying each its own truth and\r\ncontributing to the realisation of the integral truth that is to take\r\nbody here below.</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" 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 – 231</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			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-42_The Eternal East and West','','publish','closed','open','','42_the-eternal-east-and-west','','','2021-11-23 17:58:00','2021-11-23 17:58:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/42_the-eternal-east-and-west/',0,'post','',0),(1656,1,'2021-11-23 17:58:00','2021-11-23 17:58:00','<!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;7354800\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1081500\">\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\">Lone\r\nto the Lone</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\">\r\n<FONT SIZE=3 style=\"font-size: 11pt\">THE\r\nquintessence of spirituality is said to consist in, as has been\r\ndescribed in the famous phrase of the Alexandrine mystic philosopher\r\nPlotinus, <I>the flight of the lone to the lone. </I>God is a\r\nsolitary and the other solitary is the soul: so when one solitary\r\nmingles with the supreme solitary, the result is utter solitariness,\r\nwhich is spirituality at its apex, its highest height. The world, in\r\nthis view, is an excrescence, an epiphenomenon – Illusion, Maya.\r\nGod is the transcendent Reality, above and beyond all manifestation,\r\nnegating all multiplicities and relativities of creation: He is\r\nindivisible, single, absolute unity – <I>ekamev<FONT FACE=\"Luxi Serif\">Ä</FONT>dvit<FONT FACE=\"Luxi Serif\">ī</FONT>yam,\r\nkevalam – neha n<FONT FACE=\"Luxi Serif\">Ä</FONT>n<FONT FACE=\"Luxi Serif\">Ä</FONT>sti\r\nkincana. </I>The human being too is not in reality the individual\r\nperson bounded within a body, life and mind formation, standing in\r\nreciprocal relations with such other formations; his inner core of\r\ntruth and substance is a unitary centre of <I>consciousness –\r\nangusthami<FONT FACE=\"Luxi Serif\">Ä</FONT>tra purusah, - which </I>is\r\naloof and apart from his apparent and assumed personality and has no\r\ndealings with such personalities. God has no <I>up<FONT FACE=\"Luxi Serif\">Ä</FONT>dhi,\r\n</I>phenomenal qualification, neither has the soul of man. Therefore\r\nin his spiritual aspiration, man has to divest himself of all the\r\nouter growths that cover and bury his soul: with the clear unmixed\r\nvision of his pure soul he has to look straight into the face of the\r\nDivine Transcendent, shredded too of its cosmic vesture, and rise\r\nfrom the station of ignorance, this level ground. of clay to which it\r\nis pinned, and soar and fly and merge into the pure reality of the\r\npure Spirit. Therefore it is said, naked we come into the vale of\r\ntears and naked we have to go back to our home. Or in terms of\r\nanother imagery, it is the pure pouring into the pure, the full\r\nmixing&quot;into the full.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.58cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>Some\r\nmystics and philosophers recently come into vogue</FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.58cm; 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 – 361</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>(inspired or\r\nencouraged by the Christian or the Buddhist way of Realisation) have\r\nemphasised this outlook. But it has also been counterbalanced by\r\nanother way of spiritual growth and fulfilment: we may call it the\r\nmodern way, for it has been a pronounced characteristic of the modern\r\nconsciousness. We referred in our previous essay to the\r\nExistentialist who has attracted so much attention in these days, the\r\nlinchpin of whose philosophy is the value of the individual person,\r\nespecially the individual personal in relation to each other.\r\nKierkegaard, the Danish mystic, from whom this school is supposed to\r\noriginate, speaks of the Absolute as the Single One that excludes and\r\nannuls all &quot;others&quot;, the crowd. He lays especial emphasis\r\nupon complete solitariness and total renunciation as the very\r\ncondition, <I>sine qua non, </I>of the soul\'s spiritual journey and\r\nyet characterises the <I>singleness </I>of the one in terms that make\r\nof it an essential whole, an integer. Man must isolate himself from\r\nhis phenomenal being, certainly – as the <I>neti neti </I>formula\r\nenjoins – but also he must first find or become his real self,\r\nrealise his true individuality before he can reach God, the Divine\r\nSelf, identify himself with the Transcendent. It is only a freely and\r\ntruly formed individual being that can give itself to the Divine or\r\nbecome one with it. This true individuality is indeed a solitary\r\nbeing away and apart from the crowd of personalities that surround it\r\n– it has been called by the Indian mystics, the Purusha in the\r\nheart, no bigger than the thumb, the Dwarf Godhead <I>(V<FONT FACE=\"Luxi Serif\">Ä</FONT>mana).</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>When\r\none is a member of the crowd, he has no personality or individuality,\r\nhe is an amorphous mass, moving helplessly in the current of life,\r\ndriven by Nature-force as it pleases her: spiritual life begins by\r\nwithdrawing oneself from this flow of Ignorance and building up or\r\ntaking cognisance of one\'s true person and being. When one possesses\r\noneself integrally, is settled in the armature of one\'s spirit self,\r\nhe has most naturally turned away from the inferior personalities of\r\nhis own being and the comradeship also of people in bondage and\r\nignorance. But then one need not stop at this purely negative poise:\r\none can move up and arrive at a positive status, a new revaluation\r\nand reaffirmation. For when the divine selfhood is attained, one is\r\nno longer sole or solitary. Indeed, the solitariness or loneliness\r\nthat is attributed to the spiritual status is a human</FONT></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 – 362</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>way of\r\nviewing the experience: that is the impression left on the normal\r\nmind consciousness when the Purusha soars out of it, upwards from the\r\nlife of the world to the life of the Spirit. But the soul, the true\r\nspiritual being in the individual, is not and cannot be an isolated\r\nentity; the nature of the spiritual consciousness is first\r\ntranscendence, no doubt, transcendence of the merely temporal and\r\nephemeral, but it is also universalisation, that is to say, the\r\ncosmic realisation that has its classic expression in the famous\r\nmantra of the Gita, <I>he who sees himself in other selves and other\r\nselves in his own self. </I>In that status &quot;own&quot; and\r\n&quot;other&quot; are not distinct or contrary things, but aspects of\r\nthe one and the same reality, different stresses in one rhythm.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\"><FONT SIZE=3>The\r\nflight then represents the freedom, the movement in height of the\r\nsoul; but there is also the other, the horizontal movement leading to\r\nexpansiveness and comprehension. One is transcendental, the other\r\nglobal or cosmic. First we have to reject, reject the false\r\nformations one by one (sheath by sheath, as it is described in the\r\nUpanishads) and arrive at the purest core of truth and reality; but\r\nagain we have to come back, take up a new, the true formation. What\r\nwas renounced has to be reintegrated in the divine becoming. While we\r\nare in Ignorance, our relations with men and the world are false and,\r\nignorant, but once we attain our true self, we find the same self in\r\nmen and things and we have no more revulsion for them –<I> tato na\r\nvijigupsate.</I></FONT><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; font-style:normal; 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>Page – 363</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>','-67_Lone to the Lone','','publish','closed','open','','67_lone-to-the-lone','','','2021-11-23 17:58:00','2021-11-23 17:58:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/67_lone-to-the-lone/',0,'post','',0),(1657,1,'2021-11-23 17:58:00','2021-11-23 17:58:00','<!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;443300\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;21234100\">\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=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">Some\r\nThoughts on the Unthinkable</font></b></p>\r\n<p align=\"center\" 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;\">GOD is not an autocrat – a despot like the Czar or the\r\nShahan Shah, pedestalled high above and ruling over his\r\nsubject-slaves according to his fancy and caprice, issuing ukases and\r\nfirmans which suffer no delay or hindrance in their execution.</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;\">God is, if he is at all to be compared to a king, more\r\nlike a constitutional sovereign. He does not act as he chooses and\r\npleases. There is a system, a plan, a procedure of governance; there\r\nare principles and laws and rules, and he abides by them. There are\r\neven agents and intermediaries, officers and servants – instruments\r\nthrough whom he works out his purpose. He is] the supreme </span><I><span style=\"font-size:12pt;\">dharmaraja,</span></I><span style=\"font-size:12pt;\">\r\nthe lord and guardian of the Law. Not that he is pound by his\r\nconstitution, in the sense that he is a slave to it and cannot alter\r\nit, even when he finds it necessary to do so, but that once the rules\r\nof the game have been laid, he agrees to follow them so long as he\r\nplays the particular game.</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 Divine does not announce his presence or advent by\r\nmiracles, by sudden catastrophes and upheavals. The power, the\r\nknowledge or the love that belongs to him is just like the air that\r\nsurrounds us, whose silent and tranquil, yet constant pressure\r\nenergises the heart of living things, whose very translucency is the\r\nstuff out of which is fashioned Earth\'s richly variegated life.</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 Divine does not compel, he persuades. The\r\nindividual. soul is born out of the Divine and forms a part and\r\nparcel of ; the Divine, but it has been given freedom –freedom to\r\nlive \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\n170</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\nmove as it chooses. And although the Divine Will in the cosmos acts\r\nas a continuous pressure in the form of the evolutionary urge pushing\r\ninferior Nature gradually towards an unfolding of the Divine\'s own\r\nConsciousness and Nature, inherent in it and overarching it, yet it\r\nis a force that lies in the background and its fulfilment is only\r\neventual. There is a long interim period of a full five-act drama in\r\nwhich the soul, through gathering experiences, freely moves and\r\nexplores and seeks, falters and errs, and finally comes to its own;\r\nit comes to realise that the freedom it had, even the freedom to\r\ndescend and enter into the region of the Ignorance, was accorded to\r\nit for the play of self-choice, for the joy of self-discovery, for\r\nthe delight of self-surrender and self-fulfilment.</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 Divine has two aspects in its manifestation, the one\r\nin which it is the All, the infinite and equal Brahman, spread wide\r\nas to include the two extremes, Knowledge and Ignorance, Birth and\r\nDeath, impartially containing or consisting of the dualities – it\r\nis the Reality that </span><I><span style=\"font-size:12pt;\">is; </span></I><span style=\"font-size:12pt;\">the other is the reality that becomes\r\n– it is not the All, but the Over-All, the Transcendent that\r\nmanifests and is being embodied; it is not the duality of Knowledge\r\nand Ignorance, but Supra-knowledge; it is not the duality of Birth\r\nand Death, but Immortality; it is the Divine in its own Truth-Nature\r\nthat lies on one side beyond and behind, at the origin, and on the\r\nother, involved and submerged in the play of the All and gradually\r\nemerging out of the All, transforming it and giving it a concrete\r\nform even in the likeness of the original transcendent supra-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;\">Both the Divines are to be envisaged and established in\r\none single undivided realisation – the static and equal and\r\nimpartial Brahman forming the basis, the unshakable calm and absolute\r\nfreedom, and the dynamic emergent Brahman revealing more and more in\r\nthe manifested creation a definite divine Purpose and Aim and\r\nFulfilment, The one accepts and contains everything, for it is\r\neverything; the other, on the basis of that wide acceptation, chooses\r\nand selects, keeps back or dissolves and annihilates, in the\r\nprogression of its increasing light,</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\n171</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">the\r\ndarkness, the ignorance that form one part of the dual Nature.</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 actual manifestation, the world as it stands, is in\r\nthe hands of the Undivine. The Divine has to establish his reign\r\nthrough a working out of struggling and combating forces. The evil\r\nthat man does or suffers from comes from his slavery to the Undivine:\r\nlikewise the good that he is capable of doing or receiving is the\r\nsign of his freedom from that slavery and of his openness to the\r\nsecret Divine. \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;\">The Undivine means the obscure separativeness of the\r\nIgnorance, the darkness of Inferior Nature. The Divine, from his\r\nsuperior status, has cast himself down and is scattered and\r\nconcretised as the ignorant creation, he has consented to be degraded\r\nand imbedded into Matter, in order to quicken Matter gradually, to\r\nillumine and transform it and invest it with the Divine\'s own glory.\r\nThe whole dynamics of creation consists in the interaction of these\r\ntwo forces, one apparent and pragmatic and patent, the other behind\r\nand involved and latent. The elements and forces of the Ignorance,\r\nwhile they appear to move in the cycles of their inexorable Law, are\r\ngradually led by the stress of the involved Spirit, to evolve and\r\nchange, and finally express and incarnate that which it now negates,\r\nthat which is the Spirit unveiled in its pristine authenticity.</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 day will come when it is the Divine that will reign\r\nupon earth, the Divine in his transcendent Delight and Knowledge and\r\nPower and Purity, and human life shall embody the Law of the Truth.</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 thing may not happen today or within a short period,\r\naccording to the human standard. Man\'s smallness, in its impatience,\r\nonce could not contemplate a span of more than a few thousand years.\r\nBut we have been forced to learn to calculate earth\'s life and\r\nevolution in astronomical figures, and the human stage is being found\r\nto have extended farther and farther into a dim and immemorial past.\r\nMillenniums are nothing in the march of the cosmic play. Things are\r\ndone here in the measures of eternity; it is only the narrowness of\r\nthe \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\n172</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">human\r\nconsciousness that wants to cut up what is eternal and infinite into\r\nconvenient bits and parcels.</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 Day will come towards which the whole creation has\r\nbeen moving since the beginning of time, it will come inevitably in\r\ndue course – it may be today or tomorrow, it may be a decade hence,\r\nor it may even be a century or a millennium hence; it will come all\r\nthe same.</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\n173</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>','-34_Some Thoughts on the unthinkable','','publish','closed','open','','34_some-thoughts-on-the-unthinkable','','','2021-11-23 17:58:00','2021-11-23 17:58:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/34_some-thoughts-on-the-unthinkable/',0,'post','',0),(1658,1,'2021-11-23 17:58:00','2021-11-23 17:58:00','<!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;14582800\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040110;20122200\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 21.59cm 27.94cm; margin-left: 3.18cm; margin-right: 0.34cm; 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-bottom:0;line-height:150%; margin-top:0\"><b>\r\n<font size=\"4\">The\r\nCreative Soul</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<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">THE difference between living\r\norganism and dead matter is that while the former is endowed with\r\ncreative activity, the latter has only passive receptivity. Life\r\nadds, synthetises, new-creates – gives more than what it receives;\r\nmatter only sums up, gathers, reflects, gives just what it receives.\r\nLife is living, glad and green through its creative genius. Creation\r\nin some form or other must be the core of everything that seeks\r\nvitality and growth, vigour and delight. Not only so, but a thing in\r\norder to be real must possess a creative function. We consider a\r\nshadow or an echo unreal precisely because they do not create but\r\nmerely image or repeat, they do not bring out anything new but simply\r\nreflect what is given. The whole of existence is real because it is\r\neternally creative.</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;\">So the problem that concerns\r\nman, the riddle that humanity has to solve is how to find out and\r\nfollow the path of creativity. If we are not to be dead matter nor\r\nmere shadowy illusions we must be creative. A misconception that has\r\nvitiated our outlook in general and has been the most potent cause of\r\na sterilising atavism in the moral evolution of humanity is that\r\ncreativity is an aristocratic virtue, that it belongs only to the\r\nchosen few. A great poet or a mighty man of action creates indeed,\r\nbut such a creator does not appear very frequently. A Shakespeare or\r\na Napoleon is a rare phenomenon; they are, in reality, an exception\r\nto the general run of mankind. It is enough if we others can\r\nunderstand and follow </span><I><span style=\"font-size:12pt;\">them – Mahajano yena gatah – </span></I><span style=\"font-size:12pt;\">let the\r\ngreat souls initiate and create, the common souls have only to repeat\r\nand imitate.</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 this is not as it should be,\r\nnor is it the truth of the matter. Every individual soul, however\r\nplaced it may be, is by nature creative; every individual being lives\r\nto discover and to create.</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 – 7</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;\">The\r\ninmost reality of man is not a passive receptacle, a mere responsive\r\nmedium but it is a dynamo – a power-station generating and throwing\r\nout energy that produces and creates.</span></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;\">Now the centre of this energy,\r\nthe matrix of creativity is the soul itself, one\'s own soul. If you\r\nwant to create – live, grow and be real-find yourself, be yourself.\r\nThe simple old wisdom still remains the eternal wisdom. It is because\r\nwe fall off from our soul that we wander into side-paths, paths that\r\ndo not belong to our real nature and hence that lead to imitation and\r\nrepetition, decay and death. This is what happens to what we call\r\ncommon souls. The force of circumstances, the pressure of environment\r\nor simply the momentum of custom or habit compel them to choose the\r\neasiest and the readiest way that may lie before them. They do not\r\nconsult the demand of the inner being but the requirement of the\r\nmoment. Our bodily needs, our vital hungers and our mental prejudices\r\nobsess and obscure the impulsions that thrill the hidden spirit. We\r\nhasten to gratify the immediate and forget the eternal, we clutch at\r\nthe shadow and let go the substance. We are carried away in the flux\r\nand tumult of life. It is a mixed and collective whirl – a\r\n</span><I><span style=\"font-size:12pt;\">Weltgeist </span></I><span style=\"font-size:12pt;\">that moves and governs us. We are helpless straws\r\ndrifting in the current. But manhood demands that we stop and pause,\r\npull ourselves out of the Maelstrom and be what we are. We must shape\r\nthings as we want and not allow things to shape us as they want.</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;\">Let each take cognisance of the\r\ngodhead that is within him – for self is God – and in the\r\nstrength of the soul-divinity create his universe. It does not matter\r\nwhat sort of universe he- creates, so long as he creates it. The\r\nworld created by a Buddha is not the same as that created by a\r\nNapoleon, nor should they be the same. It does not prove anything\r\nthat I cannot become a Kalidasa; for that matter Kalidasa cannot\r\nbecome what I am. If you have not the genius of a Shankara it does\r\nnot mean that you have no genius at all. Be and become </span><I><span style=\"font-size:12pt;\">yourself –\r\nma gridhah kasyachit dhanam, </span></I><span style=\"font-size:12pt;\">says the Upanishad. The\r\nfountain-head of creative genius lies there, in the free choice and\r\nthe particular delight –the self-determination of the spirit within\r\nyou and not in the desire for your neighbor’s riches. The world has\r\nbecome dull and uniform and mechanical, since everybody </span></FONT>\r\n<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 – 8</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;\">endeavours\r\nto become not himself, but always somebody else. Imitation is\r\nservitude and servitude brings in grief.</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;\">In one\'s own soul lies the very\r\nheight and profundity of a god-head. Each soul by bringing out the\r\nnote that is his, makes for the most wondrous symphony. Once a man\r\nknows what he is and holds fast to it, refusing to be drawn away by\r\nany necessity or temptation, he begins to uncover himself, to do what\r\nhis inmost nature demands and takes joy in, that is to say, begins to\r\ncreate. Indeed there may be much difference in the forms that\r\ndifferent souls take. But because each is itself, therefore each is\r\ngrounded upon the fundamental equality of things. All our valuations\r\nare in reference to some standard or other set up with a particular\r\nend in view, but that is a question of the practical world which in\r\nno way takes away from the intrinsic value of the greatness of the\r\nsoul. So long as the thing is there, the how of it does not matter.\r\nInfinite are the ways of manifesta&shy;tion and all of them the very\r\nhighest and the most sublime, provided they are a manifestation of\r\nthe soul itself, provided they rise and flow from the same level.\r\nWhether it is Agni or Indra, Varuna, Mitra or the Aswins, it is the\r\nsame supreme and divine inflatus.</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;\">The cosmic soul is true. But\r\nthat truth is borne out, effec&shy;tuated only by the truth of the\r\nindividual soul. When the individual soul becomes itself fully and\r\nintegrally, by that very fact it becomes also the cosmic soul. The\r\nindividuals are the channels through which flows the Universal and\r\nthe Infinite in its multiple emphasis. Each is a particular figure,\r\naspect – </span><I><span style=\"font-size:12pt;\">Bhava, </span></I><span style=\"font-size:12pt;\">a particular angle of vision of All. The\r\nvision is entire and the figure perfect if it is not refracted by the\r\nlower and denser parts of our being. And for that the individual must\r\nfirst come to itself and shine in its opal clarity and translucency.</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;\">Not to do what others do, but\r\nwhat your soul impels you to do. Not to be others but your own self.\r\nNot to be anything but the very cosmic and infinite divinity of your\r\nsoul. Therein lies your highest freedom and perfect delight. And\r\nthere you are supremely creative. Each soul has a &nbsp;</span><I><span style=\"font-size:12pt;\">consort –\r\nPrakriti, </span></I><span style=\"font-size:12pt;\">Nature -which it creates out of its own rib. And in this\r\nfield of infinite creativity the soul lives, moves and has its being.</span></FONT></P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.34cm; 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 – 9</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>','-02_The Creative Soul','','publish','closed','open','','02_the-creative-soul','','','2021-11-23 17:58:00','2021-11-23 17:58:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/02_the-creative-soul/',0,'post','',0),(1659,1,'2021-11-23 17:58:01','2021-11-23 17:58:01','<!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;313600\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;21230400\">\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\">Divine\r\nHumanism</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<span style=\"font-size:12pt;\">A GOOD many European scholars and philosophers have\r\nfound Indian spirituality and Indian culture, at bottom, lacking in\r\nwhat is called \'humanism\'.* So our scholars and philosophers on their\r\nside have been at pains to rebut the charge and demonstrate the\r\nhumanistic element in our tradition. It may be asked, however, if\r\nsuch a vindication is at all necessary, or if it is proper to apply a\r\nEuropean standard of excellence to things Indian. India may have\r\nother measures, other terms of valuation. Even if it is proved that\r\nhumanism as defined and understood in the West is an unknown thing in\r\nIndia, yet that need not necessarily be taken as a sign of\r\ninferiority or deficiency.</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;\">But first of all we must know what exactly is meant by\r\nhumanism. It is, of course, not a doctrine or dogma; it is an\r\nattitude, an outlook – the attitude, the outlook that views and\r\nweighs the worth of man as man. The essential formula was succinctly\r\ngiven by the Latin poet when he said that nothing human he considered\r\nforeign to him. I t is the characteristic of humanism to be\r\ninterested in man as man and in all things that interest man as man.\r\nTo this, however, an important corollary is to be added, that it does\r\nnot concern itself with things that do not concern man\'s humanity.\r\nThe original father of humanism was perhaps the father of European\r\nculture itself, Socrates, whose mission it was, as he said, to bring\r\ndown philosophy from heaven to live among men. More precisely the\r\ngenesis should be ascribed to the Aristotelian tradition of Socratic\r\nteaching.</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;\">Humanism proper was born – or reborn – with the\r\nRenaissance. </span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n\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: 8pt\"><span style=\"font-size:10pt;\">* Only the other day I found a\r\ncritic in the Manchester Guardian referring to the Gita as something\r\nfrigid and confused !!</span></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\nPage –\r\n163</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<span style=\"font-size:12pt;\">It was as strongly and vehemently negative and protestant in its\r\nnature, on one side, as it was positive and affirmative on the other.\r\nFor its fundamental character – that which gave it its Very name –\r\nwas a protest against a turning away from, whatever concerned itself\r\nwith the supra-human, with God or Self, with heaven or other worlds,\r\nwith abstract or transcendental realities. The movement was\r\nhumanistic precisely because it stood against the theological and theocratical mediaeval age.</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 Gr&aelig;co-Latin culture was essentially and\r\npredominantly humanistic. Even so, the mediaeval culture too, in\r\nspite of its theological stress, had a strong basis in humanism. For\r\nthe religion itself, as has been pointed out, was deeply humanistic,\r\nin the sense that it brought salvation and heaven close to the level\r\nof human frailty – through the miracle of Grace and the humanity of\r\nChrist – and that it envisaged a kingdom of heaven or city of\r\nGod-the body of Christ – formed of the brotherhood of the human\r\nrace in its solidarity.</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 Indian outlook, it is said, is at a double remove\r\nfrom this type of humanism. It has not the pagan Gr&aelig;co-Roman\r\nhumanism, nor has it the religious humanism of Christianity. Its\r\nspirit can best be rendered in the vigorous imagery of Blake; it\r\nsurrounds itself</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;\"><BR>\r\n</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">With cold floods of abstraction and</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">the forests of solitude.</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\"><BR>\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;\">The religious or Christian humanism of the West is in\r\nits essential nature the pagan and profane humanism itself, at least\r\nan extension of the same. The sympathy that a St. Francis feels for\r\nhis leprous brother is, after all, a human feeling, a feeling that\r\nman has for man; even his love for an animal or an inanimate object\r\nis also a very human feeling, transferred to another receptacle and\r\nflowing in another direction. It is a play of the normal human heart,\r\nonly refined and widened; there is no change in kind.</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 goes without saying that, in the East too, there is\r\nno lack of such sympathy or fellow-feeling either in the saint or in\r\nthe ordinary man of the world. Still there is a difference. And the\r\ncritics have felt it, if not understood it rightly. Indian </span><I><span style=\"font-size:12pt;\">bhuta </span></I></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; font-style:normal; 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\n164</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><I><span style=\"font-size:12pt;\">daya</span></I><span style=\"font-size:12pt;\">\r\nand Christian charity do not spring from the same source – I do not\r\nspeak of the actual popular thing, but of the ideal and ideology;\r\neven when the manner of expression is similar or the same in both,\r\nthe spirit and the significance are different. In the East the\r\nliberated man, or the man aiming at liberation, may work for the good\r\nand welfare of the world, but also he may not; and, what is more\r\nimportant, when he does so work, the spirit is not that of\r\nbenevolence or philanthropy, nor is there the ethical sense of duty.</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 Indian sage is not and cannot be human in the human\r\nway. For the end of his whole spiritual effort is to transcend the\r\nhuman way and establish himself in the divine way, in the way of the\r\nSpirit. The feeling he has towards his fellow-beings – &shy;men and\r\nanimals, the sentient and the insentient, the entire creation, in\r\nfact – is one of identity in the One Self. And, there&shy;fore, he\r\ndoes not need to embrace physically his brother, like the Christian\r\nsaint, to express or justify the perfect inner union or unity. The\r\nbasis of his relation with the world and its objects is not the human\r\nheart, however purified and widened, but something behind it and\r\nhidden by it, the secret soul and self. It was Vivekananda who very\r\noften stressed the point that the distinctive characteristic of the\r\nVedantin was that he did not look upon created beings as his\r\nbrethren, but as himself, as the one and the same self. The profound\r\nteaching of the Upanishadic </span><I><span style=\"font-size:12pt;\">Rishi </span></I><span style=\"font-size:12pt;\">is – what may appear very\r\negoistic and in&shy;admissible to the Christian saint – that one\r\nloves the wife or the son or anybody or anything in the world, not\r\nfor the sake of the wife or the son or that body or that thing, but\r\nfor the sake of the self, for the sake of one\'s own self that is in\r\nthe object which one seems to love.</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 pragmatic man requires an outward gesture, an\r\nexternal emotion to express and demonstrate his kinship with the\r\ncreation. Indeed the more concrete and tangible the expression, the\r\nmore human it is considered to be and all the more worthy for it.\r\nThere are not a few who think that giving alms to the poor is more\r\nnobly human than, say, to have the abstract feeling of a wide\r\ncommonalty, experienced solely in imagination or contemplation in the\r\nWordsworthian way.</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;\">There is, indeed, a gradation in the humanistic attitude\r\nthat rises from grosser and more concrete forms to those that are</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\n165</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">less\r\nand less so. At the lowest rung and the most obvious in form and\r\nnature is what is called </span><I><span style=\"font-size:12pt;\">altruism, </span></I><span style=\"font-size:12pt;\">or more especially,\r\nphilanthropy, that is to say, doing good to others, some good j that\r\nis tangible and apparent, that is esteemed and valued by the world\r\ngenerally. In an altruism refined and sublimated, when it is no\r\nlonger a matter primarily of doing but of feeling, when, from a more\r\nor less physical and material give and take, we rise into a vital and\r\npsychological sympathy and inter. communion, we have what is humanism\r\nproper. Humanism is transfigured into something still higher and\r\nfiner when, from the domain of personal or individual feeling&quot;\r\nand sympathy, we ascend to cosmic feeling, to self-identification\r\nwith the All, the One that is Many. This is the experience that seems\r\nto be behind the Buddhistic compassion, </span><I><FONT FACE=\"Times New Roman Baltic, serif\"><span style=\"font-size:12pt;\">karuÄ.</span></FONT></I></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 yet there can be a status even beyond. For, beyond\r\nthe cosmic reality lies the transcendent reality. It is the Absolute,\r\n</span><I><span style=\"font-size:12pt;\">neti, neti, </span></I><span style=\"font-size:12pt;\">into which individual and cosmos, all dis. appear\r\nand vanish. In compassion, the cosmic communion, there is a trace and\r\nan echo of humanism – it is perhaps one of the reasons why\r\nEuropeans generally are attracted to Buddhism and find it more\r\ncongenial than Hinduism with its dizzy Vedantic heights. But in the\r\nstatus of the transcendent Self-hood, humanism is totally transcended\r\nand transmuted; one dwells there in the Bliss that passeth all\r\nfeeling.</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 Upanishadic summit is not suffused with humanism or\r\ntouched by it, because it is supra-human, not because there is a lack\r\nor deficiency in the </span><I><span style=\"font-size:12pt;\">human </span></I><span style=\"font-size:12pt;\">feeling, but because there is a\r\nheightening and a transcendence in the consciousness and being. To\r\nman, to human valuation, the Bodhisattva may appear to be greater\r\nthan the Buddha; even so to the sick a physician or a nurse may seem\r\nto be a diviner angel than any saint or sage or perhaps God himself –\r\nbut that is an inferior view-point, that of particular or local\r\ninterest.</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 sometimes said that to turn away from the things\r\nof human concern, to seek liberation and annihilation in the Self and\r\nthe Beyond, is selfishness, egoism; on the contrary, to sacrifice the\r\npersonal delight of losing oneself in the Impersonal so that one may\r\nlive and even suffer in the company of ordinary humanity, in order to\r\nsuccour and serve it, is the nobler aim. But one may ask, if it is\r\negoism and selfishness to seek delight</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\n166</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">in\r\none\'s own salvation beyond, would it be less selfish and egoistic to\r\nenjoy the pleasure of living on a level with humanity with the idea\r\nof aiding and uplifting it? Indeed, in either case, the truth\r\ndiscovered by Yajnavalkya, to which we have already referred, stands\r\nalways justified, – that it is not for the sake of this or that\r\nthing that one loves this or that thing, but for the sake of the Self\r\nthat one loves this or that thing.</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 fact of the matter is that here we enter a domain in\r\nwhich the notion of egoism or selfishness has no </span><I><span style=\"font-size:12pt;\">raison d\'&ecirc;tre.\r\n</span></I><span style=\"font-size:12pt;\">It is only when one has transcended not only selfishness, but\r\negoism and all sense of individuality that one becomes ready to step\r\ninto the glory and beatitude of the Self or </span><I><span style=\"font-size:12pt;\">Brahman </span></I><span style=\"font-size:12pt;\">or </span><I><FONT FACE=\"Times New Roman CE, serif\"><span style=\"font-size:12pt;\">Śunyam.\r\n</span></FONT></I><span style=\"font-size:12pt;\">One may actually and irrevocably pass beyond, or one may\r\nreturn from there (or from the brink of it) to work in and on the\r\nworld – out of compassion, or in obedience to a special call or a\r\nhigher Will, or because of some other thing; but this second course\r\ndoes not mean that one has attained a higher status of being. We may\r\nconsider it more human, but it is not necessarily a superior\r\nrealisation. It is a matter of choice of vocation only, to use a\r\nmundane figure. The Personal and the Impersonal are two co-ordinates\r\nof the same supreme Reality – some choose (or are chosen by) one\r\nand others choose (or chosen by) the other, perhaps as the integral\r\nPlay or the inscrutable Plan demands and determines, but neither is\r\nintrinsically superior to the other. .</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 humanism with which Europe is familiar, both in its\r\nprofane and religious aspects, would look, from an Indian –\r\n&shy;Vedantic – standpoint, all \'human, too human\'; it was a\r\nEuropean who declared it so. It was for this reason that the\r\nPromethean prophet conjured man to transcend his humanity anyhow and\r\nrise to a superior status of culture and civilisa&shy;tion – of\r\nbeing and consciousness, as we would say.</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 spirituality envisages precisely such a\r\ntranscendence. According to it, the liberated soul, one who lives in\r\nand with the </span><I><span style=\"font-size:12pt;\">Brahman </span></I><span style=\"font-size:12pt;\">or the Supreme Divine, is he who has\r\ndiscarded the inferior human nature and has taken up the superior\r\ndivine nature. He has conquered the evil of the lower nature,\r\ncertainly; but also he has gone beyond the good of that nature. The\r\nliberated man is seated above the play of the three </span><I><span style=\"font-size:12pt;\">Gunas </span></I><span style=\"font-size:12pt;\">that\r\nconstitute the inferior hemisphere of manifestation, </span><I><span style=\"font-size:12pt;\">apara </span></I></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; font-style:normal; 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\n167</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><I><span style=\"font-size:12pt;\">prakrti,</span></I><span style=\"font-size:12pt;\">\r\nHuman intelligence, human feeling, human sentiment, human motive,\r\neven at their best and purest, do not move him. Humanism has\r\nnaturally no meaning for him. He is no longer human, but supra-human;\r\nhis being and becoming are the spontaneous expression of a universal\r\nand transcendent consciousness. He may not always live and move\r\nexternally in the non-human way; but even when he appears human in\r\nhis life and action, his motives are not humanistic, his\r\nconsciousness lies anchored somewhere else, in the transcendent Will\r\nof the Divine that makes him be and do whatever it chooses, human or\r\notherwise.</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 yet there is a humanism that is proper to India –\r\nit is not \'human humanism\', but, as it is called, \'divine humanism\'.\r\nThat is to say, the human formula is maintained, but a new\r\nsignificance, a transcendent connotation is put into it. The general\r\ncontour of the instrumentation is preserved, but the substance is\r\ntransmuted. The brain, the heart and the physical consciousness not\r\nonly change their direction, but their very nature and character. And\r\nthe Divine Himself is conceived as such a Divine Person – for the\r\nnorm of the human personality in this view is an eternal verity in\r\nthe divine consciousness.</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;\">Esoteric Christianity also has given us the conception\r\nof the Human Divine; but it is somewhat different from the Vaish&shy;nava\r\nrevelation which has found rather the Divine Human. In other words,\r\nas I have already said, one has brought down the divinity nearer to\r\nhuman appreciation and has hurnanised it; in the other, the human has\r\nbeen uplifted and made into an archetypal reality where the human\r\nterms are more or less symbols and figures, having not merely a human\r\nbut a supra&shy;human significance. The entire Vaishnava </span><I><span style=\"font-size:12pt;\">Lila\r\n</span></I><span style=\"font-size:12pt;\">takes place not on this earth at all, but eternally in the\r\neternal world of the inner consciousness – cinmaya – behind all\r\nearthly (and human) manifestation and expression.</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 the cult of the Divine Human which enunciates the\r\nmystic truth that </span><I><span style=\"font-size:12pt;\">Man </span></I><span style=\"font-size:12pt;\">is greater than all and surpasses even\r\nthe Vedic Law (which aims usually at the impersonal Absolute). But\r\nMan -here is to be understood as the Divine Person in his human norm,\r\nnot the human man at all, as modern humanists of our country would\r\nlike to have it. It does not mean the glorification of man\'s human\r\nattributes and movements, even \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\n168</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">if\r\nthey be most </span><I><span style=\"font-size:12pt;\">sattwic </span></I><span style=\"font-size:12pt;\">and idealistic; it refers rather to the\r\ndivinised type, the archetype that is eternally in the\r\nsuper-&shy;consciousness. And when such a Man lives and acts on\r\nearth, he does so in a manner and measure that do not belong to this\r\nplane of humanity familiar to us.</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\n169</span></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>','-33_Divine Humanism','','publish','closed','open','','33_divine-humanism','','','2021-11-23 17:58:01','2021-11-23 17:58:01','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/33_divine-humanism/',0,'post','',0),(1660,1,'2021-11-23 17:58:01','2021-11-23 17:58:01','<!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;1262500\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;21250600\">\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\">Modernist\r\nPoetry</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<span style=\"font-size:12pt;\">A Modernist poet sings –</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;\"><BR>\r\n</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:4.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">O bright Apollo</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:4.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<I><span style=\"font-size:12pt;\">“Tin’ andra, tin\' heroa, tina theon,&quot;</span></I></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:4.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">What god, man or hero</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:4.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Shall I place a tin wreath upon!</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;\"><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;\">and\r\na modernist critic acclaims it as a marvellous, aye, a stupendous\r\npiece of poetic art; it figures, according to him, the very body of\r\nthe modern consciousness and resthesis. The modern consciousness, it\r\nis said, is marked with two characteristics: first, it is polyphonic,\r\nthat is to say, it is not a simple and unilateral thing, but a\r\ncomposite consisting of many planes and strands, both horizontal and\r\nvertical. A modern con&shy;sciousness is a section of\r\nworld-consciousness extending in space as well as in time; there is,\r\non one hand, the bringing together and intermingling of diverse and\r\neven disparate contemporary cultures, produced by free and easy and\r\nrapid communication between different parts of the world; on the\r\nother hand, there is the connection and communion with all the past\r\ncivilisations brought about by modern scientific researches. A modern\r\nman, who is representative of the age, when he looks close into\r\nhimself, would find in him a texture of consciousness, the warp of\r\nwhich is spread out from the culture of the Greenlander in the North\r\nPole to that of the Polynesian near the South Pole as well as from\r\nthe culture of the Anglo-Saxon in the far West to that of the Korean\r\nand Nipponese in the far East; and the woof consists of traditions\r\nand legends threading past the Egyptian, the Sumerian and Atlantean\r\nglyphs and runes, and forward to present-day</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\n191</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">ideologies\r\n– totalitarianism and proletarianism or others like and unlike.</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 modern artist when he creates, as he cannot but create\r\nhimself, will have to embrace and express something of this peculiar\r\ncosmopolitanism or universalism of today. When Ezra bursts into a\r\nGreek hypostrophe or Eliot chants out a Vedic mantra in the very\r\nmiddle of King\'s English, we have before us the natural and\r\ninevitable expression of a fact in our consciousness. Even so, if we\r\nare allowed the liberty of comparing the flippant with the serious,\r\neven so, a fact of Anglo-vernacular consciousness was given graphic\r\nexpression in the well-known lines of the famous Bengali poet and\r\ndramatist, D. L. Roy, ending in</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;\"><BR>\r\n</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Amara (we) ...</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:4.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">A queer amalgam of Sasadhar,*</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:8.82cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Huxley and goose.</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;\">Indeed it has been pointed out that the second great\r\ncharacteristic of modern art is the curious and wondrous amalgam in\r\nit of the highly serious and the keenly comic. It is not, however,\r\nthe Shakespearean manner; for in that old-world poet, the two are\r\nmerely juxtaposed, but they remain separate; very often they form an\r\nill-assorted couple. At best, it is a mechanical mixture – the\r\n&aelig;sthetic taste of each remains distinct, although they are\r\ndosed together. In a modern poet, in Pound, or to a greater degree,\r\nin Eliot, the tragic and the comic, the serious and the flippant, the\r\nclimax and the bathos are blended together, chemically fused, as part\r\nand parcel of a single whole. Take, for example, the lines from Ezra\r\nPound quoted above, the obvious pun (Greek </span><I><span style=\"font-size:12pt;\">tin\' </span></I><span style=\"font-size:12pt;\">or </span><I><span style=\"font-size:12pt;\">tina,\r\n</span></I><span style=\"font-size:12pt;\">meaning &quot;some one&quot; and English &quot;tin&quot;), the\r\ncheap claptrap, it may be explained, is intentional: the trick is\r\nmeant to bring out a sense of lightness and even levity in the very\r\nheart of seriousness and solemnity. The days of Arnold\'s high\r\nseriousness, of grand style pure and severe, are gone. Today the high\r\nlights are no longer set on a high pedestal away and aloof, they are\r\nbrought down and immixed with the low lights and often the two are\r\nindistin&shy;guishable from each other. The grand style rides always\r\non the \r\n</span></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\"><BR>\r\n</span><FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">------------------------</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 SIZE=1 STYLE=\"font-size: 8pt\">*Old style orthodox Pandit.</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 STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n192</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">crest\r\nof the waves, the ballad style glides in the trough; but the modern\r\nstyle has one foot on either and attempts to make that gait the\r\nnatural and normal manner of the consciousness and poetic movement.\r\nHere, for example, is something in that manner as Eliot may be\r\nsupposed to illustrate:<BR>\r\n</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">At the violet hour, the evening hour that strives</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Homeward, and brings the sailor home from sea,</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The typist home at teatime, clears her breakfast, lights</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Her stove, and lays out food in tins.</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&sup1;</span></FONT><span style=\"font-size:12pt;\"><BR>\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;\">Well, the question is, has it succeeded? For here, as in\r\nevery&shy;thing else, nothing succeeds like success. Any theory may\r\nbe as good as any other, but its test is only in the </span><I><span style=\"font-size:12pt;\">fait\r\naccompli. </span></I><span style=\"font-size:12pt;\">Neither Pound nor Eliot has that touch of finality and\r\ncertainty, the definitiveness and authenticity beyond doubt, the\r\nQ.E.D. that a major and supreme creator imposes.<BR>\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;\">Bottrall, a modernist poet himself, says in effect the\r\nsame thing. His poetic credo runs in this wise:<BR>\r\n</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Nightingales, Anangke, a sunset or the meanest flower</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Were formerly the potentiates of poetry,</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">But now what have they to do with one another</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">With Dionysus or with me?</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Microscopic anatomy of ephemerides,</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Power-house stacks, girder-ribs, provide a crude base;</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">But man is what he eats, and they are not bred</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Flesh of our flesh, being unrelated</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Experientially, fused in no emotive furnace.&sup2;<BR>\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;\">What Bottrall means is this in plain language: we reject\r\nthe old-world myths and metaphors, figures and legends, wornout\r\nornaments – moon and star and flower and colour and music – we\r\nmust have a new set of symbols commensurate with our present-day\r\nmentality and environment – stone and steel and teas and talkies;\r\nyes, we must go in for new and modern terms, we have certainly to\r\nfind out a menu appropriate to</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 SIZE=1 STYLE=\"font-size: 8pt\">&sup1; <I>The Waste Land</I> &sup2;<I>The\r\nThyrsus Retipped</I></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=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\n193</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">our\r\nown &aelig;sthetic taste, but, Bottrall warns, and very wisely, that\r\nwe must first be sure of digesting whatever we choose to eat. In\r\nother words, a new poetic mythology is justified only when it is made\r\npart and parcel, flesh and blood and bone and marrow, of the poetic\r\nconsciousness. Bottrall’s epigram &quot;A man is what he eats&quot;\r\ncan be accepted without demur; only it must also be pointed out that\r\nthings depend upon how one eats (eating well and digesting\r\nthoroughly) as much as what one eats – bread or manna or air and\r\n.fire and light.</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 modernist may chew well, but, I, am afraid, he feeds\r\nupon the husk, the chaff, the offal. Not that these things too cannot\r\nbe incorporated in the poetic scheme; the spirit of poetry is\r\ncatholic enough and does not disdain them, but can transfigure them\r\ninto things of eternal beauty. Still how to characterise an\r\ninspiration that is wholly or even largely pre-occupied with such\r\nobjects? Is it not sure evidence that the inspiration is a low and\r\nslow flame and does not possess the transfiguring white heat?\r\nBottrall\'s own lines do not seem to have that quality, it is merely a\r\nlesson – a rhetorical lesson, at best – in poetics.</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 poet – a true poet – does not compose to exemplify\r\na theory; he creates out of the fullness of an inner experience. It\r\nmay be very true that the modern poetic spirit is seeking a new path,\r\na new organisation, a &quot;new order&quot;, as it were, in the\r\npoetic realm: the past forms and formulae do not encompass or satisfy\r\nits present inner urge. But solution of the problem does not lie in a\r\nsort of mechanical fabrication of novelties. A new creation is new,\r\nthat is to say, fresh and living, not because of skilful manipulation\r\nof externals, but because of a new, a fresh and living inspiration.\r\nThe fountain has to be dug deep and the revivifying waters released.</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 simple truth that we state and it is precisely\r\nthis that we have missed in the present age. Chaucer created a new\r\npoetic world, Shakespeare created another, Milton yet a third, the\r\nRomantics – Wordsworth, Coleridge, Shelley, Keats and Byron –\r\neach of them has a whole world to his credit. But this they achieved,\r\nnot because of any theory they held or did not hold, but because each\r\nof them delved deep and struck open an unfathomed and unspoilt\r\nPierian spring. And this is how it should be. In this age, even in\r\nthis age of modernism, a few \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\n194</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">poets\r\nhave actually shown how or what that can be, – a Tagore, a Yeats or\r\nA.E., by the bulk of their work, others of lesser </span><I><span style=\"font-size:12pt;\">envergure, </span></I><span style=\"font-size:12pt;\">in\r\nbrief scattered strophes and stanzas - such lines, for example, from\r\nEliot \r\n</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Who are those hooded hordes swarming</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Over endless plains, stumbling in cracked earth</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Ringed by the flat horizon –<BR>\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;\">or such other out of even Cecil Day .Lewis:</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;\"><BR>\r\nMy lover of flesh is wild,</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">And willing to kiss again;</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">She is the potency of earth</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">When woods exhale the rain.</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">\r\nMy lover of air, like Artemis</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Spectrally embraced,</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Shuns the daylight that twists her smile</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">To mineral distaste.<BR>\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;\">In general, however, and as we come down to more and\r\nmore recent times we find we have missed the track. As in the\r\nmaterial field today, we seek to create and achieve by science and\r\norganisation, by a Teutonic regimentation, as in the moral life we\r\ntry to save our souls by attending to rules and regula&shy;tions,\r\ncodes and codicils of conduct, even so a like habit and practice we\r\nhave brought over into our &aelig;sthetic world. But we must remember\r\nthat Napoleon became the invincible military genius he was, not\r\nbecause he followed the art of war in accordance with laws and canons\r\nset down by military experts; neither did Buddha become the\r\nEnlightened because of his scrupulous adherence to the edicts which\r\nAsoka engraved centuries later on rocks and pillars, nor was Jesus\r\nthe Christ because of his being an exemplar of the Sermon on the\r\nMount.</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 truth of the matter is that the spirit bloweth where\r\nit listeth. It is the soul\'s realisation and dynamic perception that\r\nexpresses itself inevitably in a living and authentic manner in all\r\nthat the soul creates. Let the modernist possess a soul, let it find\r\nout its own inmost being and he will have all the newness</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\n195</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\nnovelty that he needs and seeks. If the soul-consciousness is\r\nburdened with a special and unique vision, it will find its play in\r\nthe most categorically imperative manner.</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;\">What the modernist usually expresses is his brain or a\r\npart of it, his small vital desires and velleities, his sensational\r\nre&shy;actions or some sections of these. He can do that certainly,\r\nbut he can do that well only when he has reached and touched the soul\r\nthat is behind them: for once this is found, those become vehicles\r\nand instruments, echoes and sparks, symbols and signatures of that\r\none thing needful.</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\n196</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><BR>\r\n</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>','-38_Modernish Poetry','','publish','closed','open','','38_modernish-poetry','','','2021-11-23 17:58:01','2021-11-23 17:58:01','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/38_modernish-poetry/',0,'post','',0),(1661,1,'2021-11-23 17:58:01','2021-11-23 17:58:01','<!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; 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text-align:center;line-height:150%\"><b>\r\n<font size=\"4\">On Communism</font></b></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%\'>COMMUNISM is the synthesis of collectivism and\r\nindividualism. The past ages of society were characterised more or less by a\r\nsevere collectivism. In ancient <st1:country-region><st1:place>Greece</st1:place></st1:country-region>,\r\nmore so in <st1:City><st1:place>Sparta</st1:place></st1:City> and in <st1:City><st1:place>Rome</st1:place></st1:City>,\r\nthe individual had, properly speaking, no separate existence of his own; he was\r\nmerged in the State or Nation. The individual was considered only as a limb of\r\nthe collective being, had to live and labour for the common weal. The value\r\nattached to each person was strictly in reference to the output that the group\r\nto which he belonged received from him. Apart from this service for the general\r\nunit-the body politic-any personal endeavour and achievement, if not absolutely\r\ndiscouraged and repressed, was given a very secondary place of merit. The\r\nsummum bonum of the individual was to sacrifice at the altar of the <i>res\r\npublica, </i>the <i>bonum publicum. </i>In <st1:country-region><st1:place>India</st1:place></st1:country-region>,\r\nthe position and function of the State or Nation was taken up by the society.\r\nHere too social institutions were so constituted and men were so bred and\r\nbrought up that individuality had neither the occasion nor the incentive to\r\nexpress itself, it was a thing that remained, in the Kalidasian phrase, an\r\nobject for the ear <i>only – srutau sthita. </i>Those who sought at all an\r\nindividual aim and purpose, as perhaps the Sannyasins, were put outside the\r\ngate of law and society. Within the society, in actual life and action, it was\r\na sin and a crime or at least a gross imperfection to have any self-regarding\r\nmotive or impulse; personal preference was the last thing to be considered,\r\nvirtue consisted precisely in sacrificing one\'s own taste and inclination for\r\nthe sake of that which the society exacts and sanctions.</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\'>Against this tyranny of the group, this absolute\r\nrule of the collective will, the&quot; human mind rose in revolt and the result\r\nwas Individualism. For whatever may be the truth and necessity</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 – 25</p>\r\n\r\n</div>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;of the Collective, the Individual is no\r\nless true and necessary. The individual has his own law and urge of being and\r\nhis own secret godhead. The collective godhead derides the individual godhead\r\nat its peril. The first movement of the reaction, how&shy;ever, was a run to the\r\nother extremity; a stern collectivism gave birth to an intransigent\r\nindividualism. The individual is sacred and inviolable, cost what it may. It\r\ndoes not matter what sort of individuality one seeks, it is enough if the thing\r\nis there. So the doctrine of individualism has come to set a premium on egoism\r\nand on forces that are disruptive of all social bonds. Each and every\r\nindividual has the inherent right, which is also a duty, to follow his own\r\nimpetus and impulse. Society is nothing but the battle ground for competing\r\nindi&shy;vidualities – the strongest survive and the weakest go to the wall.\r\nAssociation and co-operation are instruments that the individual may use and\r\nutilise for his own growth and development but in the main they act as\r\ndeterrents rather than as aids to the expression and expansion of his\r\ncharacteristic being. In reality, however, if we probe sufficiently deep into\r\nthe matter we find that there is no such thing as corporate life and activity;\r\nwhat appears as such is only a camouflage for rigorous competition; at the\r\nbest, there maybe only an offensive and defensive alliance-humanity fights\r\nagainst nature, and within humanity itself group fights against group and in\r\nthe last analysis, within the group, the individual fights against the\r\nindividual. This is the ultimate Law-the <i>Dharma </i>of creation.</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\'>Now, what such an uncompromising individualism\r\nfails to recognise is that individuality and ego are not the same thing, that\r\nthe individual may have his individuality intact and entire and yet sacrifice\r\nhis ego, that the soul of man is a much greater thing than his vital being. It\r\nis simply ignoring the fact and denying the truth to say that man is only a\r\nfighting animal and not a loving god, that the self within the individual\r\nrealises itself only through competition and not co-operation. It is an error\r\nto conceive of society as a mere parallelogram of forces, to suppose that it\r\nhas risen simply out of the struggle of individual interests and continues to\r\nremain by that struggle. Struggle is only one aspect of the thing, a particular\r\nform at a particular stage, a temporary manifestation due to a particular\r\nsystem and a particular habit and training. It would be nearer</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 – 26</p>\r\n\r\n</div>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;the truth to say that society came into\r\nbeing with the demand of the individual soul to unite with the individual soul,\r\nwith the stress of an Over-soul to express itself in a multitude of forms,\r\ndiverse yet linked together and organised in perfect harmony. Only, the stress\r\nfor union manifested itself first on the material plane as struggle: but this\r\nis meant to be corrected and transcended and is being continually corrected and\r\ntranscended by a secret harmony, a real commonality and brotherhood and unity.\r\nThe individual is not so self-centred as the individualists make him to be, his\r\nindividuality has a much vaster orbit and fulfils itself only by fulfilling\r\nothers. The scientists have begun to discover other instincts in man than those\r\nof struggle and competition; they now place at the origin of social grouping an\r\ninstinct which they name the <i>herd-instinct: </i>but this is only a\r\nformulation in lower terms, a translation on the vital plane of a higher truth\r\nand reality-the fundamental oneness and accord of individuals and their\r\nspiritual impulsion to unite.</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\'>However, individualism has given us a truth and a\r\nformula which collectivism ignored. Self-determination is a thing which has\r\ncome to stay. Each and every individual is free, absolutely free and shall freely\r\nfollow his own line of growth and development and fulfilment. No extraneous\r\npower shall choose and fix what is good or evil for him, nor coerce and exploit\r\nhim for its own benefit. But that does not necessarily mean that collectivism\r\nhas no truth in it; collectivism also, as much as individualism, has a lesson\r\nfor us and we should see whether we can harmonise the two. Collectivism\r\nsignifies that the individual should not look to himself alone, should not be\r\nshut up in. his freedom but expand himself and envelop others in a wider\r\nfreedom, see other creatures in himself and himself in other creatures, as the\r\nGita says. Collectivism demands that the individual need not and should not\r\nexhaust. himself entirely in securing and enjoying his personal freedom, but\r\nthat he can and should work for the salvation of others; the truth it upholds\r\nis this that the individual is from a certain point of view only a part of the\r\ngroup and by ignoring the latter it ignores itself in the end.</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>Now, a spiritual communism embraces individualism\r\nand collectivism, fuses them in a higher truth, establishes them in</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 – 27</p>\r\n\r\n</div>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;an intimate and absolute harmony. The\r\nindividual is the centre, the group is the circumference and the two form one\r\nwhore circle. The individual by fulfilling the truth of his real individuality\r\nfulfils also the truth of a commonality. There are no different laws for the\r\ntwo. The individuals do not stand apart from and against one another, the <i>dharma\r\n</i>of one does not clash with the dharma of the other. The ripples in the\r\nbosom of the sea, however distinct and discrete in appearance, form but a\r\nsingle mass, all follow the same law of hydrodynamics that the mother sea\r\nincarnates. Stars and planets and nebulae, each separate heavenly body has its\r\ncharacteristic form and nature and function and yet all fulfil the same law of\r\ngravitation and beat the measure of the silent symphony of spaces.\r\nIndividualities are the freedoms of the collective being and collectivity the\r\nconcentration of individual beings. The same soul looking inward appears as the\r\nindividual being and looking outward appears as the collective being.</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\'>Communism takes man not as ego or the vital\r\ncreature; it turns him upside <i>down –urdhomulo\' vaksakhah-and </i>establishes\r\nhim upon his soul, his inner godhead. Thus established the individual soul\r\nfinds and fulfils the divine law that by increasing itself <i>it </i>increases\r\nothers and by increasing others it increases itself and thus by increasing one\r\nanother they attain the supreme good. Unless man goes beyond himself and\r\nreaches this self, this godhead above, he will not find any real poise, will\r\nalways swing between individualism and collectivism, he will remain always\r\nbound – bound either in his freedom or in his bondage.</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\'>A commune is a group of individuals having a\r\ncommon self and a common life-intuition. A common self presupposes the\r\nrealisation by each individual of his deepest being-the self which is at once\r\ndistinct from and instinct with other selves; a common life-intuition\r\npresupposes the awakening of each individual to his inmost creative urge,\r\nwhich, pure and true and vast as it is, fulfils itself in and through other\r\ncreative urges. </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\'>A commune, further, is not only a product or\r\nfinal achievement; it is also a process, an instrument to bring about the\r\ndesired end. A group of individuals come to have a common self and a common\r\nlife-intuition in and through the commune;</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 – 28</p>\r\n\r\n</div>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;and in and through the commune does each\r\nindividual progress to the realisation of his deepest self and the awakening of\r\nhis inmost life-intuition.</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 individual must find himself and establish\r\nhis secret god-head, and then only, when such free and integral individualities\r\nmeet and reciprocate and coalesce, can the community they form have a living\r\nreality and a permanent potency. On the other hand, unless individuals come\r\ntogether and through the interchange of each other\'s soul and substance\'\r\nenhance the communal Godhead, the separate individual godheads also will not\r\nmanifest in their supreme and sovereign powers.</p>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>If society, that is to say, community, be the <i>field\r\n– kshetra – </i>for the individual to live, move and have its being, then we\r\nmust begin at the very outset with the community itself, at least, with a\r\nnucleus that will go to form such a thing. The fear that the untimely grouping\r\ntogether of immature souls may crush out individuality and dig its own grave\r\nhas, no doubt, sufficient justification behind it to deter one from the\r\nattempt; but neither can we be certain that souls nursed and nourished in\r\nsolitary cells, absolutely apart from any mellowing and broadening influence of\r\nthe outside world will ever reach to that stage of perfect maturity when they\r\nwill suddenly and spontaneously break open their cells and recognise in one\r\nanother the com&shy;munal brother-self.</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\'>As a matter of fact, the individual is not and\r\ncannot be such an isolated thing as our egoistic sense would like to have it.\r\nThe sharp angularities of the individual are being, at every moment, chastened\r\nby the very primary conditions of life; and to fail to recognise this is the\r\nblindest form of ignorance. It is no easy task to draw exactly the line of\r\ndistinction between our indi&shy;vidual being and our social or communal being. In\r\nactual life they are so blended together that in trying to extricate them from\r\neach other, we but tear and lacerate them both. The highest wisdom is to take\r\nthe two together as they are, and by a gradual purifying process – both\r\ninternal and external, internal in thought and knowledge and will, external in\r\nlife and action – restore them to their respective truth and <i>law – Satyam </i>and\r\n<i>Ritam.</i></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=\"line-height: 150%; margin: 0; text-indent:0.34cm\">The individual who leads a severely individual life from 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 – 29</p>\r\n\r\n</div>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%\'>&nbsp;very beginning, whose outlook of the world\r\nhas been fashioned by that conception, can hardly, if at all, enter at the end\r\nthe communal life. He must perforce be either a vagabond or a recluse: But the\r\nrecluse is not an integral man, nor the vagabond an ideal personality. The\r\nindividual need not be too chaste and shy to associate with others and to give\r\nand take as freely and fully as he can. Individuality is not necessarily\r\ncurtailed or mutilated in this process, but there is this other greater\r\npossibility of its getting enlarged and enhanced. Rather it is when you shut\r\nyourself up in your own self, that you stick to only one line of your personality,\r\nto a single phase of your self and thus limit and diminish yourself; the\r\nbreadth and height and depth of your self, the cubic completeness of your\r\npersonality you can attain only through a multiple and variegated stress by\r\nwhich you come in contact with the world and things.</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\'>So first the individual and then the commune is\r\nnot the natural nor the ideal principle. On the other hand, first the commune\r\nand then the individual would appear to be an equally defective principle. For\r\nfirst a commune means an organisation, its laws and rules and regulations, its\r\ninjunctions and prohibitions; all which signifies or comes to signify that\r\nevery individual is not free to enter its fold and that whoever enters must\r\nknow how to dovetail himself therein and thus crush down the very life-power\r\nwhose enhancement and efflorescence is sought. First a commune means\r\nnecessarily a creed, a dogma, a set form of being and living indelibly marked\r\nout from beforehand. The individual has there no choice of finding and developing\r\nthe particular creed or dogma or mode of being and living, from out of his own\r\nself, along his particular line of natural growth; all that is imposed upon him\r\nand he has to accept and make it his own by trial and effort and self-torture.\r\nEven if the commune be a contractual association, the members having joined\r\ntogether in a common cause to a common end, by voluntarily sacrificing a\r\nportion of their personal choice and freedom, even then it is not the ideal\r\nthing; the collective soul will be diminished in exact proportion as each\r\nindividual soul has had to be diminished, be that voluntary or otherwise. That\r\ncommune is plenary and entire which ensures plenitude and entirety to each of\r\nits individuals. </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 – 30</p>\r\n\r\n</div>\r\n\r\n<p style=\'margin:0; text-align:justify; line-height:150%; text-indent:0.34cm\'>&nbsp;Now how to escape the dilemma? Only if we\r\ntake the commune and the individual together – en <i>bloc<span style=\'font-family:\r\n\"Arial Narrow\"\'>, </span></i>as has already been suggested. This means that\r\nthe commune should be at the beginning a subtle and supple thing, without form\r\nand even without name, it should be no more than the circumambient aura–the <i>sukshma\r\ndeha – that </i>plays around a group of individuals who meet and unite and move\r\ntogether by a secret affinity, along a common path towards a common goal. As\r\neach individual develops and defines himself, the commune also takes a more and\r\nmore concrete shape; and when at the last stage the individual rises to the\r\nfull height of his godhead, takes possession of his integral divinity, the\r\ncommune also establishes its solid empire, vivid and vibrant in form and name.</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 – 31</p>\r\n\r\n</div>\r\n\r\n  <p align=right style=\'margin:0; text-align:right; line-height:150%\'>&nbsp;<a href=\"-01-Contents\"\r\ntitle=Home style=\"color: blue; text-decoration: underline; text-underline: single\"><span style=\'text-decoration:none;text-underline:none\'><a title=\"Home\" style=\"color: blue; text-decoration: underline; text-underline: single\" href=\"-00_-Content\"><img\r\nborder=0 width=28 height=23 id=\"_x0000_i1027\"\r\nsrc=\"/Nolini/Volume-1/_Gif_Image/house01_green.gif\" alt=\"house06_white.gif\"></a></span></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','-06_On Communism','','publish','closed','open','','06_on-communism','','','2021-11-23 17:58:01','2021-11-23 17:58:01','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/06_on-communism/',0,'post','',0),(1662,1,'2021-11-23 17:58:01','2021-11-23 17:58:01','<!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;18134900\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040216;22104600\">\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=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">The\r\nRight of Absolute Freedom</font></b><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;\">A NATION cannot claim the right, even in the name of\r\nfreedom, to do as it pleases. An individual has not that right, the\r\nnation too has not. A nation is a member of humanity, there are other\r\nmembers and there is the common welfare of all. A nation by choosing\r\na particular line of action, in asserting its absolute freedom, may\r\ngo against other nations, or against the general good. Such freedom\r\nhas to be curbed and controlled. Collective life – if one does not\r\npropose to live the life of the solitary – the animal or the saint\r\n– is nothing if not such a system of controls. &quot;The whole of\r\npolitics is an interference with personal liberty. Law is such an\r\ninterference; protection is such an interference; the rule which\r\nmakes the will of the majority prevail is such an interference. The\r\nright to prevent such use of personal liberty as will injure the\r\ninterests of the race is the fundamental law of society. From this\r\npoint of view the nation is only using its primary rights when it\r\nrestrains the individual from buying or selling foreign goods.&quot;\r\nThus spoke a great Nationalist leader in the days of Boycott and\r\nSwadeshi. What is said here of the individual can be said of the\r\nnation too in relation to the greater good of humanity. The ideal of\r\na nation or state supreme all by itself, with rights that none can\r\nchallenge, inevitably leads to the cult of the Super-state, the\r\nMaster-race. If such a monster is not to be tolerated, the only way\r\nleft is to limit the absolute value of nationhood, to view a nation\r\nonly as a member in a comity of nations forming the humanity at\r\nlarge.</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;\">A nation not free, still in bondage, cannot likewise\r\njustify its claim to absolute freedom by all or any means, at all\r\ntimes, in all circumstances. There are times and circumstances when\r\neven an enslaved nation has to bide its time. Man, in order 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 - 82</span></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<span style=\"font-size:12pt;\">assert\r\nhis freedom and individuality, cannot sign a pact with\r\nMephistopheles; if he does so he must be prepared for the\r\nconsequences. The same truth holds with regard to the nation. A\r\ngreater danger may attend a nation than the loss of freedom – the\r\nlife and soul of humanity itself may be in imminent peril. Such a\r\ncataclysmic danger mankind has just passed through or is still\r\npassing through. All nations, however circumstanced in the old world,\r\nwho have stood and fought on the side of humanity, by that very\r\ngesture, have acquired the right –and the might too, – to gain\r\nfreedom and greatness and all good things which would not be possible\r\notherwise.</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;\">Within the nation all communities must be ready to give\r\nand take and settle down amicably. Within humanity too all nations\r\nmust live the same principle. The days of free competition must be\r\nconsidered as gone for good; instead the rule of collaboration and\r\nco-operation has to be adopted (even between past enemies and\r\nrivals). In mutual aid and self-limitation lie also the growth and\r\nfulfilment of each collective individuality. That is the great Law of\r\nSacrifice enunciated ages ago by Sri Krishna in the Gita-&quot;By\r\nincreasing each other all will attain the </span><I><span style=\"font-size:12pt;\">Summum Bonum.&quot;</span></I></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; font-style:normal; 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 – 83</span></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			</td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n</BODY>\r\n</HTML>','-16_The Right of Absolute Freedom','','publish','closed','open','','16_the-right-of-absolute-freedom','','','2021-11-23 17:58:01','2021-11-23 17:58:01','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/16_the-right-of-absolute-freedom/',0,'post','',0),(1663,1,'2021-11-23 17:58:01','2021-11-23 17:58:01','<!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=\"20040210;18050500\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1240800\">\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\">Caesar\r\nversus the Divine</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;RENDER\r\nunto Caesar what is Caesar\'s and to God what is God\'s.&quot; We do\r\nnot subscribe to the motto. We do not admit that the world and the\r\nspirit are irreconcilables and incommensurables. On the contrary we\r\nassert their essential unity and identity. The spiritual force is not\r\nand need not be impotent or out of place in Caesar\'s domain. Rather\r\nit is the spiritual man who alone can possess the secret of mastering\r\nthe forces that work out mundane things, perfectly and faultlessly.</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>But then, it may be asked, how is it that in the history\r\nof the world we find men of action, great dynamic personalities to be\r\nmostly not spiritual but rather mundane in their character and\r\noutlook? Alexander, Caesar, Napoleon, Chandragupta, Akbar, even\r\nShivaji, were not spiritual personalities; their actions were of the\r\nworld and of worldly nature. And the force they wielded cannot be\r\ndescribed as spiritual, and yet how effective it was, what mighty\r\nchanges it brought about in the affairs of men! And do we not\r\nactually see in the lives of saints and true spiritual souls that the\r\nforce of the spirit, if force it can be called, moves away from the\r\nfield of dynamism, turns towards a plane or height where all\r\nincentives and impulses to action fall silent and vanish in the end?\r\nThe spiritual force is applied to negate all mundane activity, to get\r\nout of the profane field of life. That is the skill of Yoga referred\r\nto in the Gita, that is how we are to understand the injunction to\r\nsee &quot;inaction in action&quot;, and &quot;action in inaction&quot;.</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>Now there are several things to be distinguished here.\r\nFirst of all, even if it is accepted as true that in the past it is\r\nworldly men alone who were dynamically active in the world and that\r\nspiritual men were men of inaction whose role was to withdraw from\r\nthe world, at least to be passive and indifferent with</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 – 394</FONT><BR>\r\n</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>regard to mundane activities, that does not prove that\r\nit is an eternal truth and it is bound to be so ever and always. We\r\nmust remember, if we admit the evolutionary character of Nature, of\r\nman and his growth and fulfilment, that spirituality in one of its\r\nforms at an early stage is and should be a movement of withdrawal, of\r\ndiminishing dynamism in the sense of an &quot;introversion&quot;. For\r\nwhen man still lives mostly in the vital domain and is full of the\r\ncrude life urge, when the animal is still dominant in him (as the\r\nTantrik discipline also points out), then a rigorous asceticism and\r\nself-denial is needed for the purification and sublimation of the\r\nnature. At that stage powers and dynamic capacities that often\r\ndevelop in the course of such discipline should also be carefully\r\navoided and discarded; for they are more likely to bring down the\r\nconsciousness to the ordinary level. But if that were the procedure\r\nand principle in the past, one need not eternise it into the present\r\nand the future. We Believe mankind – a good part of mankind in its\r\ninner consciousness – has advanced sufficiently on the vital level\r\nas to be able to give a new turn to his life and follow a different\r\ncourse of development. If he has not totally outgrown the animal, at\r\nleast some higher element has been superimposed on it or infused into\r\nit and he can very well find the fulcrum of his nature in this\r\nsuperior station and order a new pattern of values and way of\r\nbecoming. In<B> </B>other words, he need no longer altogether shun or\r\navoid the so-called inferior forces – the physico-vital – in him,\r\nbut try to control and utilise them for higher diviner purposes in\r\nthe world, upon the earth. For the earth embodies after all the\r\ncrucial complex. Whatever is to be done in the end has to be done\r\nhere, effected and established here. The withdrawal was needed for a\r\npurification and husbanding of the forces so that they may be brought\r\nforth and applied at the proper time and place, it is <I>reculer pour\r\nmieux sauter, </I>to fall back in order to leap forward all the\r\nbetter.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.03cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In<B> </B>reality, however, to a vision that sees behind\r\nand beyond the appearances, spirituality-the force of the Spirit-is\r\never dynamic: the spiritual soul, even when it appears passive and\r\ninert, is most active not merely in the subtle psychological domain,\r\nbut also in the material field. To the gross pragmatic eye\r\nRamakrishna, for example, appears as a less dynamic personality, a\r\nless strong and heroic, if not positively weaker</FONT><BR>\r\n</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 SIZE=3>Page – 395</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>character than Vivekananda. Well, that is only\r\nface-value reading. Vivekananda himself knew and felt and said that\r\nhe was only one of hundreds of Vivekanandas that his simple and,\r\nmodest-looking Guru could create if he chose. Even so a Ramdas.\r\nRamdas was not merely a spiritual adviser to Shivaji, concerned\r\nchiefly with the inner salvation and development of his disciple, and\r\nonly secondarily with the gross material activities, the things of\r\nCaesar. The two domains are not separate at least in this case: the\r\nspiritual here directly and dynamically affects the physical. The\r\nspiritual guide is the dynamo – the matrix – of the power, the\r\npower spiritual; he wields and marshals the hidden, the secret forces\r\nthat are behind the outward forms and movements. And the disciple by\r\nhis attitude of obeisance and receptivity becomes all the better a\r\nchannel and instrument for the actual play and fulfilment of that\r\nforce. A Govind Singh is another instance of spiritual power made\r\ndynamic in mundane things. And we always have the classical instance\r\nof Rajarshi Janaka.</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>Only, in the future a yet greater source of spiritual\r\npower is destined to be tapped and brought into play, into the plane\r\nof happenings, so that the material domain, the pattern of our actual\r\nday to day life will put on a different aspect; for a radiant\r\nconsciousness will have breathed a new life into our very bodily\r\ncells.</FONT><BR>\r\n</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 – 396</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>','-81_Caesar Versus the Divine','','publish','closed','open','','81_caesar-versus-the-divine','','','2021-11-23 17:58:01','2021-11-23 17:58:01','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/81_caesar-versus-the-divine/',0,'post','',0),(1664,1,'2021-11-23 17:58:01','2021-11-23 17:58:01','<!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=\"20040210;19455700\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;20402600\">\r\n	\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\nOther Aspect of European Culture</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:12pt;\"><BR>\r\n</span></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<span style=\"font-size:12pt;\">Two cultures, one of Europe and the other of Asia, are\r\nnow contending with each other to have sway over humanity; and it has\r\nbeen for some time past a moot problem with the best representatives\r\nof either, whether a synthesis, at least a reconciliation of the two\r\nis possible or not. Europe\'s distinctive trait, it has also been\r\npointed out, is her hold upon life and the actualities of material\r\nexistence; whereas the thing that characterises Asia as a separate\r\norganism is her grasp of the Spirit, the realities of a subtle world.\r\nThus considered, the two need not, it is urged, be necessarily\r\ncontradictory, they may as well be complementary to each other; and\r\nif mankind has the will to it, a union, even a fusion of them to form\r\na richer and more complete whole, should not be altogether\r\nimpracticable.</span></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<span style=\"font-size:12pt;\">But there is a point of doubt. Two different and\r\ndistinct entities, in order to be complementary, must first of all be\r\ncommensurable; that is to say, both must belong to the same order of\r\nreality, there must lie between them something fundamentally common\r\nwhich would give them a similar mode of being, a parallel rhythm of\r\nmovement. Otherwise, two entities that are not only different but\r\ndisparate can never be brought together to complement each other.</span></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 STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">So it is contended by some\r\ndissident voices that Europe and Asia are, as a matter of fact,\r\ndifferent and disparate and incommensurable bodies – they belong to\r\ncategories that are as poles asunder; and therefore the twain can and\r\nshall never merge nor meet. For Europe, on the one hand, with her\r\nmaterialistic and mechanistic culture, forms one indivisible unity,\r\nher entire life in its manifold expression is moulded according to a\r\ndefinite pattern, forming a closed circle; on the other hand, Asia\r\nbasing herself upon the spiritual and the</span></FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=CENTER STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Page – 148</span></P><hr>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:-0.03cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">other world has in quite a\r\ndifferent way fashioned an altogether different culture-complex. One\r\ncannot take some spiritual element out of Asiatic culture and mix it\r\nwith some profane element extracted from European culture, serving\r\nthe product to humanity as its universal Ideal. The details – the\r\nmultitudinous forms and forces – that make up an integral whole are\r\nirrevocably determined by \'a basic intuition which is the soul of\r\nthat integrality; the entire edifice is a compact unity-each piece of\r\nbrick, every bit of space is. in its own place and has its own\r\nfunction by virtue of a dominant, a compelling Idea. Like an object\r\nof art, even like a living organism, a &quot;body cultural&quot; is\r\ninviolable in its self-sufficient and jealous com&shy;pleteness.</span></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 STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">In other words, the difference\r\nbetween Europe and Asia is the difference between two species; and\r\nthere can be no fruitful union between them. So, the meeting and\r\nfusion of Europe and Asia is nothing but a barren ideal, a chimera.\r\nIt is a hope and a desire cherished, no doubt, by sentimental\r\nvisionaries, but it is bound to come to grief in the end, when\r\nbrought to face the realities of life and the stern forces that shape\r\nthe forms of the concrete world.</span></FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.3cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">But is it after all an\r\nincontrovertible fact that Europe is Europe and Asia Asia? It is now\r\ntoo late in the day to maintain that Asia was always dreamy and\r\nmetaphysical and that she always lacked the hold upon concrete\r\nreality. On the contrary, every new additional information regarding\r\nher past is continually bringing to light the fact that Asia was no\r\nless efficient than Europe in matters worldly and material; she had\r\nas great, if not greater control over the brute reality than the\r\nlatter can claim even today. Only her conquest of the spiritual\r\nrealms was also as efficient and sovereign.</span></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 STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Nor is it a fact that Europe is\r\nand has been merely profane and materialistic in her outlook and\r\nattainment. The godless and mechanistic civilisatioI1. which is\r\nrampant today in Europe is a distemper of comparatively recent\r\ngrowth. Its farthest limit .does not go beyond the sixteenth or the\r\nfifteenth century when the first seeds were sown by the Humanists of\r\nthe Renaissance. It sprouted with the rationalists of the eighteenth\r\ncentury and the French Revolution cleared the ground for its free and\r\nuntrammelled growth. But only in the nineteenth</span></FONT></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<span style=\"font-size:12pt;\">Page – 149</span></P>\r\n<P LANG=\"en-US\" 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;\">and the twentieth centuries has\r\n</span><I><span style=\"font-size:12pt;\">it </span></I><span style=\"font-size:12pt;\">reached such vast and disconcerting proportions as to\r\nswallow all Europe\'s other motives and velleities and to appear as\r\nthe only form of her life-expression. But in the earlier centuries,\r\nthose that preceded the New Enlightenment, Europe had a different\r\nconception of culture and civilisation, she possessed almost another\r\nsoul. The long period that </span><I><span style=\"font-size:12pt;\">is </span></I><span style=\"font-size:12pt;\">known as the mediaeval age was\r\nnot after all so dark and unregenerate as </span><I><span style=\"font-size:12pt;\">it </span></I><span style=\"font-size:12pt;\">has been the\r\nfamiliar custom to represent </span><I><span style=\"font-size:12pt;\">it. </span></I><span style=\"font-size:12pt;\">Christian Europe – the\r\nEurope of cathedrals and monasteries, of saints and sages, of St.\r\nFrancis and St. Teresa, of Boehme and Bernard, of Thomas Aquinas and\r\nAugustine, had an enlightenment all her own, which was real and\r\nliving and dynamic, possessing a far-extending and deeply penetrating\r\ninfluence; in as much as </span><I><span style=\"font-size:12pt;\">it </span></I><span style=\"font-size:12pt;\">was </span><I><span style=\"font-size:12pt;\">this </span></I><span style=\"font-size:12pt;\">that called into\r\nbeing and fashioned the more abiding forces, which underlie Europe\'s\r\ncultural life and social institutions, although latterly &quot;fallen\r\non evil days and on evil tongues&quot;.</span></FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Even the still more ancient\r\nGr</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&aelig;</span></FONT><span style=\"font-size:12pt;\">co-Latin Europe which was\r\nnot, to a general and apparent view, quite spiritual or\r\nother-worldly, was yet not so exclusively materialistic and profane\r\nas modern Europe. Classical culture was rationalistic, without doubt;\r\nbut that rationalism was the function of a sublimated intelligence\r\nand a refined sensibility and served as a vehicle for a Higher\r\nPerception – a ratiocinative and ultra-logical mind, like that of\r\nSocrates, could yet be so passive and upgazing as to receive and obey\r\nthe commandments of a Dremon; whereas the rationalism, which </span><I><span style=\"font-size:12pt;\">is </span></I><span style=\"font-size:12pt;\">in\r\nvogue today and to which orthodox </span><I><span style=\"font-size:12pt;\">Scientism </span></I><span style=\"font-size:12pt;\">has affixed its\r\nroyal sign manual, </span><I><span style=\"font-size:12pt;\">is </span></I><span style=\"font-size:12pt;\">the product of mere brain-power,\r\nvigorous but crude, of an intellect shut up in its self-complacent\r\ncunningness, obfuscated by </span><I><span style=\"font-size:12pt;\">its </span></I><span style=\"font-size:12pt;\">infinite but shallow\r\ninquisitiveness.</span></FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">And the secret soul of this\r\nClassical culture was not inherited by those who professed to be </span><I><span style=\"font-size:12pt;\">its\r\n</span></I><span style=\"font-size:12pt;\">champions and adorers – the torch-bearers of the New\r\nEnlightenment; no, its direct descendants were to be found among the\r\nbuilders of the Christian civilization. Plato and Pythagoras and\r\nHeraclitus and the initiates to the Orphic and the Eleusinian\r\nmysteries continued to live in and through Plotinus and Anselm and\r\nParacelsus and the long line \'Of Christian savants and sages. The\r\nMiddle Age had </span><I><span style=\"font-size:12pt;\">its </span></I><span style=\"font-size:12pt;\">own spiritual discoveries and achievements\r\nfounded</span></FONT></P>\r\n			<P LANG=\"en-US\" CLASS=\"western\" ALIGN=center STYLE=\"line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Page – 150</span></P>\r\n</P><hr>\r\n			<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n</span><FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">on the Cult of the Christ; to\r\nthese it added what it could draw and assimilate from the mystic and\r\nspiritual traditions of the Gr</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&aelig;</span></FONT><span style=\"font-size:12pt;\">co-Latin\r\nworld. The esoteric discipline of the Jewish Kabala also was not\r\nwithout influence in shaping the more secret undercurrents of\r\nEurope\'s creative and formative genius. The composite culture which\r\nthey grew and developed had undisputed empire over Europe for some\r\nten or twelve centuries; and it was nothing, if not at heart a\r\nspiritual and religious and other-worldly culture.</span></FONT></p>\r\n			</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 STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Herein lay Europe\'s soul; and to\r\nit turned often and anon the gaze of those who, among a profane\r\nhumanity, are still the guardians of the Spirit – poets and artists\r\n– who, even in the very midst of the maelstrom of Modernism, sought\r\nto hark back, back to the rock of the ages. The mediaevalism and\r\narchaicism of which a Rossetti or a Morris, for example, is often\r\naccused embodies only a defensive reaction on the part of Europe\'s\r\nsoul; it is an attempt to return to her more fundamental\r\nlife-intuition.</span></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 STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">In this connection the history\r\nof Ireland\'s destiny affords an instructive study, since it is\r\nsymbolic also of Europe\'s life-course. It was the natural idealism,\r\nthe inborn spiritual out&shy;look which Ireland possessed of yore –\r\nthe Druidic Mysteries were more ancient than the Greek culture and\r\nformed perhaps the basis of the Orphic and Eleusinian Mysteries-which\r\nimpelled her foremost to embrace the new revelation brought on by\r\nChristianity. As she was among the pioneers to champion the cause of\r\nthe Christ, she became also the fortress where the new cult found a\r\nsafe refuge when the old world was being overwhelmed and battered to\r\npieces by the onrush of peoples of a dense and rough-hewn nature.\r\nWhen continental Europe lay a: desert waste under the heels of the\r\nbarbarians that almost wiped away the last vestiges of the Classical\r\nCulture, it was Ireland who nursed and reared the New Child in her\r\nbosom and when the time came sent Him out again to reconquer and\r\nrevivify Europe. Once more when the tide of Modernism began to rise\r\nand swell and carry everything before it, Ireland stood firm and\r\nthrew up an impregnable barrier. The story of Ireland\'s struggle\r\nagainst Anglo-Saxon domination is at bottom the story of the struggle\r\nbetween Europe\'s soul power and body power. Ireland was almost slain\r\nin the</span></FONT></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<span style=\"font-size:12pt;\">Page – 151</span></P>\r\n<P LANG=\"en-US\" 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;\">combat, physically, but would\r\nnot lose her soul. And now she rises victorious at long last, her\r\nancient spirit shines resplendent, the voice of the Irish Renaissance\r\nthat speaks through Yeats and Russell * heralds a new dawn for her\r\nand who knows if not for Europe and the whole West?</span></FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Is it meant that &quot;Mediaeval\r\nobscurantism&quot; was Europe\'s supreme ideal and that the cry should\r\nbe: &quot;Back to the Dark Age, into the gloom of Mystic\r\nsuperstitions and Churchian dogmas?&quot; Now, one cannot deny that\r\nthere was much of obscurantism and darkness in that period of\r\nEurope\'s evolution. And the revolt launched against it by the heralds\r\nof the Modern Age was inevitable and justified to some extent; but to\r\nsay that unadulterated superstition was what constituted the very\r\nsubstance of Middle Age Culture an&amp; that the whole thing was more\r\nor less a nightmare, is only to land into another sort of\r\nsuperstition and obscurantism. The best when corrupt does become the\r\nworst. The truth of the matter is that in its decline the Middle Age\r\nclung to and elaborated only the formal aspect of its culture,\r\nleaving aside its inner realisation, its living inspiration. The\r\nRenaissance was a movement of reaction and correction against the\r\nlifeless formalism, the dry scholasticism of a decadent Middle Age;\r\nit sought to infuse a new vitality, by giving a new outlook and\r\nintuition to Europe\'s moribund soul. But, in fact, it has gone a\r\nlittle too far in its career of correction. In its violent enthusiasm\r\nto pull down the worn-out edifice of the past and to build anew for\r\nthe future, it has almost gone to the length of digging up the solid\r\nfoundation and erasing the fundamental ground-plan upon which\r\nEurope\'s real life and culture reposed and can still safely repose.</span></FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.47cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">If then Europe can cut across\r\nthe snares that Modernism has spread all about her and get behind the\r\nsurface turmoils and ebullitions and seek that which she herself once\r\nknew and esteemed as the one thing needful, then will she really see\r\nwhat the East means, then only will she find the bond of indissoluble\r\nunity with Asia. For the Truth that Europe carried in her bosom is\r\nmuch bigger than anything she ever suspected even in her best days.\r\nAnd she carried it not with the full illumination and power of a\r\nMaster, but rather in the twilight consciousness of a servant or a devotee. </span></FONT></P>\r\n			<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.47cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\"><BR>* </span><FONT STYLE=\"font-size: 9pt\"><I><span style=\"font-size:12pt;\">&quot;A. </span></I><span style=\"font-size:12pt;\">E.&quot;</span></FONT></P>\r\n<P LANG=\"en-US\" 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<span style=\"font-size:12pt;\">Page – 152</span></P>\r\n<P LANG=\"en-US\" 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;\">The Truth in its purity flowed there for the most part much\r\nunder the main current of life, and its formulations in life were not\r\nits direct expressions and embodiments but echoes and images. It is\r\nAsia who grasps the Truth with the hand of the Master, the Truth in\r\nits full and absolute truth and it is Asia who can show in fact and\r\nlife how to embody it integrally.</span></FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.33cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">Europe\'s spiritual soul itself\r\nin the last analysis will be found to be only a derivative of Asia\'s\r\nown self. For all the Mysteries and Occult Disciplines – the\r\nChristian, the Platonic, the Eleusinian and Orphic, the Kabalistic,\r\nthe Druidic – which lay imbedded in Europe\'s spiritual and\r\nreligious genius, when traced further up to the very source, will\r\ncarry us straight into Asia\'s lap, perhaps India\'s.</span></FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=JUSTIFY STYLE=\"text-indent:0.3cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">And Europe in accepting or\r\nembracing Asia comes back to the fountain-head pf her own inner being\r\nand nature.</span></FONT></P>\r\n<P LANG=\"en-US\" CLASS=\"western\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.3cm; 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 – 153</span></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>','-31-The other aspect of European Culture','','publish','closed','open','','31-the-other-aspect-of-european-culture','','','2021-11-23 17:58:01','2021-11-23 17:58:01','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/31-the-other-aspect-of-european-culture/',0,'post','',0),(1665,1,'2021-11-23 17:58:01','2021-11-23 17:58:01','<!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;18420400\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;503300\">\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\">In\r\nQuest of Reality</font></b></p>\r\n<P ALIGN=RIGHT 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>THIS is, they say, the age of Positivism – no mystic\r\nobfuscation, but clear light in the open sun. Let us enquire a little\r\ninto the nature of this modern illumination.</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>Positivists are those who swear by facts. Facts to them\r\nmean naturally facts attested in the end by sense-experience. To a\r\npositivist the only question that matters and that needs to be\r\nanswered and can be answered is whether a thing <I>is </I>or <I>is\r\nnot </I>physically: other questions are otiose, irrelevant,\r\nmisleading. So problems of the Good, of the Beautiful, of God are\r\nmeaningless. When one says this is good, that is bad, well, it is a\r\nproposition that cannot be related to any fact, it is a subjective\r\npersonal valuation. In the objective world a thing simply is or is\r\nnot, one cannot say it is good or it is bad. The thing called good by\r\none is called bad by another, the same thing that is good to you now\r\nwill appear bad at another time. This is a region absolutely of\r\npersonal and variable idiosyncrasy. The same with regard to the\r\nconcept of beauty. That a thing is beautiful or ugly is a subjective\r\njudgment; it is not and cannot be an objective statement. Beauty is a\r\nformula in your mind and imagination, it is a changing mode of your\r\napprehension. The concept of God too fares no better. God exists: it\r\nis a judgment based upon no fact or facts of sense-experience.\r\nHowever we may analyse it, it is found to have no direct or even\r\nindirect but inevitable <I>rapport </I>with the field of actual\r\nreality. There is between the two an unbridgeable hiatus. This is a\r\nposition restated in a modern style, familiar to the Kantian Critique\r\nof Pure Reason.</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>There are two ways off acing the problem. First, the\r\nKantian way which cuts the Gordian knot. We say here that there are\r\ntwo realms in which man lives, but they are incommensurables: </FONT>\r\n<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 – 300</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>the truths and categories of one cannot be\r\njudged and tested by those of the other. Each is <I>sui generis, </I>each\r\nis valid in its own right, in its own dominion. God, Soul,\r\nImmortality these are realities belonging to one section of our\r\nnature, seizable by a faculty other than the Pure Reason, <I>viz.,\r\n</I>the Practical Reason; while the realities given by the senses and\r\nthe judgments of the logical mind are of another section. It may be\r\nsaid one is physical, the other metaphysical. The positivists limit\r\ntheir field of enquiry and knowledge to the physical: they seek to\r\nkeep the other domain quite apart as something imaginary, illusory,\r\noften unnecessary and not unoften harmful to true human interest.</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>To a more detached and impartial view this may appear\r\nvery much like the ostrich-policy. If a thing really exists, one\r\ncannot negate it by simply closing one\'s eyes. This involves a\r\ndichotomy which the logical mind may like to impose and live by, but\r\nman cannot be thus artificially segmented. And if both the worlds are\r\nfound in him both have to be accepted and if they are found together,\r\nthere must be some sort of commensurability between the two.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Indeed the second way of approach to the problem is the\r\npositivist\'s own way. That is to say, let us take our stand on the\r\n<I><FONT FACE=\"Arial Narrow, sans-serif\">terra firma </FONT></I>of\r\nthe physical and probe into it and find out whether there are facts\r\nthere which open the way or point to the other side of nature,\r\nwhether there are signs, hints, intimations, factors involved there\r\nthat lead to conclusions, if not inevitable, at least conformable to\r\nsupraphysical truths. It is usually asserted, for example, that the\r\nscientist – the positivist <I>par excellence – follows </I>a\r\nrigid process of ratiocination, of observation, analysis and\r\njudgment. He collects facts and a sufficient number of them made to\r\nyield a general law – the probability of a generic fact – which\r\nis tested or exemplified by other correlate facts. This is however an\r\nideal, a theoretical programme not borne out by actual practice, it\r\nis a rationalisation of a somewhat different actuality. The\r\nscientist, even the most hard-headed among them, the mathematician,\r\nfinds his laws often and perhaps usually not by a long process of\r\nobservation and induction or deduction, but all on a sudden, in a\r\nflash of illumination. The famous story of Newton .and the falling\r\napple, Kepler\'s happy guess of the elliptical orbit of the</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" 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 – 301</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>planets – and a host of examples can be cited as\r\nrather the rule than the exception for the methodology of scientific\r\ndiscovery. Prof. Hadamard, the great French mathematician – the\r\nFrench are well-known for their intransigent, logical and rational\r\nattitude in Science, – has been compelled to admit the supreme role\r\nof an intuitive faculty in scientific enquiry. If it is argued that\r\nthe so-called sudden intuition is nothing but the final outburst, the\r\ncumulative resultant of a long strenuous travail of thinking and\r\nreasoning and arguing, Prof. Hadamard says\', in reply, that it does\r\nnot often seem to be so, for the answer or solution that is suddenly\r\nfound does not lie in the direction of or in conformity with the,\r\nconscious rational research but goes against it and its implications.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>This faculty of direct knowledge, however, is not such a\r\nrare thing as it may appear to be. Indeed if we step outside the\r\ncircumscribed limits of pure science instances crowd upon us, even in\r\nour normal life, which would compel one to conclude that the rational\r\nand sensory process is only a fringe and a very small part of a much\r\ngreater and wider form of knowing. Poets and artists, we all know,\r\nare familiar only with that form: without intuition and inspiration\r\nthey are nothing. Apart from that, modern inquiries and observations\r\nhave established beyond doubt certain facts of extra-sensory,\r\nsuprarational perception – of clairvoyance and clairaudience, of\r\nprophecy, of vision into the future as well as into the past. Not\r\nonly these unorthodox faculties of knowledge, but dynamic powers that\r\nalmost negate or flout the usual laws of science have been\r\ndemonstrated to exist and can be and are used by man. The Indian\r\nyogic discipline speaks of the eight <I>siddhis, </I>super-natural\r\npowers attained by the Yogi when he learns to control nature by the\r\nforce of his consciousness. Once upon a time these facts were\r\nchallenged as facts in the scientific world, but it is too late now\r\nin the day to deny them their right of existence. Only Science, to\r\nmaintain its scientific prestige, usually tries to explain such\r\nphenomena in the material way, but with no great success. In the end\r\nshe seems to say these freaks do not come within her purview and she\r\nis not concerned with them. However, that is not for us also the\r\nsubject for discussion for the moment.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The first point then we seek to make out is that even\r\nfrom a</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" 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>Page – 302</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>rigid positivist stand a form of knowledge that is not\r\nstrictly positivist has to be accepted. Next, if we come to the\r\ncontent of the knowledge that is being gained, it is found one is\r\nbeing slowly and inevitably led into a world which is also hardly\r\npositivistic. We have in our study of the physical world come in\r\nclose contact with two disconcerting facts or two ends of one\r\nfact-the infinitely small and the infinitely large. They have\r\ndisturbed considerably the normal view of things, the view that\r\ndominated Science till yesterday. The laws that hold good for the\r\nordinary sensible magnitudes fail totally, in the case of the infinite\r\nmagnitudes (whether big or small). In the infinite we begin squaring\r\nthe circle.</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>Take for instance, the romantic story of the <I>mass </I>of\r\na body. Mass, at one time, was considered as one of the fundamental\r\nconstants of nature: it meant a fixed quantity of substance inherent\r\nin a body, it was an absolute quality. Now we have discovered that\r\nthis is not so; the mass of a body varies with its speed and an\r\nobject with infinite speed has an infinite mass – theoretically at\r\nleast it should be so. A particle of matter moving with the speed of\r\nlight must be terribly massive. But – <I>mirabile dictue</I>! – a\r\nphoton has no mass (practically none). In other words, a material\r\nparticle when it is to be most material – exactly at the critical\r\ntemperature, as it were – is dematerialised. How does the miracle\r\nhappen?</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In fact, we are forced to the conclusion that the\r\npicture of a solid massive material nature is only a mask of the\r\nreality; the reality is,that matter is a charge of electricity and\r\nthe charge of electricity is potentially a mode of light. The ancient\r\ndistinction between matter and energy is no longer valid. In fact\r\nenergy is the sole reality, matter is only an appearance that</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>energy puts on under a certain condition. And this\r\nenergy too\' is not mechanical (and Newtonian) but radiant and\r\n<I>ethereal. </I>We can no longer regret with, the poet:</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=\"margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>They have gone into the world of light</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>for, we all are come into a world of light and we\r\nourselves, the\' elements of our physical frame are made of the very\r\ntexture of light.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>So far so good. But it is evidently not far enough, for\r\none</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 – 303</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>can answer that all this falls within the dominion of\r\nMatter and the material. The conception of Matter has changed, to be\r\nsure: Matter and energy are identified, as we have said, and the\r\nenergy in its essential and significant form is light (which, we may\r\nsay, is electricity at its highest potential). But this does not make\r\nany fundamental change in the metaphysical view of the reality. We\r\nhave to declare in the famous French phrase <I><FONT FACE=\"Arial Narrow, sans-serif\">plus\r\n</FONT><FONT FACE=\"Luxi Serif\">&ccedil;</FONT>a change, plus <FONT FACE=\"Luxi Serif\">&ccedil;</FONT>a\r\n<FONT FACE=\"Arial Narrow, sans-serif\">reste </FONT>Ie m<FONT FACE=\"Luxi Serif\">&ecirc;</FONT>me\r\n</I>(the more it changes the more it remains the same). The reality\r\nremains material: for light, physical light is not something\r\nspiritual or even immaterial.</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>Well, let us proceed a little further. Admitted the\r\nuniverse</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>is a physical substance (although essentially of the\r\nnature of light – admitted light is a physical substance, obeying\r\nthe law of gravitation, as Einstein has demonstrated). Does it then\r\nmean that the physical universe is after all a. dead inert insentient\r\nthing, that whatever the vagaries of the ultimate particles composing\r\nthe universe, their structure, their disposition is more or less\r\nstrictly geometrical (that is to say, mechanical) and their erratic\r\nmovement is only the errantry of a throw of dice – a play of\r\npossibilities? There is nothing even remotely conscious or purposive\r\nin this field.</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>Let us leave the domain, the domain of inorganic matter\r\nfor a while and turn to another set of facts, those of organic\r\nmatter, of life and its manifestation. The biological domain is a\r\nfreak in the midst of what apears to be a rigidly mechanistic\r\nmaterial universe. The laws of life are not the laws of matter, very\r\noften one contravenes the other. The two converging lenses of the two\r\neyes do not make the image twice brighter than the one produced by a\r\nsingle lens. What is this alchemy that forms the equation 1<FONT FACE=\"Luxi Serif\">&sup2;</FONT>=1\r\n(we might as well put it as 1+1=1)? Again, a living whole – a cell\r\n– fissured and divided tends to live and grow <I>wholly </I>in each\r\nfragment. In life we have thus another strange equation: part=whole\r\n(although in the mathematics of infinity such an equation is a normal\r\nphenomenon). The body (of a warm-blooded animal) maintaining a\r\nconstant temperature whether it is at the Pole or at the Equator is a\r\nstanding miracle which baffles mere physics and chemistry. Thirdly,\r\nlife is immortal – the law of entropy (of irrevocably diminishing\r\nenergy) that governs the fate of matter does not</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 – 304</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>seem to hold good here. The original life-cells are\r\ncarried over physically from generation to generation and there is no\r\nend to the continuity of the series, if allowed to run its normal\r\ncourse. Material energy also, it is said, is indestructible; it is\r\nnever destroyed, but changes form only. But the scientific conception\r\nof material energy puts a limit to its course, it</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>proceeds, if we are to believe thermodynamics, towards a\r\ndead equilibrium-there is no such thing as &quot;perpetual movement&quot;\r\nin the field of matter.</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>Again the very characteristic of life is its diversity,\r\nits infinite variety of norms and forms and movements. The content\r\nand movement of material nature is calculable to a great extent. A\r\nfew mathematical equations or formulae can after all be made to cover\r\nall or most facts concerning it. But the laws of life refuse\r\nsystematisation. A few laws purporting to govern the physical bases\r\nof life claim recognition, but they stand on precarious grounds. The\r\nlaws of natural selection, of heredity or genetics are applicable\r\nwithin a very restricted frame of</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>facts. The variety of material substances revolves upon\r\nthe gamut of 92 elements based upon 4 or 5 ultimate types of electric\r\nunit – and that is sufficient to make us wonder. But the variety in\r\nlife-play is simply incalculable – from the amoeba or virus cell to\r\nman, what a bewildering kaleidoscope and each individual in each\r\ngroup is unique in its way! The few chromosomes that seem to be the\r\nbasis of all diversity do not explain the mystery – the mystery\r\nbecomes doubly mysterious: how does a tiny seed contain the thing\r\nthat is to become a banyan tree, how does a speck of plasma bring\r\nforth from within an object of Hamletian dimensions! What then is\r\nthis energy or substance of life welling out irrepressively into\r\nmultitudinous forms and modes? The chemical elements composing an\r\norganic body do not wholly exhaust its composition; there is\r\nsomething else besides. At least in one field, the life element has\r\nreceived recognition and been given an independent name and\r\nexistence. I am obviously referring to the life element in food-stuff\r\nwhich has been called <I>vitamin.</I></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Life looks out of matter as a green sprout in the midst\r\nof a desert expanse. But is matter really so very different and\r\ndistinct from life? Does Matter mean no Life? Certain facts and\r\nexperiments have thrown great doubt upon that assumption. </FONT>\r\n<BR>\r\n			</P>\r\n<P LANG=\"en-US\" 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 – 305</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>An Indian, a scientist of the first order in\r\nthe European and modern sense, has adduced proofs that obliterate the\r\nhard and fast line of demarcation between the living and the\r\nnon-living. He has demonstrated -the parallelism, if not the\r\nidentity, of the responses of those two domains: we use the term\r\nfatigue in respect of living organisms only, but Jagadish Chandra\r\nBose says and shows, that matter too, a piece of metal for instance,\r\nundergoes fatigue. Not only so, the graph, the periodicity of the\r\nreactions as shown by a living body under a heightened or diminished\r\nstimulus or the influence of poison or drug is repeated very closely\r\nby the so-called dead matter under the same treatment.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.46cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><B>It </B>will not be far from the truth, if it is\r\nasserted that matter is instinct with a secret life. And because\r\nthere was life secreted within matter, therefore life could come out\r\nof matter; there is here no spontaneous generation, no arbitrary fiat\r\nnor a fortui&shy;tous chance. The whole creation is a mighty stir of\r\nlife. That is how the ancient Rishi of the Upanishad puts it: Life\r\nstirred and all came out.</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>Now, let us advance another step forward. Beyond matter\r\nthere lies life and beyond life-consciousness. Is consciousness too a\r\nmere epiphenomenon as life was once thought to be in the empire of\r\nmatter? Or can it not be that consciousness is an extension - an\r\nevolute – of life, even as life is an extension, an evolute of\r\nmatter? In<B> </B>other words consciousness is not a freak, even as\r\nlife was not; it is inherent in life, life itself is a rudimentary\r\nmovement of consciousness. The amoeba feeling or pre-sensing its way\r\ntowards its food, the twig bending towards the direction in which it\r\nhas the chance of getting more light, the sudden appearance of organs\r\nor elements in an organism that will be useful only in the future are\r\nindisputable examples of a purposiveness, a forward reference in the\r\nscheme of Nature. In<B> </B>the domain of life-play <I>teleology </I>is\r\na fact which only the grossest brand of obfuscation can deny. And\r\nteleology means – does it not ?-the stress of an idea, the pattern\r\nof a consciousness.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.45cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Consciousness or thought in man, we know, is linked with\r\nthe brain: and sentience which is the first step towards thought and\r\nconsciousness is linked with the nervous system (of which the brain\r\nis an extension). Now the same Indian wizard who first,\r\nscientifically speaking, linked up the non-living with the</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.45cm; 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 – 306</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>living, has also demonstrated, if not absolutely, at\r\nleast to a high degree of plausibility, that the plant also possesses\r\na kind of rudimentary nervous system (although we accept more easily\r\na respiratory system there). All this, however, one has to admit, is\r\nstill a far cry from any intimation of consciousness in Matter. Yet\r\nif life is admitted to be involved in matter and consciousness is\r\nfound to be involved in life, then the unavoidable conclusion is that\r\nMatter too must contain involved in it a form of consciousness. The\r\nreal difficulty in the way of attributing consciousness to Matter is\r\nour. conception of consciousness which we usually identify with\r\narticulate thought, intelligence or reason. But these are various\r\nformations of consciousness, which in itself is something else and\r\ncan exist in many other forms and formulations.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>One remarkable thing in the material world that has\r\nalways attracted and captivated man\'s attention, since almost the\r\nvery dawn of his consciousness, is the existence of a pattern, of an\r\nartistic layout in the composition and movement of material things.\r\nWhen the Vedic Rishi sings out: &quot;These countless stars that\r\nappear glistening night after night, where do they vanish during the\r\nday?&quot; he is awed by the inviolable rhythm of the Universe, which\r\nother sages in other climes sang as the music of the spheres. The\r\npresence of Design in Nature has been in the eyes of Believers an\r\nincontrovertible proof of the existence of a Designer. What we want\r\nto say is not that a watch (if we regard the universe as a watch)\r\npresupposes the existence of a watch-maker: we say the pattern itself\r\nis the expression of an idea, it involves a conception not imposed or\r\nprojected from outside but inherent in itself. The Greek view of the\r\nartist\'s mode of operation is very illuminating in this connection.\r\nThe artist, according to this view, when he carves out a statue for\r\nexample, does not impose upon the stone a figure that he has only in\r\nhis mind, but that the stone itself contains the figure, the artist\r\nhas the vision to see it, his chisel follows the lines he sees\r\nimbedded in the stone. It is why we say that the geometry in the\r\nstructure of a crystal or an atom or an astronomical system, the\r\nbalance and harmony, the symmetry and polarity that govern the\r\ncomposition of objects and their relations, the blend of colour\r\nschemes, the marshalling of lines and the building of volumes, in a\r\nword,</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" 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 – 307</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>the artistic make-up, perfect in detail and in the\r\nensemble that characterise all nature\'s body and limbs and finally\r\nthe mathematical laws that embrace and picture as it were Nature\'s\r\nmovements, all point to the existence of a truth, a reality whose\r\ncharacteristic marks are or are very much like those of consciousness\r\nand Idea-Force. We fight shy of the word – consciousness – for it\r\nbrings in a whole association of anthropomorphism and pathetic\r\nfallacy. But in our anxiety to avoid a ditch let us not fall over a\r\nprecipice. If it is blindness to see nothing but the spirit, it is\r\nnot vision to see nothing but Matter.</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>A hypothesis, however revolutionary or unorthodox it may\r\nseem for the moment, has to be tested by its effective application,\r\nin its successful working out. All scientific discoveries in the\r\nbeginning appear as inconveniences that upset the known and accepted\r\norder. Copernicus, Newton, Galileo, Kepler, Maxwell or Einstein in\r\nour day enunciated principles that were not obvious sense-given\r\naxioms. These are at the outset more or less postulates that have to\r\nbe judged by their applicability.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Creation as a movement or expression of consciousness\r\nneed not be dubbed a metaphysical jargon; it can be assumed as a\r\nscientific working hypothesis and seen how it affects our view, meets\r\nour problems and difficulties, whether it can give a satisfactory\r\nclue to some of the riddles of physical and psychical phenomena. A\r\nscientific supposition (or intuition) is held to be true if it can be\r\napplied invariably to facts of life and experience and if it can open\r\nup to our vision and perception new facts. The trend of scientific\r\ndiscoveries today is towards the positing of a background reality in\r\nNature of which energy (radiant and electrical) is the first and\r\novert form. We discarded <I>ether, </I>only to replace it by <I>field\r\n</I>and <I>disposition. </I>We have arrived at a point where the\r\nquestion is whether we cannot take courage&quot; in both hands and\r\ndeclare, as some have already done, that the substratum in Nature is\r\nconsciousness-energy and on that hypothesis better explain certain\r\nmovements of Matter and Life and Mind in a global unity. Orthodox and\r\ndie-hard views will always protest and cry that it is a <I>m<FONT FACE=\"Luxi Serif\">&eacute;</FONT>salliance,\r\n</I>a misjoinder to couple together Matter and Consciousness or even\r\nLife and Consciousness. But since the light has touched the higher\r\nmind even among</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" 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>Page – 308</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>a few of the positivist type, the few may very well be\r\nthe precursor of the order of the day.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>After all, only one bold step is needed: to affirm\r\nunequi-vocally what is being suggested and implied and pointed to in\r\na thousand indirect ways. And Science will be transformed. The\r\nscientist too, like the famous Saltimbanque (clown) of a French poet,\r\nmay one day in turning a somersault, suddenly leap up and find\r\nhimself rolling into the bosom of the stars.</FONT></P>\r\n<P ALIGN=\"center\" STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n\r\n<FONT SIZE=3>Page – 309</FONT></P>\r\n<hr style=\"text-indent:0.35cm;\">\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>','-53_In Quest of Reality','','publish','closed','open','','53_in-quest-of-reality','','','2021-11-23 17:58:01','2021-11-23 17:58:01','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/53_in-quest-of-reality/',0,'post','',0),(1666,1,'2021-11-23 17:58:01','2021-11-23 17:58:01','<!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=\"20040206;10412900\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;580400\">\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\">Sartrian\r\nFreedom</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>THE\r\npoise of the ego, the consciousness of the psycho-vital Purusha as\r\nenvisaged and experienced by Sartre leads to many other not less\r\ncatastrophic conclusions. Here is something more on Freedom which\r\nseems to be almost the corner-stone of his system: </FONT>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&quot;Freedom is not <I>a </I>being: it is <I>the </I>being\r\nof man, that is to say, his not-being&quot;. A very cryptic mantra.\r\nLet us try to unveil the Shekinah. &quot;Being&quot; means &quot;be-ing&quot;\r\n<I>i.e. </I>existing, something persisting, continuing in the same\r\ncondition, something fixed, a status. Freedom is not a <I>thing </I>of\r\nthat kind, it is movement: even so, it is not a continuous movement.\r\nAccording to Bergson, the true, the ultimate reality is a continuity\r\nof urge <I>(<FONT FACE=\"Luxi Serif\">&eacute;</FONT>lan vital);\r\n</I>according to Sartre, however, in line with the trend of modern\r\nscientific knowledge, the reality is an assemblage of discrete units\r\nof energy, packets or quanta. So freedom is an urge, a spurt\r\n<I>(jaillissement): </I>it acts in a disconnected fashion and it is\r\nabsolute and unconditional. It is veritably the wind that bloweth\r\nwhere it listeth. It has no purpose, no direction, no relation: for\r\nall those attributes or definitions would annul its absoluteness. It\r\ndoes not stop or halt or dwell upon, it bursts forth and passes. It\r\ndoes not exist, that is stay: therefore it is non-being. Man\'s being\r\nthen consist of a conglomeration <I>(ensemble) </I>of such freedoms.\r\nAnd that is the whole reality of</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3><I>I\r\n</I>man, his very essence. We have said that a heavy sense of\r\nresponsibility hangs upon the .free Purusha: but it appears the\r\nSartrian Purusha is a divided personality. In spite of the sense of\r\nresponsibility (or because of it?) he acts irresponsibly; for, acting\r\notherwise would not be freedom. So then this essence, the\r\nself-consciousness, self-existence, presence in oneself is not a\r\nstatus, a fixed standing entity: it is not a point, even if geometrical; </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=2>Page - 351</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>it is, Sartre describes, the jet from one point to another, for, real\r\npoint there is none: so it is the emptiness behind all concrete\r\nrealities that is the true reality, <I>asat brahman, <FONT FACE=\"Luxi Serif\">ś</FONT>unyam\r\n– to </I>Sartre that is freedom, freedom absolute and ultimate.</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>Practically this conception of freedom brings into high\r\nrelief, makes almost all in all, only one aspect, one character or\r\nattribute of freedom: the abolition of all ties and obligations and\r\nrelations beyond oneself involving a hollow self-sufficiency.\r\nNaturally such an outlook requires against it a complementary one,\r\neven if it is not to correct and complete, at least to support and\r\nimplement it. Sartre too cannot ignore the fact that the free being\r\nis not an isolated phenomenon in the world; it exists along with and\r\nin the company of others of the same nature and quality. Indeed human\r\nsociety is that in essence, an <I>association of freedoms, </I>although\r\nthese movements of freedom are camouflaged in appearance and are not\r\nrecognised by the free persons themselves. The interaction between\r\nthe free persons, the reflection of oneself in others and the mutual\r\ndependence of egos is a constant theme in the novels and plays of\r\nSartre.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.3cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>\'Freedom cannot be real freedom unless it is licence :\r\nyet society means a curtailment or inhibition or modification of this\r\nabsolute liberty. This, conflict has never been resolved in Sartre\r\nand is fundamental to his ideology, \'the source of his tragic\r\nnihilism. That is because the consciousness here lives horizontally,\r\nlevel with the normal, what we described as psycho-vital\r\nconsciousness. The way out lies in transcendence, in a vertical\r\nuplifting of the consciousness and the being.</FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.3cm; 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 – 352</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>','-63_sartrian Freedom','','publish','closed','open','','63_sartrian-freedom','','','2021-11-23 17:58:01','2021-11-23 17:58:01','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/63_sartrian-freedom/',0,'post','',0),(1667,1,'2021-11-23 17:58:02','2021-11-23 17:58:02','<!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;2020500\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;21535200\">\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=\"margin-right:0.05cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<b><font size=\"4\">An\r\nEvolutionary Problem</font></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-right:0.05cm; 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-right:0.05cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>THE London <I>Times Literary Supplement </I>(July <FONT FACE=\"Arial Narrow, sans-serif\">27,\r\n</FONT>1946), in the course of a critical estimate of Bernard Shaw,\r\nwrites:</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-right:0.05cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>&quot;Mr. Shaw pats Lamarck on the back and accepts his\r\ntheory that \'living organisms change because they want to\'.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-right:0.05cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>If you have no eyes and want to see and keep trying to\r\nsee, you will finally get eyes. If, like a mole or a subterranean\r\nfish, you have eyes and don\'t want to see, you will lose your eyes.\r\nIf you like eating the tender tops of trees enough to make you\r\nconcentrate all your energies on the stretching of your neck, you\r\nwill eventually get a long neck like the giraffe.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-right:0.05cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>But the metaphysics here are surely false. If a species\r\nhas no eyes, has never possessed eyes, is unconscious of sight, or of\r\nthe fact that there are sights to be seen, is unaware of any\r\nnecessity for sight, how can that species desire sight or will itself\r\ninto the possession of eyes? We can only will what we need.&quot;</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"margin-right:0.05cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>I am afraid the metaphysics here found fault with is not\r\nsurely false, it is the critic\'s appreciation that is at fault. The\r\nmetaphysics is perhaps somewhat too physical in its imagery and\r\nterminology, that is to say, graphic in the Shavian manner, but the\r\nmatter seems to us quite all right. What the critic fails to\r\nunderstand is that it is not the conscious idea in the mind that\r\nbrings about its concrete realisation. What is there at the outset in\r\nthe evolutionary urge is a life-force, blind, no doubt in the usual\r\nsense, but driving towards greater expression and articulation,\r\ntowards a more and more conscious and clear perception of ends and\r\nmeans. Thus, for example,</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; margin-right:0.05cm; 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 – 254</FONT><BR>\r\n			</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"margin-right:0.05cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>growth simply means a gradual enlargement of that form –\r\nbut that there is a pattern of ultimate particles – vital quanta –\r\na rhythm and vibration of life energy, that is the origin, the formal\r\nand efficient cause, of the material form. <FONT FACE=\"Arial Narrow, sans-serif\">Deeper\r\n</FONT>still, behind the blind instinctive urge of life, the\r\nunconsciousness that is the inertia of matter, there is a\r\nconsciousness, a vision, a supernal self-conscious energy that\r\ninspires, guides, fashions the whole evolutionary scheme in the large\r\n<FONT FACE=\"Arial Narrow, sans-serif\">as </FONT>well as in all\r\ndetails.</FONT></P>\r\n<P ALIGN=center STYLE=\"margin-right:0.05cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page – 256</FONT>\r\n</P>\r\n<hr align=\"justify\" style=\"margin-right:0.05cm;\">\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>','-47_An Evolutionary Problem','','publish','closed','open','','47_an-evolutionary-problem','','','2021-11-23 17:58:02','2021-11-23 17:58:02','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/47_an-evolutionary-problem/',0,'post','',0),(1668,1,'2021-11-23 17:58:02','2021-11-23 17:58:02','<!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;7473100\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1190900\">\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\nUrge for Progression</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>IN\r\nthe process of the expression and embodiment of this innermost truth,\r\nthe first necessary condition is, as we have said, sincerity, that is\r\nto say, a constant reference to the demand of that truth, putting\r\neverything and judging everything in the light of that truth, a\r\nvigilant wakefulness to it. The second condition is <I>progression.\r\n</I>It is the law of the Truth that it is expressing itself, seeking\r\nto express itself continually and continuously in the march of life;\r\nit is always unfolding new norms and forms of its light and power,\r\never new degrees of realisation. The individual human consciousness\r\nhas to recognise that progressive flux and march along with it. Human\r\nconsciousness, the complex of external mind and life and body\r\nconsciousness, has the habit of halting, clinging to the forms,\r\nexperiences and gains of the past, storing them in memory, agreeing\r\nto a minimum change only just to be able to pour the new into the\r\nold. But this conservatism, which is another name for <I>tamas </I>is\r\nfatal to the living truth within. Even like the <FONT FACE=\"Luxi Serif\">&eacute;</FONT><I>lan\r\nvital </I>so gloriously hymned by Bergson, the inmost consciousness,\r\nthe central truth of being, the soul <FONT FACE=\"Luxi Serif\">&eacute;</FONT><I>lan\r\n</I>has always a forward-looking reference. And it is precisely\r\nbecause the normal instru&shy;ment of the body and life and mind has\r\nalways a backward reference, because it slings ,back and cannot keep\r\npace with the march of the soul-consciousness that these members\r\nstagnate, wear away, decay and death ends it all. The past has its\r\nutility: it marks the stages of progress. It means assimilation, but\r\nmust not mean stagnation. It may supply the present basis but must\r\nalways open out to what is coming or may come. If one arrives at a\r\nstriking realisation, a light is revealed, a Voice, a mantra heard, a\r\nnorm disclosed, it is simply to be noted, taken in the stuff of the\r\nbeing, made part and parcel of the consciousness; </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 – 364</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>you leave it at that and pass and press on. You must not linger at\r\nwayside illuminations however beautiful or even useful some may be.\r\nThe ideal of the <I>paryataka – the </I>wanderer – may be taken\r\nas a concrete symbol of this principle. The Brahmanas described it\r\ngraphically in the famous phrase, <I>caraivete, </I>&quot;move on&quot;.\r\nThe Vedic Rishi sang of it in the memor&shy;able hymn to Dawn, the\r\ngoddess who comes today the last of a succession of countless dawns\r\nin the immemorial past and the first of a never-ending series of the\r\nfuture. The soul is strung with a golden chain to the Great\r\nFulfilment that moves ahead: even when fulfilled the soul does not\r\nrest or come to the end of its mission, it continues to be an ever\r\nnew expression or instrumentation of the Infinite.</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 – 365</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>','-68_The Urge for Progression','','publish','closed','open','','68_the-urge-for-progression','','','2021-11-23 17:58:02','2021-11-23 17:58:02','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/68_the-urge-for-progression/',0,'post','',0),(1669,1,'2021-11-23 17:58:02','2021-11-23 17:58:02','<!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;18242300\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1213700\">\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\nNature of Perfection</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>PERFECTION\r\nis often understood to mean the highest or the utmost possible\r\ndevelopment, even if it be in one particular line or direction. That,\r\nhowever, can better be called success or achievement. True perfection\r\nis not an extreme growth, however great or commendable it may be: it\r\nis the harmony of an all-round growth, the expression of the unified\r\ntotal being. And yet this does not involve a stultification of any\r\nlimb or a forced diminution of any capacity. Perfection does not\r\nconsist either in the harmonisation of the utmost possible\r\ndevelopment of each and every capacity, attribute or power of being.\r\nFirst of all, it is not a possible ideal, given the conditions of\r\nexistence and manifestation. Secondly, it is not necessary:\r\nperfection can be realised even otherwise.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>How is the harmony to be brought about in the human\r\nsystem composed of so many different and discordant factors, forms\r\nand forces of consciousness? It is not possible if one tries to make\r\nthem accommodate each other, tone down the individual acuities and\r\nangularities, blunt or cut out the extreme expressions and effect\r\nsome sort of a compromise or a pact of goodwill. It is. not. the\r\nGreek ideal of the golden mean nor is it akin to the modern\r\ndemocratic ideal which lays down that each element is free – to\r\ngrow and possess – to the extent that it allows the same freedom to\r\nevery other element. No, for true harmony one has to go behind and\r\nbeyond the apparent divergences to a secret being or status of\r\nconsciousness, the bed-rock of existence where all divergences are\r\nresolved and find their inherent and inalienable unity, their single\r\norigin and basis. If one gets there and takes one\'s stand upon that\r\nabsolute oneness, then and then only the perfect harmony of all the\r\ndiversities that naturally rise </FONT>\r\n<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 – 379</FONT></P>\r\n<P style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">out of it as its self-expression\r\nbecomes possible, not only possible but inevitable.</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>That bed-rock is one\'s inmost spiritual being, the\r\ndivine consciousness which is at once an individual centre, a cosmic\r\nor universal field of existence and a transcendent truth and reality.\r\nWith that as the nucleus and around it the whole system has to be\r\narranged and organised: according to the demand of the will and\r\nvision composing that consciousness, life has to manifest itself and\r\nplay out its appointed role. Its configuration or disposition will be\r\nwholly determined by the Divine Purpose working in and through it;\r\nits fullness will be the fullness of the Divine Presence and\r\nintention. The mind will be wholly illumined, the vital with it will\r\nbecome the pure energy of Consciousness and the physical body will be\r\nmade out of the substance of the divine being: our humanity will be\r\nthe home and sanctuary of the Divine.</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 – 380</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>','-75_The Nature of Perfection','','publish','closed','open','','75_the-nature-of-perfection','','','2021-11-23 17:58:02','2021-11-23 17:58:02','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/75_the-nature-of-perfection/',0,'post','',0),(1670,1,'2021-11-23 17:58:02','2021-11-23 17:58:02','<!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=\"20040210;17521500\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1243000\">\r\n	<STYLE>\r\n	<!--\r\n		@page { margin-left: 1.16cm; margin-right: 1.82cm; 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\">\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\">Yoga\r\nas Pragmatic Power</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>PEOPLE\r\nask about the practical value of Yoga, but do not always wait for an\r\nanswer. For, according to some, Yoga means &quot;introversion&quot;,\r\nescapism – illusion, delusion, hallucination. And yet the truth of\r\nthe matter is that Yoga is nothing but a downright practical affair,\r\nthat its proof is in the very eating of it. To judge a Yogin you are\r\nto ask, as did Arjuna, a very prince of pragmatic men, how he sits,\r\nhow he walks <I>about – kim <FONT FACE=\"Luxi Serif\">Ä</FONT>s<FONT FACE=\"Luxi Serif\">ī</FONT>ta\r\nvrajeta kim. </I>Indeed the very definition of Yoga is that it is\r\nskill in works. To do works and not to run away from them has always\r\nbeen the true and natural ideal even (and particularly, as we shall\r\nsee), for the spiritual man: the ideal is as old as the Upanishadic\r\ninjunction, &quot;Doing verily works in this world one should wish to\r\nlive a hundred years.&quot; The Yogi as a world-shunner was not\r\nalways the only ideal or the highest ideal. To do works, yes; but,\r\nwith skill, it is pointed out, that is to say, in the way in which\r\nthey can be most effectively done. Sri Krishna teaches Arjuna the\r\nskill and shows how to apply it in the crudest and the most terrible\r\naction, <I>viz ., </I>a bloody battle. But the skill that he demands,\r\nthat is demanded of a Yogi, is not mere cleverness, craftiness or\r\nbusiness policy including deceit, duplicity, sharpness; it means\r\nquite another spirit and faculty.</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>The ordinary man does works, achieves the object he aims\r\nat, through processes and means which, however powerful and\r\neffective, can be only moderately and approximately so. The amount of\r\ntime and energy wasted is not proportionate to the result obtained.\r\nMan knows to utilise only a fraction of the energy collected in a\r\nsystem: the best of dispositions and organisation can harness just a\r\nmodicum of the total stock, the rest is frittered away or locked up,\r\nwhether it is vital energy or</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 – 391</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>mental energy or even physical energy. That is because\r\nthe central power that drives, the consciousness that controls the\r\nwhole mechanism is of an inferior quality, of a lower potential. The\r\nYogi views all energy as various forms and gradations of\r\nconsciousness. So what he proposes, as a good scientist, is to lift\r\nup the consciousness and thus raise its potential and effectivity and\r\nminimise the waste. The higher the consciousness, the greater the\r\neffectivity, that is to say, the pragmatic value. As we rise in the\r\nscale there is less and less waste and greater and greater\r\nutilisation until we reach a climax, a critical degree, where there\r\nis absolutely no waste and where there is the utmost, the total\r\nutilisation of the whole energy. This supreme peak of consciousness\r\nthat is absolute energy Sri Aurobindo names the Supermind. But on\r\nlesser levels too the spiritual consciousness is dynamic and\r\neffective – pragmatic in a way that the ordinary, limited,\r\nexternally pragmatic consciousness cannot hope to be.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Sometimes it is urged that in the worldly affairs we\r\nshould move according to the worldly procedure, otherwise to import\r\ninto mundane things spiritual values would merely confuse issues and\r\nend in failure in both the fields – “fallen from hence, lost from\r\nthence&quot;. Of course there are spiritual points of view that go\r\nill with the mundane, as indeed there are mundane considerations that\r\ndo not match with the spiritual. The two categories of view-point\r\nhave been succinctly and luminously named by Sri Aurobindo as the\r\nMaterialist Denial and the Ascetic Refusal.* But there are other\r\npoints of view, .other lines of approach which seek a harmony and\r\nunion between Spirit and Matter, that envisage the marriage of Heaven\r\nand Earth.</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 fundamental truth to be noted is that the Spirit is\r\npower, not merely consciousness: indeed the very definition of the\r\nspirit is that it is consciousness-energy. And it is this\r\nconsciousness-energy that is at the source of all cosmic activities.\r\nMan\'s action too springs from this original source, although\r\napparently it seems to be caused by other secondary and derivative\r\nenergies. As a matter of fact what these energies that seem to be\r\nactually in play do is not the origination but rather</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 deviation and diversion, a diminution and\r\nadulteration of the supreme energy, a lowering of the quality, the\r\ntone and .</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>-----------------------------</FONT></P>\r\n<P style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3><I>*\r\n<FONT SIZE=2>The Life Divine, </FONT></I><FONT SIZE=2>by Sri\r\nAurobindo</FONT></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 – 392</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:-0.03cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>temper of the dynamism. In other words, as we have\r\nalready said, a thought force, a vital force, a nervous or physical\r\nforce, all these are only lower, even minima values, more or less\r\ndistant and deformed echoes of a true and absolute Power behind and\r\nabove them all. These forces become powerful in proportion as they\r\nare instruments and functions of that one mother energy. The truth is\r\nmost beautifully illustrated in the story of Brahma a and the gods in\r\nthe Kena Upanishad. The gods conquered and were proud of their\r\nconquest; each thought that it was due to his own personal prowess\r\nthat he conquered. But they were utterly discomfited and shamed when\r\nthe Divine Powter appeared and proved to them that but for this Power\r\nthey would not be able even to tackle a blade of grass-Fire would not\r\nburn it, Water would not drench it, Wind would not move it.</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 – 393</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=\"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>','-80_Yoga as Pragmatic Power','','publish','closed','open','','80_yoga-as-pragmatic-power','','','2021-11-23 17:58:02','2021-11-23 17:58:02','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/80_yoga-as-pragmatic-power/',0,'post','',0),(1671,1,'2021-11-23 17:58:02','2021-11-23 17:58:02','<!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;18544600\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1232700\">\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\">Divine\r\nIntervention</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>WHAT\r\nwe have named Intervention is also known popularly as Providence. It\r\nis the element of the incalculable and the unforeseen in Nature.\r\nNature, in one respect, seems to be a closed circle: it is a rigid\r\nmechanism and its movements are very definite and absolutely fixed\r\nadmitting of no change or variation whatsoever. That was the idea\r\nwhich governed our earlier scientists when they spoke or the Law of\r\nNature. Law of Nature was to them, in the great Sophoclean phrase,\r\nsomething indelible and inviolable, immemorially the same which no\r\nman or god dare alter or disobey. Laplace, one of the pioneers of the\r\nscientific outlook, said, in fact, that he could very well imagine a\r\nmathematician recording and calculating all the forces that act and\r\nreact in the world and from the present position of things foretell\r\nthe time and place of each and every event in the cosmic field. The\r\nidea of Karma, or Kismet, is a parallel conception in the domain of\r\nhuman nature and character. The chain reaction of cause and effect&quot;\r\nis rigorous and absolute, follows a single line of movement and\r\npossesses a rigidly predetermined disposition. The principle is\r\nequally applicable either to a phenomenon of the physical world or to\r\nthat of man\'s inner consciousness.</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>But we have arrived today at a stage when this old-world\r\nview has perforce to be discarded. We can no longer take Laplace\r\nseriously: for scientists themselves have established as a fact in\r\nphysical Nature the indeterminacy of her movements, the impossibility\r\nof foretelling <I>a la </I>Laplace, not because of any deficiency in\r\nthe human instrument but because of the very nature of things.\r\nScience is of course at a loss to explain the why or even the how of\r\nthis indeterminacy. We say, however, that it is nothing but the\r\nintrusion of another,</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 – 388</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\ndifferent kind of force in the field of the forces actually at play.\r\nThat force comes from a higher, a subtler level. Things and forces\r\nmove in their ordinary round, according to the normal laws, bound\r\n,within their present frame: but always there drops in from elsewhere\r\nan unknown element, a force or energy or impulse of another quality,\r\nwhich causes a shift of emphasis in the actual, brings about a change\r\nunaccountable and unforeseen. This is what is called miracle: the\r\nimposition of a higher law, a generic law governing subtler forms and\r\nforces upon an inferior and grosser sphere. And the higher or subtler\r\nthe plane from which the new force descends – the plane can be\r\nanything between the one nearest to the material, the subtle physical\r\nor ethereal, and the one nearest to the other extreme, the spiritual\r\n– the greater will be the change in nature, quality and extent in\r\nthe lower order. Such miracles, interventions, providential\r\nhappenings are not rare. They are always occurring, only they do not\r\nattract attention. For it is these phenomena that are the real causes\r\nof all progress – cosmic as well as individual. Evolution is based\r\nupon this truth of Nature.</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>Man is not bound to the present pattern or complex of\r\nhis nature and character: he is not irrevocably fixed to the frame –\r\na Procrustean bed – given by the parallelogram of actual forces in\r\nor around him. Always he can call down forces or forces can descend\r\ninto him from otherwhere and bring about a change, even a revolution\r\nin the mode and make-up of his character and nature and life. What we\r\ncall &quot;opening&quot; in our. Sadhana refers to this factor in our\r\nconsciousness. It means the possibility of the descent of a higher\r\nforce in our normal nature. Nature is not such a solid stream-lined\r\nstructure as not to admit of any interstices in it. We know of the\r\ncomparatively vast spaces that separate atom from atom, the immense\r\nemptiness across which even the ultimate nuclear particles have to\r\nact upon each other. These are the loop-holes in the great net and it\r\nis precisely through them that other forces percolate.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Man or Nature does not mark time; they are always on the\r\nmarch. The march would have been a thrice vicious circle, a mere\r\nissueless repetition of the old and the agelong but for this stress\r\nof a higher destiny behind. Great souls,</FONT><BR>\r\n			</P>\r\n<P 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 – 389</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>Vibhutis, Avatars themselves are incarnations of such\r\ndescents of higher and other forces from toprung sources.</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 higher the source the greater, more substantial and\r\npermanent is the miracle. The miracle of miracles awaits the destiny\r\nof man on earth when the supreme consciousness of the Divine will\r\ndescend here into Matter and mould all mortality into immortality.</FONT><BR>\r\n			</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 – 390</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>','-79_Divine Intervention','','publish','closed','open','','79_divine-intervention','','','2021-11-23 17:58:02','2021-11-23 17:58:02','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/79_divine-intervention/',0,'post','',0),(1672,1,'2021-11-23 17:58:03','2021-11-23 17:58:03','<!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;1540200\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;21532700\">\r\n	<STYLE>\r\n	<!--\r\n		@page { margin-left: 1.08cm; margin-right: 1.95cm; 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\">\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 style=\"font-weight:700\"><font size=\"4\">Matter\r\nAspires</font></span></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=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>MATTER holds and expresses material energy, the subtlest\r\nand highest form of which is electric energy. Should Matter be\r\nconfined to that alone or can it express or create, by and out of\r\nitself, non-material energy also? What about mental energy and\r\nthought movements-can they too be made a function of Matter?</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>For example, the computing machine. It has been\r\ndeveloped to a marvellous extent. Not only big but complicated\r\ncalculations are done by it, not only the four major arithmetical\r\noperations, but higher algebraic and trigonometrical problems too are\r\ntackled successfully. The electronic computer seems to possess a\r\nveritable mathematical brain.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>It is asked now if the machine is capable of so much\r\nmathematics, may it not be capable also of poetic creation? The\r\npossibility has been discussed in a very lively and interesting\r\nmanner in <I>The Hibbert Journal </I>(October, \'49 and january, \'50).\r\nThe writer Sir Robert Watson-Watt thinks it is not impossible, indeed\r\nquite possible, for a machine to write, for example, a sonnet. Only\r\nthe question will be with regard to the kind-the quality and\r\nstandard--of the poetic creation. What will come out of the machine\r\nwill depend upon what has been put into it, that is to say, what the\r\nbrain that constructed it succeeded in transplanting into it. The\r\nwriter after weighing the pros and cons arrives at the remarkable and\r\namusing conclusion that a machine built by a second class brain may\r\nsucceed in producing a poem of third class merit, but it can never\r\nproduce anything first class. To produce a first class poem through a\r\nmachine at least a first class brain\' must work at it. But the pity\r\nis that a Shakespeare or a Milton would prefer to write straight away\r\na poem himself instead</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 – 251</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>of trying to work it out through a machine which <FONT FACE=\"Arial Narrow, sans-serif\">may\r\ngive </FONT>out in the end only a second class or worse production.</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>I said it is an amusing discussion. But what is apt to\r\nbe forgotten in such &quot;scientific&quot; discussions is, as has\r\nbeen pointed out by Rev. Trethowan in his criticism of Sir Robert,\r\nthat all genuine creation is <I>a freak, </I>that is to say, it is a\r\nmovement of freedom, of incalculable spontaneity. A machine is\r\nexactly the sum of its component parts; it can give that work (both\r\nas regards quantity and quality) which is confined within the frame\r\nand function of the parts. Man\'s creative <FONT FACE=\"Arial Narrow, sans-serif\">power\r\n</FONT>is precisely this that it can make two and two not merely four\r\nbut infinity. There is a force of intervention in him which &nbsp;upsets the rule of the parallelogram of forces that normally\r\ngoverns Matter and even his own physical brain and mind. There is in\r\nhim truly a <I>deus ex machina. </I>Poetry, art, all creative act is\r\na revelation, an intrusion of a truth, a reality <FONT FACE=\"Arial Narrow, sans-serif\">from\r\n</FONT>another plane, of quite a different order, into the rigid\r\nactuality and factual determinism.. Man\'s secret person is a\r\nsovereignly free will. A machine is wholly composed of\r\nactualities-the given-and brings out only a resultant of the\r\npermutation and combination of the data: it is a pure deduction.</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>But there is another even more interesting aspect of the\r\nmatter. The attempt of the machine to embody or express something\r\nnon-mechanical, to leap as high as possible from material objects to\r\npsychological values has a special signi&shy;ficance for us today and\r\nis not all an amusing or crazy affair. It indicates, what we have\r\nbeen always saying, an involved pressure in Matter, a presence, a\r\nforce of consciousness secreted there that seeks release and growth\r\nand expression.</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>The scientific spirit, that is to say, man\'s inquiring\r\nmind, even when it specifically deals with Matter and material\r\nphenomena, cannot be made to confine, to limit itself <FONT FACE=\"Arial Narrow, sans-serif\">to\r\n</FONT>that region alone. It always overleaps itself and stretches\r\nbeyond its habitual and conventional frontiers. The yearning of\r\nMatter for Light is an extraordinary phenomenon of Nature: physically\r\nspeaking, we have reached the equation of the two. But that light is\r\nonly a first signpost or symbol: it invites Matter towards higher and\r\nfreer vibration. The old determinism has given place in the heart of\r\nMatter to significant eccentricities which seem to release other\r\ntypes of <I><FONT FACE=\"Luxi Serif\">&eacute;</FONT>lan. </I>When</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 – 252</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>the brain-mind indulges in fabricating clay-images of\r\nGod, it is not merely a foolish or idle pastime: it indicates a deep\r\ningrained hunger. All this reveals a will or aspiration in Matter, in\r\nwhat is apparently dead and obscure <I>(acit), </I>to move and reach\r\nout towards what is living and luminous and supremely living and\r\nluminous <I>(cit). </I>Matter finally is to embody and express the\r\nSpirit.</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 – 253</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=\"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>','-46_Matter Aspires','','publish','closed','open','','46_matter-aspires','','','2021-11-23 17:58:03','2021-11-23 17:58:03','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/46_matter-aspires/',0,'post','',0),(1673,1,'2021-11-23 17:58:03','2021-11-23 17:58:03','<!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;18482600\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;4094900\">\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\">New\r\nWorld-Conditions</font></b><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\"><span style=\"font-size:12pt;\">IT\r\nis a trite saying that one must change with the changing times. But\r\nhow many can really do so or know even how to do so? In politics, as\r\nin life generally (politics is a part of life, the &quot;precipitated&quot;\r\npart, one may say in chemical language), the principle is well-known,\r\nthough often in a pejorative sense, as policy or tactics. Anyhow the\r\npolicy pays: for it is one of the main lines, if not the main line of\r\naction along which lies success in the practical field. And precisely\r\nhe who cannot change, who does not see the necessity of change,\r\nalthough conditions and circumstances have changed, is known as the\r\nideologist, the doctrinaire, the fanatic. The no-changer does not\r\nchange with the times: for, according to him, that is the nature of\r\nthe weather-cock, the time-server. On the contrary, he seeks to\r\nimpose his ideas (sometimes called ideals), notions, prejudgments and\r\neven prejudices upon time and circumstance. Such an endeavour, on\r\nmost occasions, can have only a modicum of success; and a blind\r\ninsistence may even lead to disaster. It may not be difficult to\r\nmodify some surface movements of the oceanic surge of life, but to\r\ncontrol and command it is quite a different proposition. This,\r\nhowever, is not to say that opportunism, slavery to circumstances\r\nshould be the order of the day. Not at all. One is not asked to\r\nsacrifice the bed-rock truth and principle and run after the fleeting\r\nmode, the momentary need, the passing interest, </span><I><span style=\"font-size:12pt;\">to </span></I><span style=\"font-size:12pt;\">follow\r\nalways the comfortable line of least resistance. But one has to\r\ndistinguish. There are things of local and transient utility and\r\nthere are things of abiding value brought up by deeper world-currents\r\nin the conditions and circumstances that face us. When such great\r\noccasions – golden opportunities they are called – come, they\r\ncome with their own norms, and then</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 – 99</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">it is\r\nfoolish to force upon them the narrow strait-jacket forms fabricated\r\nby our old habits and preconceived notions. We talk even today of\r\nBritish Imperialism, of the Shylock nature of the white coloniser and\r\nexploiter –<BR>\r\n</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<I><span style=\"font-size:12pt;\">A stony adversary, an inhuman wretch,</span></I></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<I><span style=\"font-size:12pt;\">Uncapable of pity, void and empty</span></I></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<I><span style=\"font-size:12pt;\">From a1!J dram of mercy.</span></I><span style=\"font-size:12pt;\"><BR>\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;\">We do not doubt that it is the deliberate policy of\r\nthese \'vampires\' to keep us Indians down eternally as their serfs and\r\nslaves. But whatever be the truth of the fact in the past, it is a\r\npity we do not see that things have changed a good deal and are\r\nchanging steadily and profoundly and inexorably. It is not, as it is\r\nso often demanded, that there has been a change of, heart, in the\r\nsense that one has become saintly, self-forgetful, self-sacrificing,\r\naltruistic. We, on our part, have not become so and it is idle to\r\nexpect of others to be so. What has happened is a physical change, a\r\nchange, almost a revolution in the external conditions of life in the\r\nworld, in the geographical and economic conditions, for example. The\r\ngeographical revolution is this that all the nations and peoples of\r\nthe earth have been thrown together to intermingle, have been forced\r\nto come into close and inextricable communion with one another: all\r\nbarriers of distance and physical inaccessibility have been removed\r\nand practically eliminated. The universe may be expanding, but the\r\nearth has shrunk and has become very small indeed. A signal example\r\nof the kind of blunder that one could commit in this respect was that\r\nof the British Prime Minister, Neville Chamberlain, who said, not\r\nknowing what he said. on the eve of the present war, that\r\nCzecho&shy;slovakia was a far-off foreign country whose fate is of no\r\nconcern or consequence to the British. Well, Time-Spirit must have\r\nhad a hearty laughter over the wisdom of the statesman: it did not\r\ntake long for the British to see that Czechoslovakia is dangerously\r\nnear, indeed, it touches the very frontier of the British Isles. We\r\nhave flown over the mighty &quot;humps&quot; that separated countries\r\nand continents and levelled them and made of the earth one even\r\ncontinuous plain, as it were. Neither the Poles nor the peaks of the\r\nHimalayas can hide any longer \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\n100</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;\">their\r\nmillennial secrets from man\'s newly acquired Argus eye. The span and\r\naccuracy of our flying capacity have left no corner of the earth to\r\nlie in quiet and splendid isolation.</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 geographical revolution has led inevitably to the\r\neconomic revolution which is not less momentous, pregnant with\r\nprophecies of brave new things. We all know that the modern world was\r\nushered in with the industrial revolution. As a result of this new\r\ndispensation, world and society gradually divided into two camps: on\r\none side, the industrialists and on the other the agriculturists, or,\r\nin a general way, the pos&shy;sessors of raw materials. The\r\nImperialists formed the first group, while the latter, dominated by\r\nthese, belonged to the Colonies. The &quot;backward&quot; countries\r\nand people who could not take to industry, but continued the old\r\nsystem became a helpless prey to the industrial nations. Africa and\r\nAsia and the South American countries came under the domination of\r\nEuropean nations, rather the West European Nations: they became the\r\nsuppliers of raw materials and also the market for finished products.\r\nAlso within the same country occupying the imperial status, there\r\ncame a division, a class division, as it is called. A few industrial\r\nmagnates or trusts (France had its famous Two-Hundred Families)\r\nmonopolised all the wealth, became the top-dog, the &quot;Haves&quot;,\r\nthe others were mere hewers of wood and drawers of water, serfs and\r\nslaves, the &quot;Have-&shy;Nots&quot;. Exploitation was-the motto of\r\nthe age. The &quot;exploiters&quot; and the &quot;exploited&quot;,\r\nthis trenchant duality was the whole truth of the social scheme and\r\nthat summed up the entire malady of the collective life. Then came\r\nthe First World War and the Bolshevik Revolution which brought to a\r\nhead the great crisis and initiated the change-over to new\r\nconditions. The French Revolution called up from the rear of social\r\nranks and set in front the Third Estate and gradually formed and\r\ncrystallised, with the aid of the Industrial Revolution, what is\r\nknown as the Bourgeoisie. The Russian Revolution went a step farther.\r\nIt dislodged the bourgeoisie and installed the Fourth Estate, the\r\nproletariate, as the head and front of society, its centre of power\r\nand governmental authority. In the meantime there was developing in\r\nthe bourgeois society, too, a kind of socialism which aimed at the\r\nuplift and remoulding of the working class into a total social power.\r\nBut the process could not, go far</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\n101</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">enough.\r\nThe Industrial League, no doubt, began to release some of its\r\nmonopolies, delegate some of its power and authority to the\r\nProletariate and sought an armistice and </span><I><span style=\"font-size:12pt;\">entente; </span></I><span style=\"font-size:12pt;\">but still it\r\nis they who wielded the real power and gave to society the tone and\r\nimpress of their characteristic authority. The Russian experiment\r\nmade a bold departure and attempted to build up a new society from\r\nthe very bottom: the manual labourers, they who produce with the\r\nsweat of their brow an9 make a society living and prosperous must\r\n\'also be its rulers. Now whatever the success or failure in regard to\r\nthe perfect ideal, the thing achieved is solid; certain forces have\r\nbeen released that are working inexorably in and through even\r\ncontrary appearances, they have come to stay and cannot be negatived.\r\nThe urge, for example, towards a more equitable distribution of\r\nwealth and wealth-producing implements; an even balancing of economic\r\nvalues has been growing and gathering strength: it has become an\r\nasset of the body social. Instead of an unfettered competition\r\nbetween rival agencies, the mad drive for a jealous and closely\r\nguarded appropriation (rather, mis-appropriation) by private cartels,\r\nthere has arisen an inevitable need for a unitary or co-operative\r\ncontrol under a common direction, whether it be that of the state or\r\nsome other body equally representing the common interest. In other\r\nwords, the principle of co-operation has now become a living reality,\r\na thing of practical politics. All effort towards progress and\r\namelioration, cure of social ills and regaining of health and\r\nstrength must lie in that direction: anything going the contrary way\r\nshall perforce be out of tune with the Time-Spirit and can cause only\r\nconfusion, bring in stagnation or even regression.</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;\">First of all, the colonies, which mean practically the\r\nEastern hemisphere, can no longer be regarded, even by those who\r\nwould very much wish to, as the field of exploitation, the granary of\r\nraw materials or the dumping ground of finished articles.\r\nIndustrialism, the spirit and urge of it at least, has reached these\r\nplaces too: the exploiters themselves have been instrumental In\r\nbringing it about. The growing industrialism in countries so long\r\nheld in subjection or tutelage, as safe preserves, need not\r\nnecessarily mean a further spell of keen competition. If we look\r\nclosely, we see things moving in a different direction. It is\r\nself-evident that all countries do not</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\n102</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\ncannot grow or manufacture all things with equal ease and facility.\r\nCountries are naturally compleh1entary or supplementary to each other\r\nwith regard to their raw produce or industrial manufacture. And an\r\ninevitable give and take, mutual understanding and help must follow\r\nsuch an align&shy;ment of economic forces.</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 must also be noted that all countries need not and\r\ncannot have the same pattern of economic life, even that of a\r\nsuccessful economic life. A vast country like India, with the\r\nmanifold resources of a whole continent, can at once be industrial\r\nand agricultural-modern America, to some extent, is an example of\r\nthis type. She can follow both the lines of economic develop&shy;ment\r\nwith equal vigour and success. And in the midst of an intensive and\r\nextensive agricultural and industrial occupation, there may be still\r\nroom for the age-long, old-world cottage industry, for the individual\r\nartisan or craftsman whose God-&shy;given hand may always give to\r\nthings an added value beyond the reach of the mere machine.</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;\">With this perspective in view, keeping always in front\r\nthe probable shape of things to come, one must learn to consider the\r\npresent, look for those forces that make for the new world and thus\r\nhelp the course of evolution and progress. Nature does not care for\r\nher past formations, she is not bound to them; she is always throwing\r\nup chances and opportunities-varia&shy;tions-for new developments.\r\nNature red in tooth and claw is only one side of the shield; and the\r\npicture is not as true today as it was even a few hundred years ago,\r\nin spite of the spells of devastating carnage she still allows in her\r\nsurface movements. It may be that the very pressure and insistence of\r\nan inner harmony has brought to the fore, made acute difficulties and\r\ncontraries that have to be met and solved for good.</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;\">International co-operation has become a thing of\r\nimmediate necessity, of practical utility. We met in San Francisco,\r\nnot out of the spirit of sheer idealism or altruism but because we\r\nwere forced to it. Circumstances have come to such a pass that even\r\nlocal needs, natural aspirations can be best met and served in and\r\nthrough international understanding. It</span><B><span style=\"font-size:12pt;\"> </span></B><span style=\"font-size:12pt;\">is the solution of\r\ninternational problems, the amelioration of international relations\r\nfirst that would more easily lead to the solu&shy;tion of national\r\nproblems than the other way round, which</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\n103</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">was\r\nperhaps the normal direction of the world-forces even a decade or two\r\nago. Such world-organisations as the UNRRA or even the Red Cross,\r\nalthough they do not go deep enough into the root problems and are\r\nnot powerful enough to mould or control world-forces, appearing more\r\nor less as charitable institutions, are still concrete expressions of\r\nan urgent im&shy;mediate demand for mutuality and solidarity among\r\nthe nations, even between warring nations.</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 relation between India and Britain is peculiar and\r\nhas an especial significance. It is not enough to say that Britain is\r\nthe imperialist overlord and India the subject underling. The two\r\nstand for two world-forces and their relation is symbolic. The\r\ndifficulty that will be solved between them will be a\r\nworld-difficulty solved; what they achieve in common will be a\r\nworld-achievement. India means nations in bondage aspiring to be\r\nfree, peoples living in conditions of want and weakness and\r\ninternecine quarrel, still struggling towards a harmonious and\r\nprosperous organised life; she is the cry of the down-trodden\r\ndemanding her share of earth\'s air and light – life-room. Britain\r\nrepresents the other side, the free people, organised, strong and\r\nsuccessful. Neither America nor Russia fills this role. America is\r\nyoung; she has a wonderful grasp over life\'s externals; none can\r\ncompare or compete with her in the ordering and marshalling of an\r\nefficient pattern of life, but what escapes her is the more abiding\r\nand deeper truth of life and living. Russia started to create on\r\ntotally new foundations, indeed the outer aspect here has changed\r\nvery much. But the forces that ruled Russia\'s past do not seem to\r\nhave changed to the same extent. In spite of the rise of the\r\nprole&shy;tariate, in spite of all local autonomies, it is doubtful\r\nif the true breath of freedom is blowing over the country, if the\r\ncountry is creating out of a deeper soul-vision. Life movement in\r\neither of these two countries seems to have a rigid mould; that is\r\nbecause they seek to build or reform, that is to say, fabricate life,\r\nin other words, they impose upon life a pattern conceived by notions\r\nand prejudgments, even perhaps idio-syncracies. The British are more\r\namenable to change, precisely because they do not force a change and\r\ndo not know they are changing. The British Empire is more loosely\r\nformed, its units have more freedom than is the case with other\r\nEmpires built \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\n104</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">upon\r\nthe pattern of the extremely centralised Roman Empire. Truly it has\r\nthe spirit of a commonwealth. The spirit of decentralisation and\r\nfederation that is increasing today and has seized even old-world\r\nEmpires – the Dutch, the French, the Russian – has come largely\r\nfrom the British example. Therefore, the unravelling of the Britain\r\nand India tangle would mean the solution of a world-problem. These\r\ntwo countries have been put together precisely because the solution\r\nis possible here and an ideal solution for all others to profit by.</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 British people do not move by ideals and idealism,\r\nas the French do, for example. The French rise naturally in revolt\r\nand rebellion and revolution for the sake of an idea – the motto of\r\nthe Great Revolution was &quot;Liberty or Death&quot;. Without an\r\nupsetting they cannot bring about a change; for the social moulds are\r\nrigid and more presistent. The Anglo-&shy;Saxons, on the contrary, go\r\nby an unfailing instinct, as it were, gradually and slowly, but\r\nsurely and inevitably – “from precedent to precedent&quot;, as\r\nthey themselves say. A life&shy;-intuition guides them: the inherent\r\nmerit of an ideal has not such a great value in their eye, but if the\r\nideal means a practical utility, a thing demanded by time and\r\ncircumstances, a clear issue out of a dead impasse, well, they\r\nhesitate no longer and go about it in right earnest as practical men\r\nof affairs.</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;\">Now, there can be no doubt that the British wish, are\r\neven eager, to have a settlement with India: they wish to have an\r\nIndia free and united and strong and they are willing to lend their\r\nhelp as far as lies in their power and competence,-not because it is\r\nan ideal, something good in the abstract and therefore worth pursuing\r\nand they are altruistic or phil&shy;anthropic by nature, but because\r\nit is a matter of self-interest to them, it is a thing to be done\r\nbecause of the actual life conditions. A strong free and friendly\r\nIndia is an asset they wish to build and conserve. They feel that the\r\nold-world methods of one-sided exploitation is neither possible nor\r\ndesirable any longer; they must move with the moving times. And, as I\r\nhave already said, they do not move principally by ideas and notions\r\nand brain formations, they are in closer touch with life forces and\r\nare more easily responsive to these. \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&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;\">True, there are contrary voices. But as one swallow does\r\nnot</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\n105</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">make\r\na summer, even so, many such voices cannot perpetuate the past. The\r\nname, even the form of Imperialism is there, but the substance of it\r\nis how much changed, if one goes behind! The British Empire, as it\r\nstands today, is composed of three strands, we may say: the first,\r\nthe front line, consists of Canada and Australia, the second, of\r\nIreland, Egypt and Irak, and the third, mainly of India. This graded\r\npattern shows that it is something fluid and even progressive, there\r\nis nothing rigid and final about it. The very nature of the\r\ncom&shy;position seems to exert a pressure working for an equality,\r\nan equilibrium of partnership building up a genuine Common&shy;wealth.\r\nThe model is catching. An Imperialistic Russia, that has found a new\r\n</span><I><span style=\"font-size:12pt;\">avatara </span></I><span style=\"font-size:12pt;\">in Stalin, has become a champion of federalism, as the\r\nbest way of preserving the imperial integrity!</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;\">India should consider the present situation with\r\ncalmness, detachment and wisdom, not hark back to the past, brooding\r\nover the mistakes and misdeeds of her erstwhile masters – they are\r\nno longer masters; yes, forgiving and forgetting, one must face\r\nsquarely the new situation and make the best use of it. India, that\r\nclaims a spiritual heritage and a high and hoary civilisation, can\r\nafford to be idealistic even and envisage a deeper and higher law of\r\nNature, of universal harmony and solidarity, of conscious\r\nco-operation. Apart from that, if as practical men, we look to our\r\nself-interest, then also it will be wise for us to take up the same\r\nline of procedure, </span><I><span style=\"font-size:12pt;\">viz., </span></I><span style=\"font-size:12pt;\">what idealism demands. A nation too,\r\nlike the individual, can be swayed by pride, prejudice, passion, a\r\nfalse sense of prestige and a spirit of vengeance. However natural\r\nthese reactions may seem to be, in view of the conditions of their\r\nincidence, they possess, more often than not, the property of the\r\nboom&shy;erang, they hit back the originating source itself. It has\r\nbeen said, for example, that the origin of the present war – the\r\nrise of Hitler-is due to the Versailles Treaty that ended the last\r\nwar, which was, in its turn a war of </span><I><span style=\"font-size:12pt;\">revenge</span><FONT FACE=\"Arial Narrow, sans-serif\"><span style=\"font-size:12pt;\">\r\n</span></FONT></I><span style=\"font-size:12pt;\">having its origin on the field of Sedan; this campaign of\r\n1870 again was the natural and inevitable outcome of the Napoleonic\r\nconquest. Thus there has been a seesaw movement in national relations\r\nwithout a definite issue. And pessimists of today aver that we are\r\nnot come to the end of the spiral.</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;\">But we do not subscribe to such prognostics. There is no</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\n106</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">inevitability\r\nof the kind. &quot;Time must have a stop.&quot; The two lower limbs\r\nof the dialectic must be rounded in then by a higher reality. For two\r\nreasons. First of, all, Nature herself moves towards synthesis and\r\nharmony-discord and difference are part only of the process working\r\nfor that eventual consummation. Secondly, the human spirit is there,\r\nwith the urge of its inevitable destiny, to create its power in the\r\nvision and consciousness of the hidden truth and reality which\r\n\'surface contingencies seem often to deny.</span></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Let India\'s freedom mean precisely this higher synthesis\r\nso much needed and so long expected in the life of humanity.</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\n107</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>','-23_New World-Conditions','','publish','closed','open','','23_new-world-conditions','','','2021-11-23 17:58:03','2021-11-23 17:58:03','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/23_new-world-conditions/',0,'post','',0),(1674,1,'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=\"20040205;11351400\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;551700\">\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\nPlace of Reason</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>ANOTHER point in Sri Aurobindo\'s view of consciousness\r\nwhich troubles Prof. Das is about the exact nature and function of\r\nReason. For while on one side Sri Aurobindo never seems to be tired\r\nof pointing out the inherent incapacity of Reason – in the good\r\ncompany of the ancient Rishis – as an instrument for the discovery\r\nor realisation of the Absolute or the integral Reality, he asserts,\r\non the other hand, almost in the same breath as it were, that mind\r\ncan have some idea or conception of what is beyond it, which it so\r\noften vainly strives to seize or represent. Evidently, the\r\nrationalist logic fails to hold together the two ends, as it is\r\nfurther seen in Prof. Das\'s failure to perceive any distinction\r\nbetween types or gradations of &quot;thinking&quot;.<FONT FACE=\"Luxi Serif\">&sup1;</FONT>\r\nHe thinks that just as a philosopher thinks, or a cabman thinks or an\r\nanimal thinks, all must think in the same way and through the same\r\nfunction of the same organ: either there is thinking (thinking\r\nproper, of one particular kind) or there is no thinking. That Nature\r\nconsists of a graduated scale in every line of its movements, and\r\nthat the gradations shade off into each other – not only so but\r\nthat each scale or principle may contain within itself all the others\r\n<FONT FACE=\"Luxi Serif\">&sup2;</FONT> - is a phenomenon which runs\r\ncontrary to the &quot;either this or that&quot; or &quot;no-overlapping&quot;\r\nprinciple, like the colour-blind</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">----------------------------------------------------</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:1.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT>\r\n<I>Calcutta Review, </I>January 1949.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:1.43cm; margin-right:0.05cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup2;</FONT>\r\nThus, take the principles of matter, life and mind. They are separate\r\nand distinct from one point of view-the logical and practical. But\r\nlife came out of matter, and then mind out of life--that is the\r\nevolutionary conception. In other words, matter shades off into life,\r\nthere is a point where it is difficult to say whether it is matter or\r\nlife; similarly there is a point where life shades off into mind,\r\nwhere mind and life are fused together. We can further say that in\r\nmatter there is a life and there is a mind, and in life there is a\r\nmatter and a mind and in mind too there is a matter and a life. But\r\nthese facts of Nature are disconcerting to the one-track mind of the\r\nlogical philosopher and make the confusion worse confounded for him.</FONT></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 – 339</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>for whom things are either black or white. In the global\r\noutlook, however, we do not stand in the relation of division,\r\nseparation, mutual exclusiveness. There is a consciousness in which\r\nall contraries find a harmonising truth and rhythm.</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>In Sri Aurobindo, Reason and Intuition possess a dual\r\nrelation of mutual negation and mutual affirmation, of ex&shy;clusiveness\r\nand inclusiveness, as indeed is the relation of Brahman and the\r\nWorld. One negates the other in the sphere of ignorance but in\r\nknowledge one affirms the other. That is to say, Reason or mental\r\nlogic, so long as it is dominated by the senses, by the external\r\nimpressions from things and by its analytic or exclusively separative\r\nmethod of procedure, is a denial of Intuition and a bar to spiritual\r\nexperience. But Reason can be purified, relieved of its dross,\r\nillumined <I>(sam-buddha) – sublimated </I>and uplifted – then it\r\ncomes to its own, becomes what it really is and should be – a frame\r\nto give body to what is beyond and unembodied, a mirror in conceptual\r\nterms to what is supra-conceptual. It loses its hard rigidity and\r\nbecomes supple, loses its obscurity, density and becomes transparent:\r\nit attains a new rhythm and gait and capacity. Many of the\r\nUpanishadic mantras, a good part of the Gita, do that. And Sri\r\nAurobindo\'s own exposition is a miracle in that style. &quot;Reason\r\nwas a helper, Reason is the bar&quot; – and, we can add, Reason\r\nwill again be an aid. The world, as it is, is anything but Divine;\r\nand yet it is nothing but the Divine essentially and fundamentally;\r\nit can and will attain the divine figure apparently and externally\r\ntoo. Even so with regard to man\'s mind and reason and all his other\r\nlimbs.</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<FONT SIZE=3>Page – 340</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>','-59_The Place of Reason','','publish','closed','open','','59_the-place-of-reason','','','2021-11-23 17:58:04','2021-11-23 17:58:04','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/59_the-place-of-reason/',0,'post','',0),(1675,1,'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=\"20040209;18315400\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1220000\">\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\">God Protects</font></b></p>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>THE\r\nprotection that man naturally needs and asks for is that of life and\r\nproperty. It is, in the ordinary course of things, the duty of the\r\nState and society to give this protection. But sometimes the State or\r\nsociety is unable to do its duty as it should. \'In revolutionary\r\nepochs, when storm and turmoil are almost a natural occurrence, the\r\nindividual has to turn upon himself, and it is then that many turn to\r\nGod – they have been called <FONT FACE=\"Luxi Serif\">Ä</FONT><I>rtabhakta,\r\n</I>those who become devotees through affliction. Now the first\r\nquestion that comes up is why on earth should God care for the life\r\nand property of <FONT FACE=\"Times New Roman\">any individual. Life and\r\ndeath, loss and gain are dualities that form the warp and woof of\r\nhuman existence: God is not more partial to one limb of the pair than\r\nto the other. From God\'s standpoint, so also from the standpoint of a\r\nGod-lover, the soul is immortal, as indeed the Gita says, and even if\r\nthe body dies, the soul remains for ever, the body can be killed but\r\nnot the </FONT><I>soul – na hanyate hanyam<FONT FACE=\"Luxi Serif\">Ä</FONT>ne\r\nSarire. </I>And as regards property, it is the ignorant who are\r\nattached to it; the man of God has no need of it, not only so, it is\r\nan obstacle in his way to meet God. Did not the Christ declare that a\r\ncamel could pass through the eye of a needle, never a rich man enter\r\nthe kingdom of Heaven. And Nachiketas too, a heroic boy that he was,\r\nflung back into the face of Yama himself all the riches offered to\r\nhim by the Lord of Death.</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>Have life and property then no value in the eye of God?\r\nTo the divine consciousness are these things mere <I>m<FONT FACE=\"Luxi Serif\">Ä</FONT>y<FONT FACE=\"Luxi Serif\">Ä</FONT>,\r\n</I>transient objects of ignorance, ties that bind the soul to earth\r\nand have to be cut away and thrown behind? We at least do not hold\r\nthat opinion. We hold that life and property are valuable, they are\r\nsignificant: they become so in reference to </FONT>\r\n<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 – 381</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>the individual who has them. The life that is dedicated\r\nto the Divine, the life that is in some way connected with the higher\r\nconsciousness, through which something of the world of light and\r\ndelight comes down into our mortality acquires a special worth and\r\nnaturally calls <I>for </I>divine protection. Likewise the property\r\nplaced at the service of the Divine, which is used as an instrument\r\n<I>for </I>the Divine\'s own work upon earth, the Divine will surely\r\nprotect, <I>for </I>it is then part of his grandeur and glory,\r\n<I>ai<FONT FACE=\"Luxi Serif\">ś</FONT>warya. </I>Life and property\r\nbecome indeed sacred and inviolable when they are put at the disposal\r\nof the Divine <I>for </I>his use in the fulfilment of the cosmic\r\ndesign. As we know, life and property under present conditions upon\r\nearth are possessions of the undivine forces, they are weapons\r\nthrough which God\'s enemies hold sway over earth. Therefore life and\r\nproperty that seek to be on God\'s side run a great risk, they are in\r\nthe domain of the hostiles and therefore need special protection. The\r\nDivine extends that protection, but under conditions – for his rule\r\nin the material field is not yet absolute. The Asura too extends his\r\nprotection to his agents, and his protection appears sometimes, if\r\nnot often, more effective; <I>for </I>the present world is under his\r\ndomination and all forces and beings obey him; God and the godly have\r\nto admit his terms and work out their design on that basis.</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 conditions under which the Divine\'s protection can\r\ncome are simple enough, but difficult to fulfil completely and\r\nthoroughly. The ideal conditions that ensure absolute safety are an\r\nabsolute trust and reliance on the Divine Force, a tranquillity and\r\nfearlessness that nothing shakes, .whatever the appearances at the\r\nmoment, the spirit and attitude of an unreserved self-giving that\r\nwhatever one is and one has is God\'s. Between that perfect state at\r\nthe peak of consciousness and the doubting and hesitant and timid\r\nmind at the lower end-that of St. Peter, <I>for </I>example, at his\r\nweakest moment – there are various gradations of the conditions\r\nfulfilled and the protection given is variable accordingly. Not that\r\nthe Divine Grace acts or has to act according to any such hard and\r\nfast rule of mechanics, there is no such mathematical Law of\r\nProtection in the scheme of Providence. And yet on the whole and\r\ngenerally speaking Providence, Divine Intervention, acts</FONT><BR>\r\n			</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 – 382</FONT><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>more\r\nor less successfully according to the degree of the soul\'s\r\nwakefulness on the plane that needs and possesses the protection.</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>And yet there is another aspect of the thing that is to\r\nbe taken into consideration. For in the supreme and ultimate view the\r\nworld or creation is not divided between God and Asura : the Asura\r\ncannot be outside God\'s infinity, he is there because permitted by\r\nhim, indeed forms part of him and serves the divine purpose. Asura\r\nrepresents the hard dark passage through which the ignorant human\r\nsoul cuts out its forward march: it is the crucible in which the\r\ngrowing consciousness is purified of its dross in order to regain the\r\nfullness of its divine quality and nature.</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>Finally, it must also be understood that because the\r\ndivine protection is there upon whosoever belongs to the Divine, this\r\nprotection should not be taken to mean exclusively the preservation\r\nof the individual\'s physical life and its accessories. Divine\r\nprotection, in its true and real sense, means the soul\'s welfare so\r\nthat nothing can bring harm to it or be an obstacle to its happy\r\ngrowth and divine fulfilment. Protection gives the maximum of this\r\nwelfare, the soul\'s. self-increase and passage into perfect union\r\nwith the Divine. And if death and privation – the giving up of a\r\nparticular body and deprivation of life\'s possession – are\r\nnecessary sometime or other for that growth and well-being – the\r\ncontingency is not ruled out – well, that destiny too has to be\r\naccepted as part of the divine purpose, as protection itself. For\r\nafter all life and life\'s powers have no intrinsic\' or absolute value\r\nof their own, their value depends upon the soul\'s need of them for\r\nits divine well-being.</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 – 383</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>','-76_God Protects','','publish','closed','open','','76_god-protects','','','2021-11-23 17:58:04','2021-11-23 17:58:04','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/76_god-protects/',0,'post','',0),(1676,1,'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=\"20040107;18113500\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040216;22072000\">\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=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">National and International</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>A LEADING Nationalist has opined that he does not\r\nunderstand the &quot;slogan&quot; of viewing the nation against a\r\nbackground of internationalism. We can only say that the patriot has\r\nlearnt nothing and forgotten nothing always like the old guards\r\nattached to the old regime who do not see how much water has flown\r\nbelow their feet while they stood gazing at the sky or shut\r\nthemselves up in their ivory tower. Well, a village headman could in\r\nthe same way assert that he does not know and cares not to know how\r\nto look upon his village against the background of the whole nation:\r\nstill the village exists only in and through the life of the nation.\r\nEven so, the nation which grew out of the fusion of clans and tribes\r\nhas to outgrow itself; it has to live today, if she wishes to live,\r\nin and through the life of humanity as a whole.</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>Kurukshetra is a turning-point in history. The battle\r\nwas between an old order that had to go and a new order that was\r\ntaking birth. The old order was supported, on the one hand, by\r\nBhishma and Drona, personating its codes and laws, its morals, and,\r\non the other, by Duryodhana and Sisupala as its dynamic actors and\r\nexecutors. The new order was envisaged by Krishna and its chief\r\nprotagonists were the five brothers. The old order meant the\r\nsupremacy of the family and the clan: that was the central unit round\r\nwhich society grew and was held together. Krishna came to break that\r\nmould and evolve a higher and larger unit of collective life. It was\r\nnot yet the nation, but an intermediary stage something like a League\r\nof clans, (as we in our day are trying another higher stage in the\r\nLeague of Nations). The Rajasuya celebrates the establishment of this\r\nNew Order of a larger, a greater human organisation, Dharmarajya, as\r\nit was called.</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 – 80</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>We have just passed through another, a far greater, a\r\ncatastrophic Kurukshetra, the last Act (Shanti Parvam) of which we\r\nare negotiating at the present moment. The signi&shy;ficance of this\r\ncataclysm is clear and evident if we only allow ourselves to be led\r\nby the facts and not try to squeeze the facts into the groove of our\r\npast prejudices and set notions. All the difficulties that are being\r\nencountered on the way to peace and reconstruction arise mainly out\r\nof the failure to grasp what Nature has forced upon us. It is as\r\nsimple as the first axiom of Euclid: Humanity is one and all nations\r\nare free and yet interdependent members of that one and single\r\norganism. No nation can hope henceforth to stand in its isolated\r\ngrandeur – not even America or Russia. Subject or dependent nations\r\ntoo who are struggling to be free will be allowed to work out their\r\nfreedom and independence, on condition that the same is worked out in\r\nfurtherance and in collaboration with the ideal of human unity. That\r\nideal has become dynamic and insistent – the more man refuses to\r\naccept it, the more he will make confusion worse confounded.</FONT></P>\r\n<P ALIGN=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>Page – 81</FONT></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=\"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>','-15_National and International','','publish','closed','open','','15_national-and-international','','','2021-11-23 17:58:04','2021-11-23 17:58:04','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/15_national-and-international/',0,'post','',0),(1677,1,'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=\"20040107;15015400\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040110;20164200\">\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=\"font-weight: 700; line-height:150%; margin-top:0; margin-bottom:0\"> \r\n<font size=\"4\">The Nietzschean Antichrist </font></P><BR>\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: 12pt\"><span style=\"font-size:12pt;\">NIETZSCHE as the apostle of\r\nforce is a name now familiar to all the world. The hero, the warrior\r\nwho never tamely accepts suffering and submission and defeat under\r\nany condition but fights always and fights to conquer – such is the\r\nideal man, according to Nietzsche, – the champion of strength, of\r\ngreatness, of mightiness. The dominating personality infused with the\r\nsupreme &quot;will to power&quot; – he is </span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">U</span></FONT><I><span style=\"font-size:12pt;\">bermensch,\r\n</span></I><span style=\"font-size:12pt;\">the Superman. Sentiment does not move the mountains, emotion\r\ndiffuses itself only in vague aspiration. The motive power, the\r\ncreative fiat does not dwell in the heart but somewhere higher. The\r\nway of the Cross, the path of love and charity and pity does not lead\r\nto the kingdom of Heaven. The world has tried it for the last twenty\r\ncenturies of its Christian civilisation and the result is that we are\r\nstill living in a luxuriant abundance of misery and sordidness and\r\nlittleness. This is how Nietzsche thinks and feels. He finds no\r\nvirtue in the old </span><I><span style=\"font-size:12pt;\">regimes </span></I><span style=\"font-size:12pt;\">and he revolts from them. He wants a\r\nspeedy and radical remedy and teaches that by violence only the\r\nKingdom of Heaven can be seized. For, to Nietzsche the world is only\r\na clash of forces and the Superman therefore is one who is the\r\nembodiment of the greatest force. Nietzsche does not care for the\r\n</span><I><span style=\"font-size:12pt;\">good</span><FONT FACE=\"Arial Narrow, sans-serif\"><span style=\"font-size:12pt;\">, </span></FONT></I><span style=\"font-size:12pt;\">it is the\r\n</span><I><span style=\"font-size:12pt;\">great </span></I><span style=\"font-size:12pt;\">that moves him. The good, the moral is of man,\r\nconventional and has only a fictitious value. The great, the\r\nnon-moral is, on the other hand, divine. That only has a value of its\r\nown. The good is nothing but a sort of makeshift arrangement which\r\nman makes for himself in order to live commodiously and which changes\r\naccording to his temperament. But the great is one with the Supreme\r\nWisdom and is absolute and imperative. The good cannot create the\r\ngreat; it is the great that makes for the good. This is what he\r\nreally means when he says, &quot;They</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<span style=\"font-size:10pt;\">Page – 22</span></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;\">say\r\nthat a good cause sanctifies war but I tell thee it is a good war\r\nthat sanctifies all cause.&quot; For the goodness of your cause you\r\njudge by your personal predilections, by your false\r\nconventionalities, by a standard that you set up in your\r\nignorance – But a good war, the output of strength in any cause is\r\nin itself a cause of salvation. For thereby you are the champion of\r\nthat ultimate verity which conduces to the ultimate good. Do not\r\nshrink, he would say, to be even like the cyclone and the avalanche,\r\ndestructive, indeed, but grand and puissant and therefore truer\r\nemblems of the Beyond – </span><I><span style=\"font-size:12pt;\">Jenseits – than </span></I><span style=\"font-size:12pt;\">the weak, the\r\nlittle, the pitiful that do not dare to destroy and by that very fact\r\ncannot hope to create.</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;\">This is the Nietzsche we all\r\nknow. But there is another aspect of his which the world has yet been\r\nslow to recognise. For, at bottom, Nietzsche is not all storm and\r\nfury. If his Superman is a Destroying Angel, he is none the less an\r\nangel. If he is endowed with a supreme sense of strength and power,\r\nthere is also secreted in the core of his heart a sense of the\r\nbeautiful that illumines his somewhat sombre aspect. For although\r\nNietzsche is by birth a Slavo-Teuton, by culture and education he is\r\npre-eminently Hellenic. His earliest works are on the subject of\r\nGreek tragedy and form what he describes as an &quot;Apollonian\r\ndream.&quot; And to this dream, to this Greek aesthetic sense more\r\nthan to any thing else he sacrifices justice and pity and charity. To\r\nhim the weak and the miserable, the sick and the maimed are a sort of\r\nblot, a kind of ulcer on the beautiful face of humanity. The herd\r\nthat wallow in suffering and relish suffering disfigure the aspect of\r\nthe world and should therefore be relentlessly mowed out of\r\nexistence. By being pitiful to them we give our tacit assent to their\r\npersistence. And it is precisely because of this that Nietzsche has a\r\nhorror of Christianity. For compassion gives indulgence to all the\r\nugliness of the world and thus renders that ugliness a necessary and\r\nindispensable element of existence. To protect the weak, to\r\nsympathise with the lowly brings about more of weakness and more of\r\nlowliness. Nietzsche has an aristocratic taste par excellence –\r\nwhat he aims at is health and vigour and beauty. But above all it is\r\nan aristocracy of the spirit, an aristocracy endowed with all the\r\nrichness and beauty of the soul that Nietzsche wants to establish.\r\nThe beggar of the street is the </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<span style=\"font-size:10pt;\">Page- 23</span></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;\">symbol\r\nof ugliness, of the poverty of the spirit. And the so-called\r\naristocrat, die millionaire of today is as poor and ugly as any\r\nhelpless leper. The soul of either of them is made of the same dirty,\r\nsickly stuff. The tattered rags, the crouching heart, the effiminate\r\nnerve, the unenlightened soul are the standing ugliness of the world\r\nand they have no place in the ideal, the perfect humanity. Humanity,\r\naccording to Nietzsche, is made in order to be beautiful, to conceive\r\nthe beautiful, to create the</span></FONT></P>\r\n<P ALIGN=LEFT 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;\">beautiful. Nietzsche\'s Superman\r\nhas its perfect image in a Grecian statue of Zeus cut out in white\r\nmarble-Olympian grandeur shedding in every lineament Apollonian\r\nbeauty and Dionysian vigour.</span></FONT></P>\r\n<P ALIGN=LEFT 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; margin-top:0; margin-bottom:0; line-height:150%\">\r\n<FONT STYLE=\"font-size: 11pt\"><span style=\"font-size:12pt;\">The real secret of Nietzsche\'s\r\nphilosophy is not an adoration of brute force, of blind irrational\r\njoy in fighting and killing. Far from it, Nietzsche has no kinship\r\nwith Treitschke or Bernhardi. What Nietzsche wanted was a world\r\npurged of littleness and ugliness, a humanity, not of saints,\r\nperhaps, but of heroes, lofty in their ideal, great in their\r\nachievement, majestic in their empire-a race of titanic gods\r\nbreathing the glory of heaven itself. </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<span style=\"font-size:12pt;\">Page – 24</span></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>','-05_The Nietzschean Antichrist','','publish','closed','open','','05_the-nietzschean-antichrist','','','2021-11-23 17:58:04','2021-11-23 17:58:04','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/05_the-nietzschean-antichrist/',0,'post','',0),(1678,1,'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=\"20040209;8333800\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;1200000\">\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\">Success\r\nand its Conditions</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>SUCCESS\r\nin any undertaking can come only by the application of a quiet force.\r\nA force that is restless, shaky, nervous always misses the mark. A\r\nsteady, controlled, almost rigid hand alone can shoot the missile\r\nthat hits the bull\'s-eye. The Upanishad speaks of being one and\r\nindivisible with one\'s aim, even like an arrow-head fixed into the\r\ntarget. An undivided concentration naturally means an absolute\r\nunruffled tranquillity.</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>How is this tranquil energism to be secured? What are\r\nthe conditions that produce and maintain and foster it? The first\r\ncondition is self-confidence. One must have trust in oneself, a full\r\nfaith that one is able to do the thing. A pessimist, a half-hearted\r\ndoubter, a defeatist can never achieve anything in the world. All\r\nsuccessful men, whatever share they agreed to give to chance, had\r\nalways immense hope and faith. Against failures, against tremendous\r\nodds they have always persisted, always believed in their star. Like\r\nCaesar they said not only to themselves but also to others: &quot;Thou\r\ncarriest with thee the fate of Caesar.&quot; Only, of course, the\r\nself-confidence sometimes overrides itself, becomes conceit and\r\narrogance. Then you go beyond your depth, tempt the fates beyond your\r\ncontrol and open the door to failure. So along with self-confidence,\r\nthere must be an element of sobriety; we will call it modesty –\r\ntrue modesty that can perceive the extreme limit at least of the\r\npossible and the impossible. Such modesty itself is a source of\r\nserenity and calmness in the mind and nerves. Imagine a lion\r\ncouchant, aiming at its prey. The prey remains spellbound, unable to\r\nrun away. The lion\'s gaze is fixed upon its victim; its hypnotism\r\nconsists in a calm and absolute self-confidence, an unshakable\r\nassurance that its will shall prevail.</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>Man\'s self-confidence is, as I have said, apt to\r\noverleap</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 – 367</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>itself; it turns into self-conceit and blind and\r\nobstinate complacence. An animal by instinct knows how to remain\r\nwithin its limits and continue to be unfailing in its judgment: it is\r\ndomestic animals that begin to get muddled in their instinctive\r\nmovements. With the growth of the mental self-consciousness man loses\r\nthe sense of his limits and always seeks to exceed himself. And\r\ntherefore failure and fall have become almost his constant\r\ncompanions. His efforts are not commensurate with his powers. Hence\r\nin his case modesty is a great asset and a desideratum. Modesty, we\r\nsaid, is the consciousness of one\'s limitation – not\r\nover-estimating oneself, nor for that matter under-estimating\r\noneself: it is judging exactly what one is.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>That, however, is the case with the normal man with the\r\nnormal nature. But precisely because of the growth of\r\nself-consciousness, man has developed the power to increase his\r\npowers: he can extend the boundaries of his capacities and\r\npossibilities. He need not confine himself within the dimensions that\r\nhe naturally possesses or acquires in the normal course of his\r\ngrowth. He can follow an abnormal or extraordinary course of growth,\r\nbreak through his limits and establish contact with the vast and the\r\nillimitable and the incalculable, even the very fount and origin- of\r\nall power. That is the gift of Yoga, spiritual discipline.</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>Yoga brings in a different line and scheme of life. For\r\nit is built upon soul-consciousness, upon Divine Nature which means\r\nanother history of individual destiny. Even then tranquillity and\r\nself-confidence are at the basis of a Yogic life also and a new\r\ndegree of modesty and humility.</FONT><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 – 368</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>','-70_success and its Conditions','','publish','closed','open','','70_success-and-its-conditions','','','2021-11-23 17:58:04','2021-11-23 17:58:04','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/70_success-and-its-conditions/',0,'post','',0),(1679,1,'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=\"20040107;18321300\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040217;4021100\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 21.59cm 27.94cm; margin-left: 1.08cm; 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\">The Way to Unity</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>COMMON love, common labour and, above all, as the great\r\nFrench thinker, Ernest Renan,* pointed out, common suf&shy;fering –\r\nthat is the cement which welds together the disparate elements of a\r\nnation-a nation is not formed otherwise. A nation means peoples\r\ndiffering in race and religion, caste and creed and even language,\r\nfused together into a composite but indivisible unit. Not pact nor\r\nbalancing of interests nor sharing of power and profit can\r\npermanently combine and unify conflicting groups and collectivities.\r\nHindus and Muslims, the two major sections that are at loggerheads\r\ntoday in India, must be given a field, indeed more than one field,\r\nwhere they can, work together; they must be made to come in contact\r\nwith each other, to coalesce and dovetail into each other in as many\r\nways and directions as possible. Instead of keeping them separate in\r\nwater-tight compartments, in barred cages, as it were, lest they\r\npounce upon each other like wild beasts, it would be wiser to throw\r\nthem together; let them breathe the same air, live the same life,\r\nshare the same troubles, the same difficulties, solve the same\r\nproblems. That is how they</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<span style=\"font-size:10pt;\">*&quot;Dans le pass&eacute;, un h&eacute;ritage de\r\ngloire et de regrets &aacute; partager, dans l\'avenir un m&ecirc;me\r\nprogramme &agrave; r&eacute;aliser; avoir souffert, joui, esp&eacute;r&eacute;\r\nensemble, voil&agrave; ce qui vaut mieux que des douanes communes et\r\ndes fronti&eacute;res conformes aux id&eacute;es strat&eacute;giques:\r\nvoil&agrave; ce que l\'on comprend malgr&eacute; leg diversit&eacute;s\r\nde race et de langue. Je disais tout &agrave; l\'heure: &quot;avoir\r\nsouffert ensemble&quot;; oui, la souffrance en commun unit plus que\r\nla joie. En fait de souvenirs nationaux, les deuils valent mieux que\r\nleg triomphes.. . &quot;</span></P>\r\n<p align=\"right\" style=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Ernest Renan: &quot;Qu\'est-ce qu\'une nation?&quot;</I></FONT></p>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR><FONT SIZE=3>Translation: &quot;In the past a heritage of glory and\r\nregrets to share, in the future the same programme to realise; to\r\nhave suffered, enjoyed, hoped together, that indeed is better than\r\ncommon customs and strategic frontiers; that is what one understands\r\nin spite of diversities of race and language. I said just now: &quot;to\r\nhave suffered together&quot;; yes, common suffering unites more than\r\ncommon joy. In respect of the memories of a nation griefs are worth\r\nmore than triumphs. . . . &quot;</FONT></P>\r\n<P ALIGN=RIGHT STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Ernest Renan: &quot;What </I>is <I>a nation?&quot;</I></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 – 94</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>will\r\nbest understand, appreciate and even love each other, become comrades\r\nand companions, not rivals and opponents.</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>To have union, one must unite – division can never\r\nlead to unity. Also this unity is established automatically and\r\nirrevo&shy;cably, not by any abstract sense of justice and equality,\r\nnor by any romantic or imaginative feeling of fraternity, but by a\r\ndynamic <I>living together. </I>A common political and civic and\r\neconomic life creates a field of force that can draw together into a\r\nharmonious working the most contrary and refractory elements.</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>We have said, however, time and again, that the present\r\nwar is a great opportunity offered by Nature and Providence,\r\nopportunity that comes only once in a way; it is precisely the field\r\nof which we speak, the field <I><FONT FACE=\"Arial Narrow, sans-serif\">par\r\n</FONT>excellence, </I>which can compel all centrifugal elements to\r\ncome together, labour together, enjoy and suffer together and turn\r\nand transmute them into the very strongest centripetal components.</FONT><BR>\r\n			</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 SIZE=3>Page – 95</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>','-21_The Way to Unity','','publish','closed','open','','21_the-way-to-unity','','','2021-11-23 17:58:04','2021-11-23 17:58:04','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/21_the-way-to-unity/',0,'post','',0),(1680,1,'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=\"20040108;2382200\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040218;450500\">\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=\"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\"><B>THE QUEST AND THE GOAL</B></p>\r\n&nbsp;</p>\r\n<P LANG=\"en-US\" ALIGN=\"center\" STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<b>\r\n<FONT face=\"Times New Roman\" size=\"4\"><I>Man </I></FONT>\r\n<FONT face=\"Times New Roman,sans-serif\" size=\"4\"><I>and\r\nthe Gods</I></FONT></b></P>\r\n<P ALIGN=\"center\" STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<B><span style=\"font-size:12pt;\">1</span></B></P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">THE Earth symbolises and epitomises material Nature. It\r\nis the body and substance, the very personification, of\r\nuncon&shy;sciousness-Ignorance carried to the last limit and\r\nconcretised. It represents, figures the very opposite of the Reality\r\nat the summit. The supreme and original Reality is the quaternary:\r\n(1) Light, (2) Truth, (3) Love and (4) Life. They are the first and\r\nprimal godheads with whom creation starts and who preside over the\r\nwhole play of the manifestation. These gods that emanated out of the\r\nsupreme consciousness of the Divine Mother as her fundamental aspects\r\nand personalities had automatically an absolute freedom of action and\r\nmovement, otherwise they would not be divine personalities. And this\r\nfreedom could be exercised and was in fact exercised in cutting the\r\ntie with the mother consciousness, in order to follow a line of\r\nindependent and separate development instead of a merger life of\r\nsolidarity with the Supreme. The result was immediate and drastic-the\r\nprecipitation of a physical life and an earthly existence which\r\nnegated the very principles of the original nature of the godheads\r\nand brought forth exactly their contraries: instead of Light there\r\nbrooded Darkness and Inconscience, Truth turned to Falsehood, Love\r\nand Delight gave place to Hatred and Suffering and finally, instead\r\nof Life and Immortality there appeared Death. That was how\r\nseparation, &quot;the disobedience&quot; of the Bible, caused the\r\ndistortion that turned the gods into Asuras, that was how Lucifer\r\nbecame Satan.</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">And that was how Paradise was lost. But the story of\r\nParadise Regained is yet more marvellous. When the Divine Mother,</span></P>\r\n<P LANG=\"en-US\" 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 STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n267</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 creative infinite Consciousness found herself\r\nparcelled out and scattered (even like the body of Sati borne about\r\nby Shiva, in the well-known Indian legend) and lost in\r\nunconsciousness, something shot down from the Highest into the\r\nlowest, something in response to an appeal, a cry, as it were, from\r\nthe depth of the utter hopelessness in the heart of Matter and the\r\nInconscient. A dumb last-minute S O S from below – a </span><I><span style=\"font-size:12pt;\">De\r\nprofundis clamavi-went </span></I><span style=\"font-size:12pt;\">forth and the Grace descended: the Supreme\r\nhimself came down and entered into the scuttled dead particles of\r\nearth\'s dust as a secret core of light and flame, just a spark out of\r\nhis own conscious substance. The Earth received the Grace and held it\r\nin her bosom. Thus she had her soul born in her – the psychic being\r\nthat is to grow and evolve and bring about her redemption, her\r\ntransmutation into the divine substance.</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">This is the special privilege accorded to earth, </span><SPAN STYLE=\"font-size:12pt; text-decoration:none;\"><I>viz.,</I></SPAN><span style=\"font-size:12pt;\">\r\nshe has a soul, a spark consciousness imbedded in her unconscious\r\nsubstance that came from the highest summit, from the supreme Divine\r\nhimself. And thus earth became the representative, the personified\r\nform of the material universe; she became the mouthpiece of the\r\nextended universe, the head and front of creation, so that in and\r\nthrough her the supreme manifestation, the incarnation of the Divine\r\nmay take place.</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The Earth has come out of the universe, has evolved out\r\nof it as a distinct entity, carrying and developing within it the\r\nend, the purpose for which God created the world out of Himself. And\r\nas the earth epitomises the universe and becomes the instrument and\r\nchannel of an evolutionary manifestation, even so man takes up within\r\nhimself the earthly life and leads it to the high fulfilment intended\r\nfor it. Earth is there as the home of man, as his mother and nurse;\r\nshe has fashioned man out of her substratum and is seeking through\r\nhim the release, the growth and expression of her secret\r\nconsciousness.<BR>\r\n</span></P>\r\n<P LANG=\"en-US\" ALIGN=\"center\" STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<B><span style=\"font-size:12pt;\">2</span></B></P>\r\n			<P LANG=\"en-US\" ALIGN=\"center\" STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en-US\" ALIGN=\"justify\" STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The purpose of man\'s existence upon earth is the growth\r\nof his consciousness. Each human being is a soul, a psyche, a spark\r\nfrom the Spirit sent down into Matter, a ray from the</span></P>\r\n<P LANG=\"en-US\" 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 STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n268</span></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Divine Light descended upon earth and housed in a\r\nphysical body. The spark, the ray is to attain the amplitude and\r\nsplendour of its original form in the divine consciousness, to\r\nexpress that plenitude here below. This original, the archetype of\r\neach and every individual embodied upon earth is the central being,\r\nJivatman. At the beginning the individual soul in terrestrial\r\nevolution is just a tiny particle of consciousness: it evolves, that\r\nis to say, grows and increases in stature and potency, through a\r\nseries of lives upon this earth, each life bringing its quota of\r\nexperience that serves to tend the flame. When the soul has thus\r\ngrown and finally reached its optimum, and is in union with its\r\noriginal and archetype in the fullness of self-expression, what next?\r\nWhat is its destiny thereafter, how does it live or move\r\nhenceforward?</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Three courses are open to the perfected and completely\r\ndeveloped soul. First, it may remain, contented with its fullness,\r\nself-gathered and self-sufficient, dwelling in its own domain – the\r\npsychic world – and enjoying the even, equal, undisturbed felicity\r\nand beatitude of union with the Divine. This status may perhaps not\r\nbe chosen by many or for a long time. The second line that the Psyche\r\ncan adopt is to come down or remain upon earth and take a share in\r\nthe fulfilment of the Divine Purpose in the world. That purpose is\r\nthe transformation of the physical, making the material an embodiment\r\nof</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">the divine Light and Power and Bliss and Immortality. A\r\nthird development also may take place; this is not strictly speaking\r\nnormal, not the logical and inevitable happening in the course of\r\nthings, nor does it depend wholly upon any personal choice of the\r\npsychic being, so to say. It occurs when the force of a higher\r\ndestiny operates, for a special work and at a special time. It is\r\nwhen the psychic being is contacted with, made to identify itself\r\nwith, a godhead under a higher dispensation, when, in a word, a\r\ndivinity descends into a human soul.</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The gods are especial powers and executive agents of the\r\none Divine. They move and act in a special way with a special end in\r\nview. They are, we may say, highbrow entities: they carry things with\r\na high hand. That is to say, what they have got to do, they seek to\r\ndo without any consideration or computation of the means, without\r\nregard to the pauses and hindrances that naturally attend all\r\nterrestrial and human</span></P>\r\n<P LANG=\"en-US\" 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 STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n269</span></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<span style=\"font-size:12pt;\">achievements. God said, let there be light, and there\r\nwas light. That is also the way of the gods. There is here an\r\nimperial majesty and grandeur, a sweeping mastery and sovereign\r\nindifference,<BR>\r\n</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:1.03cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Remote from the Force that cries out in its pain,</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&sup1;</span></FONT><span style=\"font-size:12pt;\">\r\n\r\n</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">and<BR>\r\n</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:1.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Above joy and sorrow is that grandeur\'s walk:</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&sup2;</span></FONT><span style=\"font-size:12pt;\"><BR>\r\n</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The gods possess this high quality of crystal purity, of\r\na concentrated seeing will in which vision and execution form one\r\nsingle simultaneous movement, of the taut yet perfectly serene rhythm\r\nof a hero-consciousness. Something of that grandiose sweep of godly\r\nmarch – the Virgilian </span><I><span style=\"font-size:12pt;\">gradus divi – </span></I><span style=\"font-size:12pt;\">is</span><I><span style=\"font-size:12pt;\"> </span></I><span style=\"font-size:12pt;\">echoed in\r\nthese Vedic lines hymned to Varuna:</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<I><span style=\"font-size:12pt;\">Adabdh</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">Ä</span></FONT><span style=\"font-size:12pt;\">ni varunasya\r\nvrat</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">Ä</span></FONT><span style=\"font-size:12pt;\">ni vicaka</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">ś</span></FONT><span style=\"font-size:12pt;\">accandram</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">Ä</span></FONT><span style=\"font-size:12pt;\">\r\nnaktameti</span></I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">&quot;The moon comes out in the night revealing the\r\ninviolable workings of Varuna.&quot;</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Such are the gods, such is their nature:</span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The Spirit\'s free and absolute potencies Burn in the\r\nsolitude of the thoughts of God.</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&sup3;</span></FONT></P>\r\n<p align=\"justify\" style=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\"><span style=\"font-size:12pt;\">and</span></p>\r\n<P ALIGN=\"justify\" STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Unmoved by cry of revolt and ignorant prayer</span></P>\r\n<P LANG=\"en-US\" ALIGN=\"justify\" STYLE=\"text-indent:2.01cm; margin-right:1.77cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">They reckon not our virtue and our sin,</span></P>\r\n<P LANG=\"en-US\" ALIGN=\"justify\" STYLE=\"text-indent:2.01cm; margin-right:1.77cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">They bend not to the voices that implore.<sup>4</sup></span></P>\r\n<P ALIGN=\"justify\" STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">\r\nHuman nature, human movement, is, however, different.\r\nMan, the terrestrial creature, has developed as the result of a slow\r\ngrowth, through struggle and suffering, the </span><I><span style=\"font-size:12pt;\">sturm und drang </span></I><span style=\"font-size:12pt;\">of\r\nan arduous ascent. He knows of things which the gods do not. He has\r\nan experience which even they, strange to say, covet. First of all,\r\nit must be borne in mind that the gods</span></P>\r\n			<P ALIGN=\"justify\" STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:10pt;\">1 Sri Aurobindo: </span><I><span style=\"font-size:10pt;\">Savitri-Book </span></I><span style=\"font-size:10pt;\">1, Canto 4</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:10pt;\">2 ibid</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:10pt;\">3 ibid \r\n</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:10pt;\">4 ibid</span></P>\r\n<P LANG=\"en-US\" 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 STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n270</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;\">represent only one mode of consciousness, a fixed and\r\ndefinite type – a god is bound by his godhood; but man embodies all\r\nthe modes of consciousness, he is an ever growing and changing type.\r\nMan is an epitome of creation, he is coterminous with Nature. If he\r\nis that within which is wholly divine – consciousness and bliss,\r\ntruth and immortality – phenomenally he is also quite the opposite\r\n– earthly, unconsciousness, pain and suffering, ignorance and\r\nfalsehood, incapacity and death. If heaven is his father, the earth\r\nis his mother</span><I><span style=\"font-size:12pt;\"> – dyaur me </span><FONT FACE=\"Arial Narrow, sans-serif\"><span style=\"font-size:12pt;\">pit</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">Ä</span></FONT><span style=\"font-size:12pt;\">\r\n</span></FONT><span style=\"font-size:12pt;\">m</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">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\nPrthiv</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">ī</span></FONT><span style=\"font-size:12pt;\">riyam. </span></I><span style=\"font-size:12pt;\">And all the\r\ngradations in between he has in him and can become any.</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Man possesses characters that mark him as an entity </span><I><span style=\"font-size:12pt;\">sui\r\ngeneris</span></I><span style=\"font-size:12pt;\"> and give him the value that is his. First, toil and\r\nsuffering and more failures than success have given him the quality\r\nof endurance and patience, of humility and quietness. That is the\r\nquality of earth-nature – earth is always spoken of by the poets\r\nand seers as all-bearing and all-forgiving. She never protests under\r\nany load put upon her, never rises in revolt, never in a hurry or in\r\nworry, she goes on with her appointed labour silently, steadily,\r\ncalmly, unflinchingly. Human consciousness can take infinite pains,\r\ngo through the infinite details of execution, through countless\r\nrepetitions and mazes: patience and perseverance are the very badge\r\nand blazon of the tribe. Ribhus, the artisans of immortality –\r\nchildren of Mahasaraswati – were originally men, men who. have\r\nlaboured into godhood. Human nature knows to wait, wait infinitely,\r\nas it has all the eternity before it and can afford and is prepared\r\nto continue and persist life after life. I do not say that all men\r\ncan do it and are of this nature; but there is this essential\r\ncapacity in human nature. The gods, who are usually described as the\r\nvery embodiment of calmness and firmness, of a serene and\r\nconcentrated will to achieve, nevertheless suffer ill any delay or\r\nhindrance to their work. Man has not perhaps the even tenor, the\r\nsteadiness of their movement, even though intense and fast flowing;\r\nbut what man possesses is persistence through ups and downs-his path\r\nis rugged with rise and fall, as the poet says. The steadiness or the\r\nstaying power of the gods contains something of the nature of\r\nindifference, something hard in its grain, not unlike a crystal or a\r\ndiamond. But human patience, when it has formed and taken shape,\r\npossesses a</span></P>\r\n<P LANG=\"en-US\" 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 STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n271</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;\">mellowness, an understanding, a sweet reasonableness and\r\na resilience all its own. And because of its intimacy with the tears\r\nof things, because of its long travail and calvary, human\r\nconsciousness is suffused with a quality that is peculiarly human and\r\nhumane-that of sympathy, compassion, comprehension, the psychic\r\nfeeling of closeness and oneness. The gods are, after all, egoistic;\r\nunless in their supreme supramental status where they are one and\r\nidentical with the Divine himself; on the lower levels, in their own\r\ndomains, they are separate, more or less immiscible entities, as it\r\nwere; greater stress is laid here upon their individual functioning\r\nand fulfilment than upon their solidarity. Even if they have not the\r\negoism of the Asuras that sets itself in revolt and antagonism to the\r\nDivine, still they have to the fullest extent the sense of a separate\r\nmission that each has to fulfil, which none else can fulfil and so\r\neach is bound rigidly to its own orbit of activity. There is no\r\nmixture in their workings – na </span><I><span style=\"font-size:12pt;\">methate, </span></I><span style=\"font-size:12pt;\">as the Vedas say;\r\nthe conflict of the later gods, the apple of discord that drove each\r\nto establish his hegemony over the rest, as narrated in the\r\nmythologies and popular legends, carry the difference to a degree\r\nnatural to the human level and human modes and reactions. The egoism\r\nof the gods may have the gait of aristocracy about it, it has the\r\naloofness and indifference and calm nonchalance that go often with\r\nnobility: it has a family likeness to the egoism of an ascetic, of a\r\nsaint – it is </span><I><span style=\"font-size:12pt;\">s</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">Ä</span></FONT><span style=\"font-size:12pt;\">ttwic; </span></I><span style=\"font-size:12pt;\">still\r\nit is egoism. It may prove even more difficult to break and dissolve\r\nthan the violent and ebullient </span><I><span style=\"font-size:12pt;\">r</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">Ä</span></FONT><span style=\"font-size:12pt;\">jasic\r\n</span></I><span style=\"font-size:12pt;\">pride of a vital being. Human failings in this respect are\r\ngenerally more complex and contain all shades and rhythms. And yet\r\nthat is not the whole or dominant mystery of man\'s nature. His egoism\r\nis thwarted at every step – from outside, by, the force of\r\ncircumstances, the force of counter-egoisms, and from inside, for\r\nthere is there the thin little voice that always </span><I><span style=\"font-size:12pt;\">cuts </span></I><span style=\"font-size:12pt;\">across\r\negoism\'s play and takes away from it something of its elemental blind\r\nmomentum. The gods know not of this division in their nature, this\r\nschizophrenia, as the malady is termed nowadays, which is the source\r\nof the eternal strain of melancholy in human nature of which Matthew\r\nArnold speaks, of the Shelleyan saddest thoughts: Nietzsche need not\r\nhave gone elsewhere in his quest for the origin and birth</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<FONT STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n272</span></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span style=\"font-size:12pt;\">of Tragedy. A Socrates discontented, the Christ as the\r\nMan of Sorrows, and Amitabha, the soul of pity and compassion are\r\npeculiarly human phenomena. They are not merely human weaknesses and\r\nfailings that are to be brushed aside with a godlike disdain; but\r\nthey contain and yield a deeper sap of life and out of them a richer\r\nfulfilment is being elaborated.</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Human understanding, we know, is a tangled skein of\r\nlight and shade – more shade perhaps than light – of knowledge\r\nand ignorance, of ignorance straining towards knowledge. And yet this\r\nlimited and earthly frame that mind is has something to give which\r\neven the overmind of the gods does not possess and needs. It is\r\nindeed a frame, even though perhaps a steel frame, to hold and fix\r\nthe pattern of knowledge, that arranges, classifies, consolidates\r\neffective ideas, as they are translated into facts and events. It has\r\nnot the initiative, the creative power of the vision of a god, but it\r\nis an indispensable aid, a precious instrument for the canalisation\r\nand expression of that vision, for the intimate application of the\r\ndivine inspiration to physical life and external conduct. If nothing\r\nelse, it is a sort of blue print which an engineer of life cannot\r\nforego if he has to execute his work of building a new life\r\naccurately and beautifully and perfectly.</span></P>\r\n			<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<B><span style=\"font-size:12pt;\">3</span></B></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\"><BR>We have spoken of the stability, the fixity, the\r\nrigidity even, of the god type and we contrasted it with the\r\nvariability, the many-sidedness, the multiple character of the human\r\nconsciousness. In another view, however, the tables are turned and\r\nthe opposite appears as the truth. Man, for example., has a physical\r\nbody and nothing is more definite and fixed and rigid than this\r\nmaterial sheath. The gods have no body, but they have a form which is\r\nsupple and changeful, not hard and crystallised like the human\r\nfigure. Gods, we said, are cosmic forces – lines (or vectors, if we\r\nwish to be scientifically precise) of universal forces; this does not\r\nmean that they have no shape or form. They too have a form and can be\r\nrecognised by it even as a human being is recognisable</span></P>\r\n<P LANG=\"en-US\" 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 STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n273</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;\">by his body. In spite of variability the form retains\r\nits identity. The form changes, for a god has the capacity to act in\r\ndifferent contexts at the same time; within his own universe a god is\r\nmulti-dimensional. The Indian seer and artist often seeks to convey\r\nthis character of the immortals by giving them a plurality of arms\r\nand heads. In modern times the inspiration behind the surrealist\r\nmovement lies precisely in this attempt to express simultaneity of\r\ndiverse gestures and activities, a synthetic close-up of succeeding\r\nmoments and disparate objects or events. But in spite of all changes\r\nProteus remains Proteus and can be recognised as such by the vigilant\r\nand careful eye. The human frame, we have said, is more fixed and\r\nrigid, being made of the material substance. It has not evidently the\r\nvariability of the body of a god. And yet there is a deeper mystery:\r\nthe human body is not or need not be so inflexible as it appears to\r\nbe or as it usually is. It has considerable plastic capacities. We\r\nwould say that the human body holds a marvellous </span><I><span style=\"font-size:12pt;\">juste milieu.</span></I><span style=\"font-size:12pt;\">\r\nBy its solid concreteness it acts as a fortress for the inner\r\nconsciousness to dwell in safe from easy attacks of the hostiles: it\r\nacts also as a firm weapon for the same inner consciousness to cut\r\ninto the material world and indent and impress its pattern of truth\r\nupon an otherwise hard and refractory material made of ignorance and\r\nobscurity and falsehood. Furthermore, it is supple enough to receive\r\nand record into its grain the pattern and substance of the higher\r\nreality. The image of the transubstantiation of bread and wine into\r\nthe flesh and blood of Christ is symbolic of the alchemy of which the\r\nhuman body is capable when one knows how to treat it in occult\r\nknowledge and power. The human body can suffer a sea-change which is\r\nnot within the reach of the radiant body of an immortal.</span></P>\r\n<P ALIGN=\"center\" STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<B><span style=\"font-size:12pt;\">4</span></B></P>\r\n			<P ALIGN=\"center\" STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">Divine Love is something aloof, apart, beyond. Even then\r\nit is there behind supporting, animating, helping all and everything.\r\nIt is indeed the secret Delight in things. It is the sense of utter\r\nidentity of Self and self. Its status is in the Transcendent where\r\nLove and Life and Light are fused to</span><span style=\"font-size:12pt;\">gether </span></P>\r\n<P LANG=\"en-US\" 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 STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n274</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;\">into one single absolute reality. When it\r\nexpresses itself, that is to say, when it makes its presence felt as\r\nsuch in its supreme nature, it seems almost like indifference, so\r\ncalm and tranquil and poised it is, wide and vast and far and away,\r\nunlike anything human. Indeed human consciousness would view it\r\nalmost as heartlessness. It has the non-humanity of which A.E. speaks\r\nin those famous lines:<BR>\r\n</span></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<span style=\"font-size:12pt;\">Like winds or waters were her ways:</span></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<span style=\"font-size:12pt;\">They heed not immemorial cries;</span></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<span style=\"font-size:12pt;\">They move to their high destinies</span></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<span style=\"font-size:12pt;\">Beyond the little voice that prays.</span></P>\r\n<p align=\"justify\" style=\"margin-left:2.2cm; line-height:150%; margin-top:0; margin-bottom:0\"><span style=\"font-size:12pt;\">&nbsp;</span></p>\r\n<P LANG=\"en-US\" ALIGN=\"justify\" STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">or to which Victor Hugo gives a very similar expression:<BR>\r\n</span></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<span style=\"font-size:12pt;\">Nos destins t</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&eacute;</span></FONT><span style=\"font-size:12pt;\">n</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&eacute;</span></FONT><span style=\"font-size:12pt;\">breux\r\nvont sous des lois immenses</span></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<span style=\"font-size:12pt;\">Que rien ne d</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&eacute;</span></FONT><span style=\"font-size:12pt;\">concerte\r\net que rien n\'attendrit.</span></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<span style=\"font-size:12pt;\">Vous ne pouvez avoir de subites cl</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&eacute;</span></FONT><span style=\"font-size:12pt;\">mences</span></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<span style=\"font-size:12pt;\">Qui d</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&eacute;</span></FONT><span style=\"font-size:12pt;\">rangent le\r\nmonde, </span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&ocirc;</span></FONT><span style=\"font-size:12pt;\"> Dieu, tranquille\r\nesprit!</span><FONT FACE=\"Luxi Serif\"><span style=\"font-size:12pt;\">&sup1;</span></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">This is the divine love, love proper to Maheshwari. But\r\nthere is another love more intimate, close, human-the love of\r\nMahalakshmi. This is the love that comes down here upon earth and\r\ntakes on an earthly quality, a terrestrial vibration. In other words,\r\nit has what we call the psychic quality that characterises the human\r\nfeeling with its peculiar charm and sweetness and intensity and\r\nmagic. It goes with&shy;out saying that by human we do not \'mean here\r\nthe gross human thing which is more animal than human, a matter of\r\nthe external heart, made up of crude passion and egoistic demand, but\r\nthat which is the truth of all this deviation and deformation, lying\r\nbehind in the inner heart. The psychic being is a special creation in\r\nand for earth, in and for man, the earthly creature. It is, as we\r\nhave said, divine Grace imbedded in Matter.</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The gods are glorious beings; they are aspects and\r\npersonalities of the Divine, presiding and ruling over the cosmic\r\nlaws, each with his own truth and norm and dominion,<BR>\r\n</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT STYLE=\"font-size: 9pt\"><FONT FACE=\"Luxi Serif\"><span style=\"font-size:10pt;\">&sup1;\r\n</span></FONT><span style=\"font-size:10pt;\">Our dark destinies move under vast laws that nothing diverts,\r\nnothing softens. Thou canst not have sudden clemencies that disturb\r\nthe world, 0 God, Spirit tranquil!-Victor Hugo, </span><I><span style=\"font-size:10pt;\">A Villequier.</span></I></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=\"center\" STYLE=\"border-bottom:1px solid black; font-style:normal; 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 STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n275</span></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"font-style:normal; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">although, in the higher status, all work together and\r\nharmoniously. Even then they do not possess a soul, a psychic core of\r\nbeing. They are forms and powers of consciousness organised round a\r\ndivine truth, a typal Idea; but they do not have this exquisite\r\npresence secretly seated in the heart, which is the privilege of the\r\nterrestrial creature.</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">And the exquisiteness, the special quality of this inner\r\nHeart is mostly if not wholly derived from a particular factor of\r\nterrestrial evolution. For the journey here is a sacrifice, a passage\r\nthrough pain and suffering, even through frustration and death. The\r\ntears that accompany the mortal being in his calvary of an earthly\r\nlife serve precisely as a holy unction of purification, give a sweet\r\nintensity to all his urges in the progressive march to Resurrection.\r\nThis is the Immanent Divine who has to be worshipped and realised as\r\nmuch as the Transcendent Divine, if man is to fulfil himself wholly\r\nand earth justify its existence.</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">The legend of the great ascetic Sankaracharya going\r\nstraight to the realisation of the Supreme knowledge in Brahman but\r\nobliged to come down and enter into another earthly body for the\r\nexperience of love, even earthly love, in order to complete his\r\nrealisation is instructive and illustrates our point.</span></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:12pt;\">As the human aspiration is to reach out towards\r\ndivinity, the gods too at times are not satisfied with their closed\r\ndivine status. They lean down to help humanity, to bring it up into\r\ntheir consciousness; but also they seek this contact and unification\r\nfor their own sake, for a change and transformation in themselves;\r\nthey may seek to rise further in a higher status of consciousness or\r\nthey may wish to participate in the earthly travail, in the human\r\nendeavour. In either case the channel lies through the human\r\nconsciousness. In the Vedas the gods always look to men, almost\r\ndepend upon them for their own fulfilment and enrichment. Men ask the\r\ngods for wealth and plenty – material as well as spiritual – the\r\ngods too ask from men the sacrifice, the sacrifice that pours out the\r\nsubstance of the human reality upon which they feed and grow. The\r\nGita speaks of the same covenant – the interchange of gifts between\r\nthe two, each increasing the other and both attaining the highest\r\ngood.</span></P>\r\n<P LANG=\"en-US\" 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 STYLE=\"font-size: 8pt\"><span style=\"font-size:12pt;\">Page –\r\n276</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>','-49_Man and the Gods','','publish','closed','open','','49_man-and-the-gods','','','2021-11-23 17:58:04','2021-11-23 17:58:04','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/49_man-and-the-gods/',0,'post','',0),