Creative Unity Part 4

There was an immense stretch of silence on the left sh.o.r.e as well as on the right, but the two sh.o.r.es spoke to me of the two different historical dramas enacted. The civilisation which found its growth in Egypt was continued across long centuries, elaborately rich with sentiments and expressions of life, with pictures, sculptures, temples, and ceremonials. This was a country whose guardian-spirit was a n.o.ble river, which spread the festivities of life on its banks across the heart of the land. There man never raised the barrier of alienation between himself and the rest of the world.

On the opposite sh.o.r.e of the Red Sea the civilisation which grew up in the inhospitable soil of Arabia had a contrary character to that of Egypt. There man felt himself isolated in his hostile and bare surroundings. His idea of G.o.d became that of a jealous G.o.d. His mind naturally dwelt upon the principle of separateness. It roused in him the spirit of fight, and this spirit was a force that drove him far and wide. These two civilisations represented two fundamental divisions of human nature. The one contained in it the spirit of conquest and the other the spirit of harmony. And both of these have their truth and purpose in human existence.

The characters of two eminent sages have been described in our mythology. One was Vashishtha and another Vishvamitra. Both of them were great, but they represented two different types of wisdom; and there was conflict between them. Vishvamitra sought to achieve power and was proud of it; Vashishtha was rudely smitten by that power. But his hurt and his loss could not touch the illumination of his soul; for he rose above them and could forgive. Ramachandra, the great hero of our epic, had his initiation to the spiritual life from Vashishtha, the life of inner peace and perfection. But he had his initiation to war from Vishvamitra, who called him to kill the demons and gave him weapons that were irresistible.

Those two sages symbolise in themselves the two guiding spirits of civilisation. Can it be true that they shall never be reconciled? If so, can ever the age of peace and co-operation dawn upon the human world? Creation is the harmony of contrary forces-the forces of attraction and repulsion. When they join hands, all the fire and fight are changed into the smile of flowers and the songs of birds. When there is only one of them triumphant and the other defeated, then either there is the death of cold rigidity or that of suicidal explosion.

Humanity, for ages, has been busy with the one great creation of spiritual life. Its best wisdom, its discipline, its literature and art, all the teachings and self-sacrifice of its n.o.blest teachers, have been for this. But the harmony of contrary forces, which give their rhythm to all creation, has not yet been perfected by man in his civilisation, and the Creator in him is baffled over and over again.

He comes back to his work, however, and makes himself busy, building his world in the midst of desolation and ruins. His history is the history of his aspiration interrupted and renewed. And one truth of which he must be reminded, therefore, is that the power which accomplishes the miracle of creation, by bringing conflicting forces into the harmony of the One, is no pa.s.sion, but a love which accepts the bonds of self-control from the joy of its own immensity-a love whose sacrifice is the manifestation of its endless wealth within itself.

AN INDIAN FOLK RELIGION

I

In historical time the Buddha comes first of those who declared salvation to all men, without distinction, as by right man's own. What was the special force which startled men's minds and, almost within the master's lifetime, spread his teachings over India? It was the unique significance of the event, when a man came to men and said to them, "I am here to emanc.i.p.ate you from the miseries of the thraldom of self." This wisdom came, neither in texts of Scripture, nor in symbols of deities, nor in religious practices sanctified by ages, but through the voice of a living man and the love that flowed from a human heart.

And I believe this was the first occasion in the history of the world when the idea of the Avatar found its place in religion. Western scholars are never tired of insisting that Buddhism is of the nature of a moral code, coldly leading to the path of extinction. They forget that it was held to be a religion that roused in its devotees an inextinguishable fire of enthusiasm and carried them to lifelong exile across the mountain and desert barriers. To say that a philosophy of suicide can keep kindled in human hearts for centuries such fervour of self-sacrifice is to go against all the laws of sane psychology. The religious enthusiasm which cannot be bound within any daily ritual, but overflows into adventures of love and beneficence, must have in its centre that element of personality which rouses the whole soul. In answer, it may possibly be said that this was due to the personality of Buddha himself. But that also is not quite true. The personality which stirs the human heart to its immense depths, leading it to impossible deeds of heroism, must in that process itself reveal to men the infinite which is in all humanity. And that is what happened in Buddhism, making it a religion in the complete sense of the word.

Like the religion of the Upanishads, Buddhism also generated two divergent currents; the one impersonal, preaching the abnegation of self through discipline, and the other personal, preaching the cultivation of sympathy for all creatures, and devotion to the infinite truth of love; the other, which is called the Mahayana, had its origin in the positive element contained in Buddha's teachings, which is immeasurable love. It could never, by any logic, find its reality in the emptiness of the truthless abyss. And the object of Buddha's meditation and his teachings was to free humanity from sufferings. But what was the path that he revealed to us? Was it some negative way of evading pain and seeking security against it? On the contrary, his path was the path of sacrifice-the utmost sacrifice of love. The meaning of such sacrifice is to reach some ultimate truth, some positive ideal, which in its greatness can accept suffering and trans.m.u.te it into the profound peace of self-renunciation. True emanc.i.p.ation from suffering, which is the inalienable condition of the limited life of the self, can never be attained by fleeing from it, but rather by changing its value in the realm of truth-the truth of the higher life of love.

We have learnt that, by calculations made in accordance with the law of gravitation, some planets were discovered exactly in the place where they should be. Such a law of gravitation there is also in the moral world. And when we find men's minds disturbed, as they were by the preaching of the Buddha, we can be sure, even without any corroborative evidence, that there must have been some great luminous body of attraction, positive and powerful, and not a mere unfathomable vacancy. It is exactly this which we discover in the heart of the Mahayana system; and we have no hesitation in saying that the truth of Buddhism is there. The oil has to be burnt, not for the purpose of diminishing it, but for the purpose of giving light to the lamp. And when the Buddha said that the self must go, he said at the same moment that love must be realised. Thus originated the doctrine of the Dharma-kaya, the Infinite Wisdom and Love manifested in the Buddha. It was the first instance, as I have said, when men felt that the Universal and the Eternal Spirit was revealed in a human individual whom they had known and touched. The joy was too great for them, since the very idea itself came to them as a freedom-a freedom from the sense of their measureless insignificance. It was the first time, I repeat, when the individual, as a man, felt in himself the Infinite made concrete.

What was more, those men who felt the love welling forth from the heart of Buddhism, as one with the current of the Eternal Love itself, were struck with the idea that such an effluence could never have been due to a single cataclysm of history-unnatural and therefore untrue.

They felt instead that it was in the eternal nature of truth, that the event must belong to a series of manifestations; there must have been numberless other revelations in the past and endless others to follow.

The idea grew and widened until men began to feel that this Infinite Being was already in every one of them, and that it rested with themselves to remove the sensual obstructions and reveal him in their own lives. In every individual there was, they realised, the potentiality of Buddha-that is to say, the Infinite made manifest.

We have to keep in mind the great fact that the preaching of the Buddha in India was not followed by stagnation of life-as would surely have happened if humanity was without any positive goal and his teaching was without any permanent value in itself. On the contrary, we find the arts and sciences springing up in its wake, inst.i.tutions started for alleviating the misery of all creatures, human and non-human, and great centres of education founded. Some mighty power was suddenly roused from its obscurity, which worked for long centuries and changed the history of man in a large part of the world.

And that power came into its full activity only by the individual being made conscious of his infinite worth. It was like the sudden discovery of a great mine of living wealth.

During the period of Buddhism the doctrine of deliverance flourished, which reached all mankind and released man's inner resources from neglect and self-insult. Even to-day we see in our own country human nature, from its despised corner of indignity, slowly and painfully finding its way to a.s.sert the inborn majesty of man. It is like the imprisoned tree finding a rift in the wall, and sending out its eager branches into freedom, to prove that darkness is not its birthright, that its love is for the sunshine. In the time of the Buddha the individual discovered his own immensity of worth, first by witnessing a man who united his heart in sympathy with all creatures, in all worlds, through the power of a love that knew no bounds; and then by learning that the same light of perfection lay confined within himself behind the clouds of selfish desire, and that the Bodhi-hridaya-"the heart of the Eternal Enlightenment"-every moment claimed its unveiling in his own heart. Nagarjuna speaks of this Bodhi-hridaya (another of whose names is Bodhi-Citta) as follows:

One who understands the nature of the Bodhi-hridaya, sees everything with a loving heart; for love is the essence of Bodhi-hridaya.[1]

[Footnote 1: _Outlines of Mahayana Buddhism_, by Dr. D. T.

Suzuki.]

My object in writing this paper is to show, by the further help of ill.u.s.tration from a popular religious sect of Bengal, that the religious instinct of man urges him towards a truth, by which he can transcend the finite nature of the individual self. Man would never feel the indignity of his limitations if these were inevitable. Within him he has glimpses of the Infinite, which give him a.s.surance that this truth is not in his limitations, but that this truth can be attained by love. For love is the positive quality of the Infinite, and love's sacrifice accordingly does not lead to emptiness, but to fulfilment, to Bodhi-hridaya, "the heart of enlightenment."

The members of the religious sect I have mentioned call themselves "Baul." They live outside social recognition, and their very obscurity helps them in their seeking, from a direct source, the enlightenment which the soul longs for, the eternal light of love.

It would be absurd to say that there is little difference between Buddhism and the religion of these simple people, who have no system of metaphysics to support their faith. But my object in bringing close together these two religions, which seem to belong to opposite poles, is to point out the fundamental unity in them. Both of them believe in a fulfilment which is reached by love's emanc.i.p.ating us from the dominance of self. In both these religions we find man's yearning to attain the infinite worth of his individuality, not through any conventional valuation of society, but through his perfect relationship with Truth. They agree in holding that the realisation of our ultimate object is waiting for us in ourselves. The Baul likens this fulfilment to the blossoming of a bud, and sings:

Make way, O bud, make way, Burst open thy heart and make way.

The opening spirit has overtaken thee, Canst thou remain a bud any longer?

II

One day, in a small village in Bengal, an ascetic woman from the neighbourhood came to see me. She had the name "Sarva-khepi" given to her by the village people, the meaning of which is "the woman who is mad about all things." She fixed her star-like eyes upon my face and startled me with the question, "When are you coming to meet me underneath the trees?" Evidently she pitied me who lived (according to her) prisoned behind walls, banished away from the great meeting-place of the All, where she had her dwelling. Just at that moment my gardener came with his basket, and when the woman understood that the flowers in the vase on my table were going to be thrown away, to make place for the fresh ones, she looked pained and said to me, "You are always engaged reading and writing; you do not see." Then she took the discarded flowers in her palms, kissed them and touched them with her forehead, and reverently murmured to herself, "Beloved of my heart." I felt that this woman, in her direct vision of the infinite personality in the heart of all things, truly represented the spirit of India.

In the same village I came into touch with some Baul singers. I had known them by their names, occasionally seen them singing and begging in the street, and so pa.s.sed them by, vaguely cla.s.sifying them in my mind under the general name of Vairagis, or ascetics.

The time came when I had occasion to meet with some members of the same body and talk to them about spiritual matters. The first Baul song, which I chanced to hear with any attention, profoundly stirred my mind. Its words are so simple that it makes me hesitate to render them in a foreign tongue, and set them forward for critical observation. Besides, the best part of a song is missed when the tune is absent; for thereby its movement and its colour are lost, and it becomes like a b.u.t.terfly whose wings have been plucked.

The first line may be translated thus: "Where shall I meet him, the Man of my Heart?" This phrase, "the Man of my Heart," is not peculiar to this song, but is usual with the Baul sect. It means that, for me, the supreme truth of all existence is in the revelation of the Infinite in my own humanity.

"The Man of my Heart," to the Baul, is like a divine instrument perfectly tuned. He gives expression to infinite truth in the music of life. And the longing for the truth which is in us, which we have not yet realised, breaks out in the following Baul song:

Where shall I meet him, the Man of my Heart?

He is lost to me and I seek him wandering from land to land.

I am listless for that moonrise of beauty, which is to light my life, which I long to see in the fulness of vision, in gladness of heart.

The name of the poet who wrote this song was Gagan. He was almost illiterate; and the ideas he received from his Baul teacher found no distraction from the self-consciousness of the modern age. He was a village postman, earning about ten shillings a month, and he died before he had completed his teens. The sentiment, to which he gave such intensity of expression, is common to most of the songs of his sect. And it is a sect, almost exclusively confined to that lower floor of society, where the light of modern education hardly finds an entrance, while wealth and respectability shun its utter indigence.

In the song I have translated above, the longing of the singer to realise the infinite in his own personality is expressed. This has to be done daily by its perfect expression in life, in love. For the personal expression of life, in its perfection, is love; just as the personal expression of truth in its perfection is beauty.

In the political life of the modern age the idea of democracy has given mankind faith in the individual. It gives each man trust in his own possibilities, and pride in his humanity. Something of the same idea, we find, has been working in the popular mind of India, with regard to its religious consciousness. Over and over again it tries to a.s.sert, not only that G.o.d is _for_ each of us, but also that G.o.d is _in_ each of us. These people have no special incarnations in their simple theology, because they know that G.o.d is special to each individual. They say that to be born a man is the greatest privilege that can fall to a creature in all the world. They a.s.sert that G.o.ds in Paradise envy human beings. Why? Because G.o.d's will, in giving his love, finds its completeness in man's will returning that love.

Therefore Humanity is a necessary factor in the perfecting of the divine truth. The Infinite, for its self-expression, comes down into the manifoldness of the Finite; and the Finite, for its self-realisation, must rise into the unity of the Infinite. Then only is the Cycle of Truth complete.

The dignity of man, in his eternal right of Truth, finds expression in the following song, composed, not by a theologian or a man of letters, but by one who belongs to that ninety per cent of the population of British India whose education has been far less than elementary, in fact almost below zero:

My longing is to meet you in play of love, my Lover; But this longing is not only mine, but also yours.

For your lips can have their smile, and your flute its music, only in your delight in my love; and therefore you are importunate, even as I am.

If the world were a mere expression of formative forces, then this song would be pathetic in its presumption. But why is there beauty at all in creation-the beauty whose only meaning is in a call that claims disinterestedness as a response? The poet proudly says: "Your flute could not have its music of beauty if your delight were not in my love. Your power is great-and there I am not equal to you-but it lies even in me to make you smile, and if you and I never meet, then this play of love remains incomplete."

If this were not true, then it would be an utter humiliation to exist at all in this world. If it were solely _our_ business to seek the Lover, and _his_ to keep himself pa.s.sively aloof in the infinity of his glory, or actively masterful only in imposing his commands upon us, then we should dare to defy him, and refuse to accept the everlasting insult latent in the one-sided importunity of a slave. And this is what the Baul says-he who, in the world of men, goes about singing for alms from door to door, with his one-stringed instrument and long robe of patched-up rags on his back:

I stop and sit here on the road. Do not ask me to walk farther.

If your love can be complete without mine, let me turn back from seeing you.

I have been travelling to seek you, my friend, for long; Yet I refuse to beg a sight of you, if you do not feel my need.

I am blind with market dust and midday glare, and so wait, my heart's lover, in hopes that your own love will send you to find me out.

The poet is fully conscious that his value in the world's market is pitifully small; that he is neither wealthy nor learned. Yet he has his great compensation, for he has come close to his Lover's heart. In Bengal the women bathing in the river often use their overturned water jars to keep themselves floating when they swim, and the poet uses this incident for his simile:

It is lucky that I am an empty vessel, For when you swim, I keep floating by your side.

Your full vessels are left on the empty sh.o.r.e, they are for use; But I am carried to the river in your arms, and I dance to the rhythm of your heart-throbs and heaving of the waves.

The great distinguished people of the world do not know that these beggars-deprived of education, honour, and wealth-can, in the pride of their souls, look down upon them as the unfortunate ones, who are left on the sh.o.r.e for their worldly uses, but whose life ever misses the touch of the Lover's arms.

The feeling that man is not a mere casual visitor at the palace-gate of the world, but the invited guest whose presence is needed to give the royal banquet its sole meaning, is not confined to any particular sect in India. Let me quote here some poems from a mediaeval poet of Western India-Jnandas-whose works are nearly forgotten, and have become scarce from the very exquisiteness of their excellence. In the following poem he is addressing G.o.d's messenger, who comes to us in the morning light of our childhood, in the dusk of our day's end, and in the night's darkness: