Creative Unity Part 8

THE NATION

The peoples are living beings. They have their distinct personalities.

But nations are organisations of power, and therefore their inner aspects and outward expressions are everywhere monotonously the same.

Their differences are merely differences in degree of efficiency.

In the modern world the fight is going on between the living spirit of the people and the methods of nation-organising. It is like the struggle that began in Central Asia between cultivated areas of man's habitation and the continually encroaching desert sands, till the human region of life and beauty was choked out of existence. When the spread of higher ideals of humanity is not held to be important, the hardening method of national efficiency gains a certain strength; and for some limited period of time, at least, it proudly a.s.serts itself as the fittest to survive. But it is the survival of that part of man which is the least living. And this is the reason why dead monotony is the sign of the spread of the Nation. The modern towns, which present the physiognomy due to this dominance of the Nation, are everywhere the same, from San Francisco to London, from London to Tokyo. They show no faces, but merely masks.

The peoples, being living personalities, must have their self-expression, and this leads to their distinctive creations. These creations are literature, art, social symbols and ceremonials. They are like different dishes at one common feast. They add richness to our enjoyment and understanding of truth. They are making the world of man fertile of life and variedly beautiful.

But the nations do not create, they merely produce and destroy.

Organisations for production are necessary. Even organisations for destruction may be so. But when, actuated by greed and hatred, they crowd away into a corner the living man who creates, then the harmony is lost, and the people's history runs at a break-neck speed towards some fatal catastrophe.

Humanity, where it is living, is guided by inner ideals; but where it is a dead organisation it becomes impervious to them. Its building process is only an external process, and in its response to the moral guidance it has to pa.s.s through obstacles that are gross and non-plastic.

Man as a person has his individuality, which is the field where his spirit has its freedom to express itself and to grow. The professional man carries a rigid crust around him which has very little variation and hardly any elasticity. This professionalism is the region where men specialise their knowledge and organise their power, mercilessly elbowing each other in their struggle to come to the front.

Professionalism is necessary, without doubt; but it must not be allowed to exceed its healthy limits, to a.s.sume complete mastery over the personal man, making him narrow and hard, exclusively intent upon pursuit of success at the cost of his faith in ideals.

In ancient India professions were kept within limits by social regulation. They were considered primarily as social necessities, and in the second place as the means of livelihood for individuals. Thus man, being free from the constant urging of unbounded compet.i.tion, could have leisure to cultivate his nature in its completeness.

The Cult of the Nation is the professionalism of the people. This cult is becoming their greatest danger, because it is bringing them enormous success, making them impatient of the claims of higher ideals. The greater the amount of success, the stronger are the conflicts of interest and jealousy and hatred which are aroused in men's minds, thereby making it more and more necessary for other peoples, who are still living, to stiffen into nations. With the growth of nationalism, man has become the greatest menace to man.

Therefore the continual presence of panic goads that very nationalism into ever-increasing menace.

Crowd psychology is a blind force. Like steam and other physical forces, it can be utilised for creating a tremendous amount of power.

And therefore rulers of men, who, out of greed and fear, are bent upon turning their peoples into machines of power, try to train this crowd psychology for their special purposes. They hold it to be their duty to foster in the popular mind universal panic, unreasoning pride in their own race, and hatred of others. Newspapers, school-books, and even religious services are made use of for this object; and those who have the courage to express their disapprobation of this blind and impious cult are either punished in the law-courts, or are socially ostracised. The individual thinks, even when he feels; but the same individual, when he feels with the crowd, does not reason at all. His moral sense becomes blurred. This suppression of higher humanity in crowd minds is productive of enormous strength. For the crowd mind is essentially primitive; its forces are elemental. Therefore the Nation is for ever watching to take advantage of this enormous power of darkness.

The people's instinct of self-preservation has been made dominant at particular times of crisis. Then, for the time being, the consciousness of its solidarity becomes aggressively wide-awake. But in the Nation this hyper-consciousness is kept alive for all time by artificial means. A man has to act the part of a policeman when he finds his house invaded by burglars. But if that remains his normal condition, then his consciousness of his household becomes acute and over-wrought, making him fly at every stranger pa.s.sing near his house.

This intensity of self-consciousness is nothing of which a man should feel proud; certainly it is not healthful. In like manner, incessant self-consciousness in a nation is highly injurious for the people. It serves its immediate purpose, but at the cost of the eternal in man.

When a whole body of men train themselves for a particular narrow purpose, it becomes a common interest with them to keep up that purpose and preach absolute loyalty to it. Nationalism is the training of a whole people for a narrow ideal; and when it gets hold of their minds it is sure to lead them to moral degeneracy and intellectual blindness. We cannot but hold firm the faith that this Age of Nationalism, of gigantic vanity and selfishness, is only a pa.s.sing phase in civilisation, and those who are making permanent arrangements for accommodating this temporary mood of history will be unable to fit themselves for the coming age, when the true spirit of freedom will have sway.

With the unchecked growth of Nationalism the moral foundation of man's civilisation is unconsciously undergoing a change. The ideal of the social man is unselfishness, but the ideal of the Nation, like that of the professional man, is selfishness. This is why selfishness in the individual is condemned, while in the nation it is extolled, which leads to hopeless moral blindness, confusing the religion of the people with the religion of the nation. Therefore, to take an example, we find men more and more convinced of the superior claims of Christianity, merely because Christian nations are in possession of the greater part of the world. It is like supporting a robber's religion by quoting the amount of his stolen property. Nations celebrate their successful ma.s.sacre of men in their churches. They forget that Thugs also ascribed their success in manslaughter to the favour of their G.o.ddess. But in the case of the latter their G.o.ddess frankly represented the principle of destruction. It was the criminal tribe's own murderous instinct deified-the instinct, not of one individual, but of the whole community, and therefore held sacred. In the same manner, in modern churches, selfishness, hatred and vanity in their collective aspect of national instincts do not scruple to share the homage paid to G.o.d.

Of course, pursuit of self-interest need not be wholly selfish; it can even be in harmony with the interest of all. Therefore, ideally speaking, the nationalism, which stands for the expression of the collective self-interest of a people, need not be ashamed of itself if it maintains its true limitations. But what we see in practice is, that every nation which has prospered has done so through its career of aggressive selfishness either in commercial adventures or in foreign possessions, or in both. And this material prosperity not only feeds continually the selfish instincts of the people, but impresses men's minds with the lesson that, for a nation, selfishness is a necessity and therefore a virtue. It is the emphasis laid in Europe upon the idea of the Nation's constant increase of power, which is becoming the greatest danger to man, both in its direct activity and its power of infection.

We must admit that evils there are in human nature, in spite of our faith in moral laws and our training in self-control. But they carry on their foreheads their own brand of infamy, their very success adding to their monstrosity. All through man's history there will be some who suffer, and others who cause suffering. The conquest of evil will never be a fully accomplished fact, but a continuous process like the process of burning in a flame.

In former ages, when some particular people became turbulent and tried to rob others of their human rights, they sometimes achieved success and sometimes failed. And it amounted to nothing more than that. But when this idea of the Nation, which has met with universal acceptance in the present day, tries to pa.s.s off the cult of collective selfishness as a moral duty, simply because that selfishness is gigantic in stature, it not only commits depredation, but attacks the very vitals of humanity. It unconsciously generates in people's minds an att.i.tude of defiance against moral law. For men are taught by repeated devices the lesson that the Nation is greater than the people, while yet it scatters to the winds the moral law that the people have held sacred.

It has been said that a disease becomes most acutely critical when the brain is affected. For it is the brain that is constantly directing the siege against all disease forces. The spirit of national selfishness is that brain disease of a people which shows itself in red eyes and clenched fists, in violence of talk and movements, all the while shattering its natural restorative powers. But the power of self-sacrifice, together with the moral faculty of sympathy and co-operation, is the guiding spirit of social vitality. Its function is to maintain a beneficent relation of harmony with its surroundings. But when it begins to ignore the moral law which is universal and uses it only within the bounds of its own narrow sphere, then its strength becomes like the strength of madness which ends in self-destruction.

What is worse, this aberration of a people, decked with the showy t.i.tle of "patriotism," proudly walks abroad, pa.s.sing itself off as a highly moral influence. Thus it has spread its inflammatory contagion all over the world, proclaiming its fever flush to be the best sign of health. It is causing in the hearts of peoples, naturally inoffensive, a feeling of envy at not having their temperature as high as that of their delirious neighbours and not being able to cause as much mischief, but merely having to suffer from it.

I have often been asked by my Western friends how to cope with this evil, which has attained such sinister strength and vast dimensions.

In fact, I have often been blamed for merely giving warning, and offering no alternative. When we suffer as a result of a particular system, we believe that some other system would bring us better luck.

We are apt to forget that all systems produce evil sooner or later, when the psychology which is at the root of them is wrong. The system which is national to-day may a.s.sume the shape of the international to-morrow; but so long as men have not forsaken their idolatry of primitive instincts and collective pa.s.sions, the new system will only become a new instrument of suffering. And because we are trained to confound efficient system with moral goodness itself, every ruined system makes us more and more distrustful of moral law.

Therefore I do not put my faith in any new inst.i.tution, but in the individuals all over the world who think clearly, feel n.o.bly, and act rightly, thus becoming the channels of moral truth. Our moral ideals do not work with chisels and hammers. Like trees, they spread their roots in the soil and their branches in the sky, without consulting any architect for their plans.

WOMAN AND HOME

Creative expressions attain their perfect form through emotions modulated. Woman has that expression natural to her-a cadence of restraint in her behaviour, producing poetry of life. She has been an inspiration to man, guiding, most often unconsciously, his restless energy into an immense variety of creations in literature, art, music and religion. This is why, in India, woman has been described as the symbol of Shakti, the creative power.

But if woman begins to believe that, though biologically her function is different from that of man, psychologically she is identical with him; if the human world in its mentality becomes exclusively male, then before long it will be reduced to utter inanity. For life finds its truth and beauty, not in any exaggeration of sameness, but in harmony.

If woman's nature were identical with man's, if Eve were a mere tautology of Adam, it would only give rise to a monotonous superfluity. But that she was not so was proved by the banishment she secured from a ready-made Paradise. She had the instinctive wisdom to realise that it was her mission to help her mate in creating a Paradise of their own on earth, whose ideal she was to supply with her life, whose materials were to be produced and gathered by her comrade.

However, it is evident that an increasing number of women in the West are ready to a.s.sert that their difference from men is unimportant. The reason for the vehement utterance of such a paradox cannot be ignored.

It is a rebellion against a necessity, which is not equal for both the partners.

Love in all forms has its obligations, and the love that binds women to their children binds them to their homes. But necessity is a tyrant, making us submit to injury and indignity, allowing advantage over us to those who are wholly or comparatively free from its burden.

Such has been the case in the social relationship between man and woman. Along with the difference inherent in their respective natures, there have grown up between them inequalities fostered by circ.u.mstances. Man is not handicapped by the same biological and psychological responsibilities as woman, and therefore he has the liberty to give her the security of home. This liberty exacts payment when it offers its boon, because to give or to withhold the gift is within its power. It is the unequal freedom in their mutual relationships which has made the weight of life's tragedies so painfully heavy for woman to bear.

Some mitigation of her disadvantage has been effected by her rendering herself and her home a luxury to man. She has accentuated those qualities in herself which insidiously impose their bondage over her mate, some by pandering to his weakness, and some by satisfying his higher nature, till the s.e.x-consciousness in our society has grown abnormal and overpowering. There is no actual objection to this in itself, for it offers a stimulus, acting in the depth of life, which leads to creative exuberance. But a great deal of it is a forced growth of compulsion bearing seeds of degradation. In those ages when men acknowledged spiritual perfection to be their object, women were denounced as the chief obstacle in their way. The constant and conscious exercise of allurements, which gave women their power, attacked the weak spots in man's nature, and by doing so added to its weakness. For all relationships tainted with repression of freedom must become sources of degeneracy to the strong who impose such repression.

Balance of power, however, between man and woman was in a measure established when home wielded a strong enough attraction to make men accept its obligations. But at last the time has come when the material ambition of man has a.s.sumed such colossal proportions that home is in danger of losing its centre of gravity for him, and he is receding farther and farther from its...o...b..t.

The arid zone in the social life is spreading fast. The simple comforts of home, made precious by the touch of love, are giving way to luxuries that can only have their full extension in the isolation of self-centred life. Hotels are being erected on the ruins of homes; productions are growing more stupendous than creations; and most men have, for the materials of their happiness and recreation, their dogs and horses, their pipes, guns, and gambling clubs.

Reactions and rebellions, not being normal in their character, go on hurting truth until peace is restored. Therefore, when woman refuses to acknowledge the distinction between her life and that of man, she does not convince us of its truth, but only proves to us that she is suffering. All great sufferings indicate some wrong somewhere. In the present case, the wrong is in woman's lack of freedom in her relationship with man, which compels her to turn her disabilities into attractions, and to use untruths as her allies in the battle of life, while she is suffering from the precariousness of her position.

From the beginning of our society, women have naturally accepted the training which imparts to their life and to their home a spirit of harmony. It is their instinct to perform their services in such a manner that these, through beauty, might be raised from the domain of slavery to the realm of grace. Women have tried to prove that in the building up of social life they are artists and not artisans. But all expressions of beauty lose their truth when compelled to accept the patronage of the gross and the indifferent. Therefore when necessity drives women to fashion their lives to the taste of the insensitive or the sensual, then the whole thing becomes a tragedy of desecration.

Society is full of such tragedies. Many of the laws and social regulations guiding the relationships of man and woman are relics of a barbaric age, when the brutal pride of an exclusive possession had its dominance in human relations, such as those of parents and children, husbands and wives, masters and servants, teachers and disciples. The vulgarity of it still persists in the social bond between the s.e.xes because of the economic helplessness of woman.

Nothing makes us so stupidly mean as the sense of superiority which the power of the purse confers upon us.

The powers of muscle and of money have opportunities of immediate satisfaction, but the power of the ideal must have infinite patience.

The man who sells his goods, or fulfils his contract, is cheated if he fails to realise payment, but he who gives form to some ideal may never get his due and be fully paid. What I have felt in the women of India is the consciousness of this ideal-their simple faith in the sanct.i.ty of devotion lighted by love which is held to be divine. True womanliness is regarded in our country as the saintliness of love. It is not merely praised there, but literally worshipped; and she who is gifted with it is called _Devi_, as one revealing in herself Woman, the Divine. That this has not been a mere metaphor to us is because, in India, our mind is familiar with the idea of G.o.d in an eternal feminine aspect. Thus the Eastern woman, who is deeply aware in her heart of the sacredness of her mission, is a constant education to man. It has to be admitted that there are chances of such an influence failing to penetrate the callousness of the coa.r.s.e-minded; but that is the destiny of all manifestations whose value is not in success or reward in honour.

Woman has to be ready to suffer. She cannot allow her emotions to be dulled or polluted, for these are to create her life's atmosphere, apart from which her world would be dark and dead. This leaves her heart without any protection of insensibility, at the mercy of the hurts and insults of life. Women of India, like women everywhere, have their share of suffering, but it radiates through the ideal, and becomes, like sunlight, a creative force in their world. Our women know by heart the legends of the great women of the epic age-Savitri who by the power of love conquered death, and Sita who had no other reward for her life of sacrifice but the sacred majesty of sorrow.

They know that it is their duty to make this life an image of the life eternal, and that love's mission truly performed has a spiritual meaning. It is a religious responsibility for them to live the life which is their own. For their activity is not for money-making, or organising power, or intellectually probing the mystery of existence, but for establishing and maintaining human relationships requiring the highest moral qualities. It is the consciousness of the spiritual character of their life's work, which lifts them above the utilitarian standard of the immediate and the pa.s.sing, surrounds them with the dignity of the eternal, and trans.m.u.tes their suffering and sorrow into a crown of light.

I must guard myself from the risk of a possible misunderstanding. The permanent significance of home is not in the narrowness of its enclosure, but in an eternal moral idea. It represents the truth of human relationship; it reveals loyalty and love for the personality of man. Let us take a wider view, in a perspective truer than can be found in its present conventional a.s.sociations. With the discovery and development of agriculture there came a period of settled life in our history. The nomad ever moved on with his tents and cattle; he explored s.p.a.ce and exploited its contents. The cultivator of land explored time in its immensity, for he had leisure. Comparatively secured from the uncertainty of his outer resources, he had the opportunity to deal with his moral resources in the realm of human truth. This is why agricultural civilisation, like that of India and China, is essentially a civilisation of human relationship, of the adjustment of mutual obligations. It is deep-rooted in the inner life of man. Its basis is co-operation and not compet.i.tion. In other words, its principle is the principle of home, to which all its outer adventures are subordinated.

In the meanwhile, the nomadic life with its predatory instinct of exploitation has developed into a great civilisation. It is immensely proud and strong, killing leisure and pursuing opportunities. It minimises the claims of personal relationship and is jealously careful of its unhampered freedom for acquiring wealth and a.s.serting its will upon others. Its burden is the burden of things, which grows heavier and more complex every day, disregarding the human and the spiritual.

Its powerful pressure from all sides narrows the limits of home, the personal region of the human world. Thus, in this region of life, women are every day hustled out of their shelter for want of accommodation.

But such a state of things can never have the effect of changing woman into man. On the contrary, it will lead her to find her place in the unlimited range of society, and the Guardian Spirit of the personal in human nature will extend the ministry of woman over all developments of life. Habituated to deal with the world as a machine, man is multiplying his materials, banishing away his happiness and sacrificing love to comfort, which is an illusion. At last the present age has sent its cry to woman, asking her to come out from her segregation in order to restore the spiritual supremacy of all that is human in the world of humanity. She has been aroused to remember that womanliness is not chiefly decorative. It is like that vital health, which not only imparts the bloom of beauty to the body, but joy to the mind and perfection to life.

AN EASTERN UNIVERSITY