PART I
THE WORLD WAR
THE WORLD WAR
ITS INNER BEARINGS
This is a war to which even spiritual seekers can hardly remain indifferent with impunity. There are spiritual paths, however, that ask to render unto God what is God's and unto Satan what belongs to Satan; in other words, spirituality is kept apart from what is called worldliness, clean and untouched by the dust and murk of Ignorance—Maya. The injunction accordingly is that they who are worldly must remain worldly, they have no business, no right to meddle with spirituality, and they who are spiritual should, on the other hand, remain strictly spiritual, should have nothing to do with worldliness. Because of this complete divorce between the spiritual and the worldly, the world remains worldly even today, continues to be the empire of unspirituality and obscurity, of suffering and grief, it is
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unable to become a dynamic and living expression and embodiment of the Spirit.
Not that spiritual men have not served and worked for the welfare of the world; but their work could not be wholly effective, it was mixed, maimed, temporary in effect. This could not be otherwise, for their activity proceeded from inferior and feebler sources of inspiration and consciousness other than those that are purely spiritual. Firstly, little more was possible for them than to exercise an indirect influence; their spiritual realisation could bring into the life of the world only a reminiscence, an echo, just a touch and a ray from another world. Or, secondly, when they did take part in worldly affairs, their activity could not rise much beyond the worldly standard; it remained enclosed within the sphere of the moral and the conventional, took such forms as, for example, charity and service and philanthropy. Nothing higher than ideas and ideals confined to the moral, that is to say, the mental plane, could be brought into play in the world and its practical life,—even the moral and mental idea itself has often been mistaken for true spirituality. Thus the very ideal of governing or moulding our worldly preoccupations according to a truly spiritual or a supramental
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or transcendental consciousness was a rare phenomenon and even where the ideal was found, it is doubtful whether the right means and methods were discovered. Yet the sole secret of changing man's destiny and transmuting the world lies in the discovery and application of a supreme spiritual Conscious-Power.
Humanists once affirmed that nothing that concerned man was alien to them, all came within their domain. The spiritual man too can make the affirmation with the same or even a greater emphasis. Indeed the spiritual consciousness in the highest degree and greatest compass must needs govern and fashion man in his entire being, in all his members and functions. The ideal, as we have said, has seldom been accepted; generally it has been considered as a chimera and an impossibility. That is why, we repeat, even to this day the world has its cup of misery full to the brim— anityam asukham.
All this has to be said by way of explanation and apology. For if we are spiritual seekers even then, or rather because of that, we too, we declare, have our say in a matter which looks so mundane as this war. We refuse to own the nature and character so often ascribed to us by the West, which finds a graphic
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description in the well-known lines of Matthew Arnold:
The East bow'd low before the blast
In patient deep disdain.
She let the legions thunder past,
And plunged in thought again.
In fact, however, there is no insurmountable disparity between spirituality and "worldliness", between meditation and the most "terrible work" —ghore karmani: the Gita has definitively proved the truth of the fact millenniums ago. War has not been the monopoly of warriors alone : it will not be much of an exaggeration to say that Avatars, the incarnations of the Divine, have done little else besides that. And what of the Divine Mother herself ? The main work of an Avatar is often to subdue the evil-doers, those that follow and pull others to follow the Wrong Path. And the Divine Mother, she who harbours in her bosom the supreme Truth and Consciousness and Bliss, is in one of her essential aspects, the slayer of the Demon, of the Asura.
Now, it is precisely with the Asura that we have to deal in the present war. This is not like other wars —it is not a war of one
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country with another, of one group of Imperialists with another, nor is it merely the fierce endeavour of a particular race or nation for world-domination: it is something more than all that. This war has a deeper, a more solemn, almost a grim significance. Some thinkers in Europe, not the mere political leaders, but those who lead in thought and ideas and ideals, to whom something of the inner world is revealed, have realised the true nature of the present struggle and have expressed it in no uncertain terms. Here is what Jules Romains, one of the foremost thinkers and litterateurs of contemporary France, says:
"Since the end of the Middle Ages, conquerors did harm perhaps to civilization, but they never claimed to bring it into question. They ascribed their excesses and crimes to motives of necessity, but never dreamed for a moment to hold them up as exemplary actions on which subject nations were called upon to fashion their morality, their code, their gospel. ...Since the dawn of modem times the accidents of military history in Europe have never meant for her the end of her most precious spiritual and moral values and a sudden annulment of all the work done by the past generations in the direction of mutual respect,
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equity, goodwill—or, to put all into a single word, in the direction of humanity."
Modem thinkers do not speak of the Asura—the Demon or the Titan—although the religiously minded sometimes refer to the Anti-Christ; but the real, the inner significance of the terms is lost to a mind nurtured in science and empiricism; they are considered as more or less imaginative symbols for certain undesirable qualities of nature and character. Yet some have perceived and expressed the external manifestation and activities of the Asura in a way sufficient to open men's eyes to the realities involved. Thus they have declared that the present war is a conflict between two ideals, to be sure, but also that the two ideals are so different that they do not belong to the same plane or order; they belong to different planes and different orders. On one side the whole endeavour is to bring man down from the level to which he has arisen in the course of evolution to something like his previous level and to keep him imprisoned there. That this is really their aim, the protagonists and partisans themselves have declared frankly and freely and loudly enough, without any hesitation or reservation. Hitler's 'Mein Kampf' has become the Scripture of the New Order;
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it has come with a more categorical imperative, a more supernal authority than the Veda, the Bible or the Koran.
When man was a dweller of the forest, — a jungle man,—akin to his forbear the ape, his character was wild and savage, his motives and impulsions crude, violent, egoistic, almost wholly imbedded in, what we call, the lower vital level; the light of the higher intellect and intelligence had not entered into them. Today there is an uprush of similar forces to possess and throw man back to a similar condition. This new order asks only one thing of man, namely, to be strong and powerful, that is to say, fierce, ruthless, cruel and regimented. Regimentation can be said to be the very characteristic of the order, the regimentation of a pack of wild dogs or wolves. A particular country, nation or race—it is Germany in Europe and, in her wake, Japan in Asia—is to be the sovereign nation or master race ( Her-renvolk ) ; the rest of mankind—other countries and peoples—should be pushed back to the status of servants and slaves, mere hewers of wood and drawers of water. What the helots were in ancient times, what the serfs were in the mediaeval ages, and what the subject peoples were under the worst forms of modern
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imperialism, even so will be the entire mankind under the new overlordship, or something still worse. For whatever might have been the external conditions in those ages and systems, the upward aspirations of man were never doubted or questioned—they were fully respected and honoured. The New Order has pulled all that down and cast them to the winds. Furthermore in the new regime, it is not merely the slaves that suffer in a degraded condition, the masters also, as individuals, fare no better. The individual here has no respect, no freedom or personal value. This society or community of the masters even will be like a bee-hive or an ant-hill; the individuals are merely functional units, they are but screws and bolts and nuts and wheels in a huge relentless machinery. The higher and inner realities, the spontaneous inspirations and self-creations of a free soul— art, poetry, literature—sweetness and light— the good and the beautiful—are to be banished for ever; they are to be regarded as things of luxury which enervate the heart, diminish the life-force, distort Nature's own virility. Man perhaps would be the worshipper of Science, but of that Science which brings a tyrannical mastery over material Nature, which serves to pile up tools and instruments, arms and
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armaments, in order to ensure a dire efficiency and a grim order in practical life.
Those that have stood against this Dark Force and its overshadowing menace—even though perhaps not wholly by choice or freewill, but mostly compelled by circumstances — yet, because of the stand they have taken, now bear the fate of the world on their shoulders, carry the whole future of humanity in their march. It is of course agreed that to have stood against the Asura does not mean that one has become sura, divine or godlike; but to be able to remain human, human instruments of the Divine, however frail, is sufficient for the purpose, that ensures safety from the great calamity. The rule of life of the Asura implies the end of progress, the arrest of all evolution; it means even a reversal for man. The Asura is a fixed type of being. He does not change, his is a hardened mould, a settled immutable form of a particular consciousness, a definite pattern of qualities and activities—gunakarma. Asura-nature means a fundamental ego-centricism, violent and concentrated self-will. Change is possible for the human being; he can go downward, but he can move upward too, if he chooses. In the Puranas a distinction has been made between the domain of enjoyment and
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the domain of action. Man is the domain of action par excellence; by him and through him evolve new and fresh lines of activity and impulsion. The domain of enjoyment, on the other hand, is where we reap the fruits of our past Karma; it is the result of an accumulated drive of all that we have done, of all the movements we have initiated and carried out. It is a status of being where there is only enjoyment, not of becoming where there can be development and new creation. It is a condition of gestation, as it were; there is no new Karma, no initiative or change in the stuff of the consciousness. The Asuras are bhogamaya purusha, beings of enjoyment; their domain is a cumulus of enjoyings. They cannot strike out a fresh line of activity, put forth a new mode of energy that can work out a growth or transformation of nature. Their consciousness is an immutable entity. The Asuras do not mend, they can only end. Man can certainly acquire or imbibe Asuric force or Asura-like qualities and impulsions; externally he can often act very much like the Asura; and yet there is a difference. Along with the dross that soils and obscures human nature, there is something more, a clarity that opens to a higher light, an inner core of noble metal which does not submit to any inferior influence.
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There is this something More in man which always inspires and enables him to break away from the Asuric nature. Moreover, though there may be an outer resemblance between the Asuric qualities of man and the Asuric qualities of the Asura, there is an intrinsic difference, a difference in tone and temper, in rhythm and vibration, proceeding as they do from different sources. However cruel, hard, selfish, egocentric man may be, he knows, he admits—at times, if not always, at heart, if not openly, subconsciously, if not wholly consciously— that such is not the ideal way, that these qualities are not qualifications, they are unworthy elements and have to be discarded. But the Asura is ruthless, because he regards ruthlessness as the right thing, as the perfect thing, it is an integral part of his swabhava and swadharma, his law of being and his highest good. Violence is the ornament of his character.
The outrages committed by Spain in America, the oppression of the Christians by Imperial Rome, the brutal treatment of Christians by Christians themselves (the Inquisition, that is to say) or the misdeeds of Imperialists generally were wrong and, in many cases, even inhuman and unpardonable. But when we compare with what Nazi Germany
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has done in Poland or wants to do throughout the world, we find that there is a difference between the two not only in degree, but in kind. One is an instance of the weakness of man, of his flesh being frail; the other illustrates the might of the Asura, his very spirit is unwilling. One is undivine; the other antidivine, positively hostile. They who cannot discern this difference are colour-blind: there are eyes to which all deeper shades of colour are black and all lighter shades white.
The Asura triumphs everywhere for a while because his power is well-built, perfectly organised. Human power is constituted differently and acts differently; it is full of faults and flaws to start with and for a long time. There is no gap anywhere in the power of the Asura, no tear or stitch—it is streamlined, solid, of one piece; it is perfection itself in its own kind once for all. Man's being is made up of conflicts and contradictions; he moves step by step, slowly and laboriously, through gradual purification; he grows through endeavour and struggle. Man triumphs over the Asura only in so far as he moulds himself in the ways of the divine power. But in the world, the Divine and his powers remain behind, because the field of actuality in front is still the domain of the
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Asura. The outer field, the gross vehicle— body and life and mind--all this is constituted by Ignorance and Falsehood; so the Asura can always establish there his influence and hold sway and has actually done so. Man becomes easily an instrument of the Asura, though often unwittingly; the earth is naturally in the firm grasp of the Asura. For the gods to conquer the earth, to establish their rule in the earth consciousness requires labour and endeavour and time.
No doubt, the violences indulged by men in older times, especially when they acted in groups and packs, were often inflamed and inspired by an Asuric influence. But today it must be clearly seen and recognised that it is the Asura himself with the whole band of his army that has descended upon the earth; they have possessed a powerfully organised human collectivity, shaped it in their mould, using it to complete their conquest of mankind and consolidate their definitive reign upon earth;
As we see it we believe that the whole future of mankind, the entire value of earthly life depends upon the issue of the present deadly combat. The path that man has followed so long tended steadily towards progress and evolution—however slow his steps, however
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burdened with doubt and faintness his mind and heart in the. ascent But now the crucial
parting of the ways looms before him. The question is, will the path of progress be closed to him for ever, will he be compelled to revert to a former unregenerate state or even something worse than that? Or will he remain free to follow that path, rise gradually and infallibly towards perfection, towards a purer, fuller, higher and vaster luminous life ? Will man come down to live the life of a blind helpless slave under the clutches of the Asura or even altogether lose his soul and become the legendary demon who carries no head but only a decapitated trunk?
We believe that the war of today is a war between the Asura and men, human instruments of the gods. Man certainly is a weaker vessel in comparison with the, Asura—on this material platae of ours; but in man dwells the Divine—and against the divine force and might, no asuric power can ultimately prevail. The human being who has stood against the Asura has by that very act sided with the gods and received the support and benediction of the Divine. The more we become conscious about the nature of this war and consciously take the side of the progressive force, of the
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divine force supporting it, the more will the Asura be driven to retire, his power diminished, his hold relaxed. But if through ignorance and blind passion, through narrow vision and obscurant prejudice we fail to distinguish the right from the wrong side, the dexter from the sinister, surely we shall invite upon mankind utter misery and desolation. It will be nothing less than a betrayal of the Divine Cause.
The fate of India too is being decided in this world-crisis—on the plains of Flanders, on the steppes of Ukraine, on the farthest expanses of the Pacific. The freedom of India will become inevitable and even imminent in proportion as she becomes cognizant of the underlying character and significance of the present struggle, deliberately takes the side of the evolutionary force, works for the gods, in proportion as she grows to be an instrument of the Divine Power. The instrument that the Divine chooses is often, to all appearances, faulty and defective, but since it has this higher and mightier support, it will surely outgrow all its drawbacks and lapses, it will surmount all dangers and obstacles and become unconquerable. This is what the spiritual seeker means by saying that the Divine Grace can make the lame leap across the mountain.
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India's destiny today bangs in the balance; it lies in the choice of her path.
A great opportunity is offered to India's soul, a mighty auspicious moment is come, if she can choose. If she chooses rightly, then can she arrive at the perfect fulfilment of her agelong endeavour, her life mission. India has preserved and fostered through the immemorial spiritual living of her saints and seers and sages the invaluable treasure, the vitalising, the immortalising power of spirituality, so that it can bo placed at the service of terrestrial life for the deliverance of mankind, for the transfiguration of the human type. It is this for which India lives; by losing this India loses all her reason of existence—raison d'être—the earth and humanity too lose all significance. Today we are in the midst of an incomparable ordeal. If we know how to take the final and crucial step, we come out of it triumphant, a new soul and a new body, and we make the path straight for the Lord. We have to recognise clearly and unequivocally that victory on one side will mean that the path of the Divine—of progress and evolution and fulfilment—will remain open, become wider and smoother and safer; but if the victory is on the other side, the path will be closed perhaps for ever, at least for many
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ages and even then the travail will have to be undergone again under the most difficult conditions and circumstances. Not with a political shortsightedness, not out of the considerations of convenience or diplomacy, of narrow parochial interests, but with the steady vision of the soul that encompasses the supreme welfare of humanity, we have to make our choice, we have to go over to the right side and oppose the wrong one with all the integrity of our life and being. The Allies, as they have been justly called, are really our allies, our friends and comrades, in spite of their thousand faults and defects; they have stood on the side of the Truth whose manifestation and triumph is our goal. Even though they did not know perhaps in the beginning what they stood for, even though perhaps as yet they do not comprehend the full sense and solemnity of the issues, still they have chosen a side which is ours, and we have to stand by them wholeheartedly in an all-round comradeship if we want to be saved from a great perdition.
This war is a great menace; it is also a great opportunity. It can land humanity into a catastrophe; it can also raise it to levels which would not have been within its reach but for the occasion. The Forces of Darkness have
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precipitated themselves with all their might upon the world, but by their very downrush have called upon the higher Forces of Light also to descend. The true use of the opportunity offered to man would be to bring about a change, better still, a reversal, in his consciousness, that is to say, it will be of highest utility if it forces upon him by the pressure of inexorable circumstances—since normally he is so unwilling and incapable to do it through a spontaneous inner awakening—the inescapable decision that he must change and shall change; and the change is to be for or towards the birth of a spiritual consciousness in earthly life. Indeed the war might be viewed as the birth-pangs of such a spiritual consciousness. Whether the labour would be sublimely fruitful here and now or end in barrenness is the question the Fates and the gods are asking of man—the mortal being—today.
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