-33_Divine Humanism

Divine Humanism

A GOOD many European scholars and philosophers have found Indian spirituality and Indian culture, at bottom, lacking in what is called 'humanism'.* So our scholars and philosophers on their side have been at pains to rebut the charge and demonstrate the humanistic element in our tradition. It may be asked, however, if such a vindication is at all necessary, or if it is proper to apply a European standard of excellence to things Indian. India may have other measures, other terms of valuation. Even if it is proved that humanism as defined and understood in the West is an unknown thing in India, yet that need not necessarily be taken as a sign of inferiority or deficiency.

But first of all we must know what exactly is meant by humanism. It is, of course, not a doctrine or dogma; it is an attitude, an outlook – the attitude, the outlook that views and weighs the worth of man as man. The essential formula was succinctly given by the Latin poet when he said that nothing human he considered foreign to him. I t is the characteristic of humanism to be interested in man as man and in all things that interest man as man. To this, however, an important corollary is to be added, that it does not concern itself with things that do not concern man's humanity. The original father of humanism was perhaps the father of European culture itself, Socrates, whose mission it was, as he said, to bring down philosophy from heaven to live among men. More precisely the genesis should be ascribed to the Aristotelian tradition of Socratic teaching.

Humanism proper was born – or reborn – with the Renaissance.

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* Only the other day I found a critic in the Manchester Guardian referring to the Gita as something frigid and confused !!

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It was as strongly and vehemently negative and protestant in its nature, on one side, as it was positive and affirmative on the other. For its fundamental character – that which gave it its Very name – was a protest against a turning away from, whatever concerned itself with the supra-human, with God or Self, with heaven or other worlds, with abstract or transcendental realities. The movement was humanistic precisely because it stood against the theological and theocratical mediaeval age.

The Græco-Latin culture was essentially and predominantly humanistic. Even so, the mediaeval culture too, in spite of its theological stress, had a strong basis in humanism. For the religion itself, as has been pointed out, was deeply humanistic, in the sense that it brought salvation and heaven close to the level of human frailty – through the miracle of Grace and the humanity of Christ – and that it envisaged a kingdom of heaven or city of God-the body of Christ – formed of the brotherhood of the human race in its solidarity.

The Indian outlook, it is said, is at a double remove from this type of humanism. It has not the pagan Græco-Roman humanism, nor has it the religious humanism of Christianity. Its spirit can best be rendered in the vigorous imagery of Blake; it surrounds itself

With cold floods of abstraction and

the forests of solitude.

The religious or Christian humanism of the West is in its essential nature the pagan and profane humanism itself, at least an extension of the same. The sympathy that a St. Francis feels for his leprous brother is, after all, a human feeling, a feeling that man has for man; even his love for an animal or an inanimate object is also a very human feeling, transferred to another receptacle and flowing in another direction. It is a play of the normal human heart, only refined and widened; there is no change in kind.

It goes without saying that, in the East too, there is no lack of such sympathy or fellow-feeling either in the saint or in the ordinary man of the world. Still there is a difference. And the critics have felt it, if not understood it rightly. Indian bhuta

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daya and Christian charity do not spring from the same source – I do not speak of the actual popular thing, but of the ideal and ideology; even when the manner of expression is similar or the same in both, the spirit and the significance are different. In the East the liberated man, or the man aiming at liberation, may work for the good and welfare of the world, but also he may not; and, what is more important, when he does so work, the spirit is not that of benevolence or philanthropy, nor is there the ethical sense of duty.

The Indian sage is not and cannot be human in the human way. For the end of his whole spiritual effort is to transcend the human way and establish himself in the divine way, in the way of the Spirit. The feeling he has towards his fellow-beings – ­men and animals, the sentient and the insentient, the entire creation, in fact – is one of identity in the One Self. And, there­fore, he does not need to embrace physically his brother, like the Christian saint, to express or justify the perfect inner union or unity. The basis of his relation with the world and its objects is not the human heart, however purified and widened, but something behind it and hidden by it, the secret soul and self. It was Vivekananda who very often stressed the point that the distinctive characteristic of the Vedantin was that he did not look upon created beings as his brethren, but as himself, as the one and the same self. The profound teaching of the Upanishadic Rishi is – what may appear very egoistic and in­admissible to the Christian saint – that one loves the wife or the son or anybody or anything in the world, not for the sake of the wife or the son or that body or that thing, but for the sake of the self, for the sake of one's own self that is in the object which one seems to love.

The pragmatic man requires an outward gesture, an external emotion to express and demonstrate his kinship with the creation. Indeed the more concrete and tangible the expression, the more human it is considered to be and all the more worthy for it. There are not a few who think that giving alms to the poor is more nobly human than, say, to have the abstract feeling of a wide commonalty, experienced solely in imagination or contemplation in the Wordsworthian way.

There is, indeed, a gradation in the humanistic attitude that rises from grosser and more concrete forms to those that are

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less and less so. At the lowest rung and the most obvious in form and nature is what is called altruism, or more especially, philanthropy, that is to say, doing good to others, some good j that is tangible and apparent, that is esteemed and valued by the world generally. In an altruism refined and sublimated, when it is no longer a matter primarily of doing but of feeling, when, from a more or less physical and material give and take, we rise into a vital and psychological sympathy and inter. communion, we have what is humanism proper. Humanism is transfigured into something still higher and finer when, from the domain of personal or individual feeling" and sympathy, we ascend to cosmic feeling, to self-identification with the All, the One that is Many. This is the experience that seems to be behind the Buddhistic compassion, karuā.

And yet there can be a status even beyond. For, beyond the cosmic reality lies the transcendent reality. It is the Absolute, neti, neti, into which individual and cosmos, all dis. appear and vanish. In compassion, the cosmic communion, there is a trace and an echo of humanism – it is perhaps one of the reasons why Europeans generally are attracted to Buddhism and find it more congenial than Hinduism with its dizzy Vedantic heights. But in the status of the transcendent Self-hood, humanism is totally transcended and transmuted; one dwells there in the Bliss that passeth all feeling.

The Upanishadic summit is not suffused with humanism or touched by it, because it is supra-human, not because there is a lack or deficiency in the human feeling, but because there is a heightening and a transcendence in the consciousness and being. To man, to human valuation, the Bodhisattva may appear to be greater than the Buddha; even so to the sick a physician or a nurse may seem to be a diviner angel than any saint or sage or perhaps God himself – but that is an inferior view-point, that of particular or local interest.

It is sometimes said that to turn away from the things of human concern, to seek liberation and annihilation in the Self and the Beyond, is selfishness, egoism; on the contrary, to sacrifice the personal delight of losing oneself in the Impersonal so that one may live and even suffer in the company of ordinary humanity, in order to succour and serve it, is the nobler aim. But one may ask, if it is egoism and selfishness to seek delight

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in one's own salvation beyond, would it be less selfish and egoistic to enjoy the pleasure of living on a level with humanity with the idea of aiding and uplifting it? Indeed, in either case, the truth discovered by Yajnavalkya, to which we have already referred, stands always justified, – that it is not for the sake of this or that thing that one loves this or that thing, but for the sake of the Self that one loves this or that thing.

The fact of the matter is that here we enter a domain in which the notion of egoism or selfishness has no raison d'être. It is only when one has transcended not only selfishness, but egoism and all sense of individuality that one becomes ready to step into the glory and beatitude of the Self or Brahman or Åšunyam. One may actually and irrevocably pass beyond, or one may return from there (or from the brink of it) to work in and on the world – out of compassion, or in obedience to a special call or a higher Will, or because of some other thing; but this second course does not mean that one has attained a higher status of being. We may consider it more human, but it is not necessarily a superior realisation. It is a matter of choice of vocation only, to use a mundane figure. The Personal and the Impersonal are two co-ordinates of the same supreme Reality – some choose (or are chosen by) one and others choose (or chosen by) the other, perhaps as the integral Play or the inscrutable Plan demands and determines, but neither is intrinsically superior to the other. .

The humanism with which Europe is familiar, both in its profane and religious aspects, would look, from an Indian – ­Vedantic – standpoint, all 'human, too human'; it was a European who declared it so. It was for this reason that the Promethean prophet conjured man to transcend his humanity anyhow and rise to a superior status of culture and civilisa­tion – of being and consciousness, as we would say.

Indian spirituality envisages precisely such a transcendence. According to it, the liberated soul, one who lives in and with the Brahman or the Supreme Divine, is he who has discarded the inferior human nature and has taken up the superior divine nature. He has conquered the evil of the lower nature, certainly; but also he has gone beyond the good of that nature. The liberated man is seated above the play of the three Gunas that constitute the inferior hemisphere of manifestation, apara

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prakrti, Human intelligence, human feeling, human sentiment, human motive, even at their best and purest, do not move him. Humanism has naturally no meaning for him. He is no longer human, but supra-human; his being and becoming are the spontaneous expression of a universal and transcendent consciousness. He may not always live and move externally in the non-human way; but even when he appears human in his life and action, his motives are not humanistic, his consciousness lies anchored somewhere else, in the transcendent Will of the Divine that makes him be and do whatever it chooses, human or otherwise.

And yet there is a humanism that is proper to India – it is not 'human humanism', but, as it is called, 'divine humanism'. That is to say, the human formula is maintained, but a new significance, a transcendent connotation is put into it. The general contour of the instrumentation is preserved, but the substance is transmuted. The brain, the heart and the physical consciousness not only change their direction, but their very nature and character. And the Divine Himself is conceived as such a Divine Person – for the norm of the human personality in this view is an eternal verity in the divine consciousness.

Esoteric Christianity also has given us the conception of the Human Divine; but it is somewhat different from the Vaish­nava revelation which has found rather the Divine Human. In other words, as I have already said, one has brought down the divinity nearer to human appreciation and has hurnanised it; in the other, the human has been uplifted and made into an archetypal reality where the human terms are more or less symbols and figures, having not merely a human but a supra­human significance. The entire Vaishnava Lila takes place not on this earth at all, but eternally in the eternal world of the inner consciousness – cinmaya – behind all earthly (and human) manifestation and expression.

It is the cult of the Divine Human which enunciates the mystic truth that Man is greater than all and surpasses even the Vedic Law (which aims usually at the impersonal Absolute). But Man -here is to be understood as the Divine Person in his human norm, not the human man at all, as modern humanists of our country would like to have it. It does not mean the glorification of man's human attributes and movements, even

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if they be most sattwic and idealistic; it refers rather to the divinised type, the archetype that is eternally in the super-­consciousness. And when such a Man lives and acts on earth, he does so in a manner and measure that do not belong to this plane of humanity familiar to us.

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