‘The Awakening Soul of India’- Speech by Sri Aurobindo – 07/11/1947

To understand the heart of this Dharma, to experience it as a truth, to feel the high emotions to which it rises and to express and execute it in life is what we understand by Karmayoga. We believe that it is to make the yoga the ideal of human life that India rises to-day; by the yoga she will get the strength to realise her freedom, unity and greatness, by the yoga she will keep the strength to preserve it. It is a spiritual revolution we foresee and the material is only its shadow and reflex.

Law

A Nation is building in India to-day before the eyes of the world so swiftly, so palpably that all can watch the process, and those who have sympathy and intuition distinguish the forces at work, the materials in use, the lines of the divine architecture. This nation is not a new race raw from the workshop of Nature or created by modem circumstances. One of the oldest races and greatest civilizations on this earth, the most indomitable in vitality the most fecund in greatness, the deepest in life, the most wonderful in potentiality, after taking into itself numerous sources of strength from foreign strains of blood and other types of human civilization, is now seeking to lift itself for good into an organised national unity.

Formerly a congeries of kindred nations with a single life and a single culture, always by the law of this essential oneness tending to unity, always by its excess of fecundity engendering fresh diversities and divisions, it has never yet been able to overcome permanently the almost insuperable obstacles to the organization of a continent. The time has now come when those obstacles can be overcome. The attempt which our race has been making throughout its long history, it will now make under entirely new circumstances. A keen observer would predict its success because the only important obstacles have been, or are in the process of being, removed. But we go farther and believe that it is sure to succeed because the freedom, unity and greatness of India have now become necessary to the world. This is the faith in which the Karmayogin puts his hand to the work and will persist in it, refusing to be discouraged by difficulties however immense and apparently insuperable. We believe that God is with us, and in that faith we shall conquer. We believe that humanity needs us, and it is the love and service of humanity, of our country, of the race, of our religion that will purify our heart! and inspire our action in the struggle.

The task we set before ourselves is not mechanical but moral and spiritual. We aim not at the alteration of a form of government but at the building up of a nation. Of that task politics is a part, but only a part. We shall devote ourselves not to politics alone, nor to social questions alone, nor to theology or philosophy or literature or science by themselves, but we include all these in one entity which we believe to be all-important, the Dharma, the national religion which we also believe to be universal. There is a mighty law of life, a great principle of human evolution, a body of spiritual knowledge and experience of which India has always been destined to be guardian, exemplar and missionary. This is the Sanatana Dharma the eternal religion. Under the stress of alien impacts she has largely lost hold not of the structure of that Dharma but of its living reality. For the religion of India is nothing if it is not lived. It has to be applied not only to life, but to the whole of life; its spirit has to enter into and mould our society, our politics, our literature, our science, our individual character, affections and aspirations. To understand the heart of this Dharma, to experience it as a truth, to feel the high emotions to which it rises and to express and execute it in life is what we understand by Karmayoga. We believe that it is to make the yoga the ideal of human life that India rises to-day; by the yoga she will get the strength to realise her freedom, unity and greatness, by the yoga she will keep the strength to preserve it. It is a spiritual revolution we foresee and the material is only its shadow and reflex.

The European sets great store by machinery. He seeks to renovate humanity by schemes of society and systems of government; he hopes to bring about the millenium by an Act of Parliament. Machinery is of great importance, but only as a working means for the spirit within, the force behind. The nineteenth century in India aspired to political emancipation, social renovation, religious vision and rebirth, but it failed because it adopted Western motives and methods, ignored the spirit, history and destiny of our race, and thought that by taking over European education, European machinery, European organization and equipment, we should reproduce in ourselves European prosperity, energy and progress. We of the twentieth century reject the aims, ideals and methods of the Anglicised nineteenth precisely because we accept its experience. We refuse to make an idol of the present; we look before and after, backward to the mighty history of our race, forward to the grandiose history for which that destiny has prepared it.

We do not believe that our political salvation can be attained by enlargement of Councils, introduction of the elective principle, colonial self-government or any other formula of European politics. We do not deny the use of some of these things as instruments, as weapons in a political struggle, but we deny their sufficiency whether as instruments or ideals and look beyond to an end which they do not serve except in a trifling degree. They might be sufficient if it were our ultimate destiny to be a dependent adjunct of European civilization. That is a future which we do not think it worth making any sacrifice to accomplish. We believe, on the other hand, that India is destined to work out her own independent life and civilization, to standd in the forefront of the world and solve the political, social, economic and moral problems which Europe has failed to solve, yet the pursuit of which, and the feverish passage in that pursuit from experiment to experiment, from failure to failure, she calls her progress. Our means must be as great as our ends, and the strength to discover and use die means so as to attain the end can only be found by seeking the eternal source of strength in ourselves.

We do not believe that by changing the machinery so as to make our society the ape of Europe we shall effect social renovation. Widow-remarriage, substitution of class for caste; adult marriage, inter-marriages, inter-dining and the other nostrums of the social reformer are mechanical changes which, whatever their merits or demerits, cannot by themselves save the soul of the nation alive or stay the course of degradation and decline. It is the spirit alone that saves, and only by becoming great and free in heart can we become socially and politically great and free.

We do not believe that by multiplying new sects limited within the narrower and inferior ideas of religion imported from the West, or by creating organizations for the perpetuation of the mere dress and body of Hinduism, we can recover our spiritual health, energy and greatness. The world moves through an indispensable interregnum of free thought and materialism to a new synthesis of religious thought and experience, a new religious world-life free from intolerance, yet full of faith and fervour, accepting all forms of religion because it has an unshakable faith in the One. The religion which embraces Science and faith. Theism, Christianity, Mahomedanism and Buddhism, and yet is none of these, is that to which the World-Spirit moves. In our own, which is the most sceptical and the most believing of all, the most sceptical because it has questioned and experimented the most, the most believing because it has the deepest experience and the most varied and positive spiritual knowledge, that wider Hinduism which is not a dogma or combination of dogmas but a law of life, which is not a social framework but the spirit of a past and future social evolution, which rejects nothing but insists on testing and experiencing everything, and, when tested and experienced, turning it to the soul’s uses, in this Hinduism we find the basis of the future world-religion. This Sanatana Dharma has many scriptures, Veda, Vedanta, Geeta, Upanishad, Darshana, Parana, Tantra, nor could it reject the Bible or the Koran: but its real, most authoritative scripture is in the heart in which the Eternal has His dwelling. It is in our inner spiritual experiences that we shall find the proof and source of the world’s Scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga.

Our aim will therefore be to help in building up India for the sake of humanity—this is the spirit of the Nationalism which we profess and follow. We say to humanity: “The time has come when you must take the great step and rise out of a material existence into the higher, deeper and wider life towards which humanity moves. The problems which have troubled mankind can only be solved by conquering the kingdom within, not by harnessing the forces of Nature to the service of comfort and luxury, but by metering the forces of the intellect and the spirit, by vindicating the freedom of man within as well as without, and by conquering from within external Nature. For that work the resurgence of Asia is necessary, therefore Asia rises. For that work the freedom and greatness of India is essential, therefore she claims her destined freedom and greatness, and it is to the interest of all humanity, not excluding England, that she should wholly establish her claim.”

We say to the nation: “It is God’s will that we should be ourselves and not Europe. We have sought to regain life by following the law of another being than our own. We must return and seek the sources of life and strength within ourselves. We must know our past and recover k for the purposes of our future. Our business is to realise ourselves first and to mould everything to the law of India’s eternal life and nature. It will therefore be the object of the Karmayogin to read the heart of our religion, our society, our philosophy, politics, literature, art, jurisprudence, science, thought, everything that was and is ours, so that we may be able to say to ourselves and our nation, “This is our Dharma”. We shall review European civilization entirely from the standpoint of Indian thought and knowledge and seek to throw off from us the dominating stamp of the Occident; what we have to take from the West we shall take as Indians. And the Dharma, once discovered, we shall strive our utmost not only to profess but to live, in our individual actions, in our social life, in our political endeavours.”

We say to the individual and especially to the young who are now arising to do India’s work, the world’s work, God’s work: “You cannot cherish these ideals, still less can you fulfil them, if you subject your minds to European ideas or look at life from the material standpoint. Materially you are nothing, spiritually you arc everything. It is only the Indian who can believe everything, dare everything, sacrifice everything. First, therefore, become Indians. Recover the patrimony of your forefathers. Recover the Aryan thought, the Aryan discipline, the Aryan character, the Aryan life. Recover the Vedanta, the Geeta, the Toga, Recover them not only in intellect or sentiment but in your lives. Live them and you will be great and strong, mighty, invincible and fearless. Neither life nor death will have any terrors for you. Difficulty and impossibility will vanish from your vocabularies. For it is in the spirit that strength is eternal and you must win back the kingdom of yourselves, the inner Swaraj, before you can win back your outer empire. There the Mother dwells, and She waits for worship that She may give strength. Believe in Her, serve Her, lose your wills in Hers, your egoism in the greater ego of the country, your separate selfishness in the service of humanity. Recover the source of all strength in yourselves, and all else will be added to you, social soundness, intellectual preeminence, political freedom, the mastery of human thought, the hegemony of the world.”

No national awakening is really vital and enduring which confines itself to a single field. It is when the soul awakens that a nation is really alive, and the life will then manifest itself in all the manifold forms of activity in which man seeks to express the strength and the delight of the expansive spirit within. It is for ananda that the world exists; for joy that the Self puts Himself into the great and serious game of life; and the joy which He sees is the joy of various self-expression. For this reason it is that no two men are alike, no two nations are alike. Each has its own separate nature over and above the common nature of humanity and it is not only the common human impulses and activities but the satisfaction and development of its own separate character and capacities that a nation demands. Denied that satisfaction and development, it perishes. By two tests, therefore, the vitality of a national movement can be judged. If it is imitative, imported, artificial, then, whatever temporary success it may have, the nation is moving towards self-sterilisation and death; even so the nations of ancient Europe perished when they gave up their own individuality as the price of Roman civilisation, Roman peace, Roman prosperity. If, on the other hand, the peculiar individuality of a race stamps itself on the movement in its every part and seizes on every new development as a means of self-expression, then the nation wakes, lives and grows and whatever the revolutions and changes of political, social or intellectual forms and institutions, it is assured of its survival and aggrandisement.

The nineteenth century in India was imitative, self-forgetful, artificial. It aimed at a successful reproduction of Europe in India, forgetting the deep saying of the Gita — “Better the law of one’s own being though it be badly done than an alien dharma well-followed; death in one’s dharma is better, it is a dangerous thing to follow the law of another’s nature.” For death in one’s own dharma brings new birth, success in an alien path means only successful suicide. If we had succeeded in Europeanising ourselves we would have lost for ever our spiritual capacity, our intellectual force, our national elasticity and power of self-renovation. That tragedy has been enacted more than once in history, only the worst and most mournful example of all would have been added. Had the whole activity of the country been of the derivative and alien kind, that result would have supervened. But the life-breath of the nation still moved in the religious movements of Bengal and the Punjab, in the political aspirations of Maharashtra and in the literary activity of Bengal. Even here it was an undercurrent, the peculiar temperament and vitality of India struggling for self-preservation under a load of foreign ideas and foreign forms, and it was not till in the struggle between these two elements the balance turned in the favour of the national dharma that the salvation of India was assured. The resistance of the conservative element in Hinduism, tamasic, inert, ignorant, uncreative though it was, saved the country by preventing an even more rapid and thorough disintegration than actually took place and by giving respite and time for the persistent national self to emerge and find itself. It was in religion first that the soul of India awoke and triumphed. There were always indications, always great forerunners, but it was when the flower of the educated youth of Calcutta bowed down at the feet of an illiterate Hindu ascetic, a self-illuminated ecstatic and “mystic” without a single trace or touch of the alien thought or education upon him that the battle was won. The going forth of Vivekananda, marked out by the Master as the heroic soul destined to take the world between his two hands and change it, was the first visible sign to the world that India was awake not only to survive but to conquer. Afterwards when the awakening was complete a section of the nationalist movement turned in imagination to a reconstruction of the recent pre-British past in all its details. This could not be. Inertia, the refusal to expand and alter, is what our philosophy calls tamas, and an excess of tamas tends to disintegration and disappearance. Aggression is necessary for self-preservation and when a force ceases to conquer, it ceases to live — that which remains stationary and stands merely on the defensive, that which retires into and keeps within its own kot or base, as the now defunct Sandhya used graphically to put it, is doomed to defeat, diminution and final elimination from the living things of this world. Hinduism has always been pliable and aggressive: it has thrown itself on the attacking force, carried its positions, plundered its treasures, made its own everything of value it had and ended either in wholly annexing it or driving it out by rendering its further continuation in the country purposeless and therefore impossible. Whenever it has stood on the defensive, it has contracted within narrower limits and shown temporary signs of decay.

Once the soul of the nation was awake in religion, it was only a matter of time and opportunity for it to throw itself on all spiritual and intellectual activities in the national existence and take possession of them. The outburst of anti-European feeling which followed on the Partition gave the required opportunity. Anger, vindictiveness and antipathy are not in themselves laudable feelings, but God uses them for His purposes and brings good out of evil. They drove listlessness and apathy away and replaced them by energy and a powerful emotion; and that energy and emotion were seized upon by the national self and turned to the uses of the future. The anger against Europeans, the vengeful turning upon their commerce and its productions, the antipathy to everything associated with them engendered a powerful stream of tendency turning away from the immediate Anglicised past, and the spirit which had already declared itself in our religious life entered in by this broad doorway into politics, and substituted a positive powerful yearning towards the national past, a still more mighty and dynamic yearning towards a truly national future. The Indian spirit has not yet conquered the whole field of our politics in actuality, but it is there victoriously in sentiment; the rest is a matter of time, and everything which is now happening in politics, is helping to prepare for its true and potent expression. The future is now assured. Religion and politics, the two most effective and vital expressions of the nation’s self having been nationalised, the rest will follow in due course. The needs of our religious and political life are now vital and real forces and it is these needs which will reconstruct our society, recreate and remould our industrial and commercial life and found a new and victorious art, literature, science and philosophy which will be not European but Indian.

The impulse is already working in Bengali art and literature. The need of self-expression for the national spirit in politics suddenly brought back Bengali literature to its essential and eternal self and it was in our recent national songs that this self-realisation came. The lyric and the lyrical spirit, the spirit of simple, direct and poignant expression, of deep, passionate, straightforward emotion, of a frank and exalted enthusiasm, the dominant note of love and Bhakti of a mingled sweetness and strength, the potent intellect dominated by the self-illuminated heart, a mystical exaltation of feeling and spiritual insight expressing itself with a plain concreteness and practicality — this is the soul of Bengal. All our literature, in order to be wholly alive, must start from this base and whatever variations it may indulge in, never lose touch with it. In Bengal, again, the national spirit is seeking to satisfy itself in art and, for the first time since the decline of the Moguls, a new school of national art is developing itself, the school of which Rabindranath Tagore is the founder and master. It is still troubled by the foreign though Asiatic influence from which its master started, and has something of an exotic appearance, but the development and self-emancipation of the national self from this temporary domination can already be watched and followed. There again, it is the spirit of Bengal that expresses itself. The attempt to express in form and limit something of that which is formless and illimitable is the attempt of Indian art. The Greeks, aiming at a smaller and more easily attainable end, achieved a more perfect success. Their instinct for physical form was greater than ours, our instinct for psychic shape and colour was superior. Our future art must solve the problem of expressing the soul in the object, the great Indian aim, while achieving anew the triumphant combination of perfect interpretative form and colour. No Indian has so strong an instinct for form as the Bengali. In addition to the innate Vedantism of all Indian races, he has an all-powerful impulse towards delicacy, grace and strength, and it is these qualities to which the new school of art has instinctively turned in its first inception. Unable to find a perfect model in the scanty relics of old Indian art, it was only natural that it should turn to Japan for help, for delicacy and grace are there triumphant. But Japan has not the secret of expressing the deepest soul in the object, it has not the aim. And the Bengali spirit means more than the union of delicacy, grace and strength; it has the lyrical mystic impulse; it has the passion for clarity and concreteness and as in our literature, so in our art we see these tendencies emerging — an emotion of beauty, a nameless sweetness and spirituality pervading the clear line and form. Here too it is the free spirit of the nation beginning to emancipate itself from the foreign limitations and shackles.

No department of our life can escape this great regenerating and reconstructing force. There is not the slightest doubt that our society will have to undergo a reconstruction which may amount to revolution, but it will not be for Europeanisation as the average reformer blindly hopes, but for a greater and more perfect realisation of the national spirit in society. Not individual selfishness and mutually consuming struggle but love and the binding of individuals into a single inseparable life is the national impulse. It sought to fulfil itself in the past by the bond of blood in the joint family, by the bond of a partial communism in the village system, by the bond of birth and a corporate sense of honour in the caste. It may seek a more perfect and spiritual bond in the future. In commerce also so long as we follow the European spirit and European model, the individual competitive selfishness, the bond of mere interest in the joint-stock company or that worst and most dangerous development of co-operative Capitalism, the giant octopus-like Trust and Syndicate, we shall never succeed in rebuilding a healthy industrial life. It is not these bonds which can weld Indians together. India moves to a deeper and greater life than the world has yet imagined possible and it is when she has found the secret of expressing herself in those various activities that her industrial and social life will become strong and expansive.

Nationalism has been hitherto largely a revolt against the tendency to shape ourselves into the mould of Europe; but it must also be on its guard against any tendency to cling to every detail that has been Indian. That has not been the spirit of Hinduism in the past, there is no reason why it should be so in the future. In all life there are three elements, the fixed and permanent spirit, the developing yet constant soul and the brittle changeable body. The spirit we cannot change, we can only obscure or lose; the soul must not be rashly meddled with, must neither be tortured into a shape alien to it, nor obstructed in its free expansion; and the body must be used as a means, not over-cherished as a thing valuable for its own sake. We will sacrifice no ancient form to an unreasoning love of change, we will keep none which the national spirit desires to replace by one that is a still better and truer expression of the undying soul of the nation.

Source: Speeches and Writings of Eminent Indians, Macmillan and Co Limited, 1952


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