(On April 4, 1910, Sri Aurobindo, still wanted by the British, reached Pondicherry clandestinely. A third charge of sedition against him, for an article in the Karmayogin, failed in his absence. For several years he was going to live in this French colony as a fugitive, with spies and rumours hovering about him and his small group of companions.
For some time Sri Aurobindo thought of returning to British India, but he soon saw that “enough had been done to change the whole face of Indian politics and the whole spirit of the Indian people to make independence its aim,” as he wrote later. “His own personal intervention in politics would therefore no longer be indispensable. Apart from all this, the magnitude of the spiritual work set before him became more and more clear to him, and he saw that the concentration of all his energies on it was necessary.” But Sri Aurobindo's retirement from political activity “did not mean, as most people supposed, that he had retired into some height of spiritual experience devoid of any further interest in the world or in the fate of India.”18
The following excerpts are from letters, articles and essays; many of the latter appeared in the Arya, an English monthly Sri Aurobindo published from 1914 to 1921, in which he wrote most of his important works.)
We have, most of us, our chosen explanation of this dolorous phenomenon [of the decline of Indian civilisation]. The patriot attributes our decline to the ravages of foreign invasion and the benumbing influences of foreign rule; the disciple of European materialism finds out the enemy, the evil, the fount and origin of all our ills, in our religion and its time-honoured social self-expression. Such explanations, like most human thoughts, have their bright side of truth as well as their obscure side of error; but they are not, in any case, the result of impartial thinking. Man may be, as he has been defined, a reasoning animal, but it is necessary to add that he is, for the most part, a very badly reasoning animal. He does not ordinarily think for the sake of finding out the truth, but much more for the satisfaction of his mental preferences and emotional tendencies; his conclusions spring from his preferences, prejudices and passions; and his reasoning and logic paraded to justify them are only a specious process or a formal mask for his covert approach to an upshot previously necessitated by his heart or by his temperament. When we are awakened from our modern illusions, as we have been awakened from our mediaeval superstitions, we shall find that the intellectual conclusions of the rationalist, for all their pomp and protest of scrupulous enquiry, were as much dogmas as those former dicta of Pope and theologian, which confessed without shame their simple basis in the negation of reason.... It is always best, therefore, to scrutinise very narrowly those bare, trenchant explanations which so easily satisfy the pugnacious animal in our intellect; when we have admitted that small part of the truth on which they seize, we should always look for the large part which they have missed.
Few societies have been so tamasic, so full of inertia and contentment in increasing narrowness as Indian society in later times; few have been so eager to preserve themselves in inertia. Few therefore have attached so great an importance to authority. Every detail of our life has been fixed for us by Shastra and custom, every detail of our thought by Scripture and its commentators,—but much oftener by the commentators than by Scripture. Only in one field, that of individual spiritual experience, have we cherished the ancient freedom and originality out of which our past greatness sprang; it is from some new movement in this inexhaustible source that every fresh impulse and rejuvenated strength has arisen. Otherwise we should long ago have been in the grave where dead nations lie, with Greece and Rome of the Caesars, with Esarhaddon and the Chosroes....
The result of this well-meaning bondage [to the outer forms of Hinduism] has been an increasing impoverishment of the Indian intellect, once the most gigantic and original in the world. Hence a certain incapacity, atrophy, impotence have marked our later activities even at their best. The most striking instance is our continued helplessness in the face of the new conditions and new knowledge imposed on us by recent European contact. We have tried to assimilate, we have tried to reject, we have tried to select; but we have not been able to do any of these things successfully. Successful assimilation depends on mastery; but we have not mastered European conditions and knowledge, rather we have been seized, subjected and enslaved by them. Successful rejection is possible only if we have intelligent possession of that which we wish to keep. Our rejection too must be an intelligent rejection; we must reject because we have understood, not because we have failed to understand. But our Hinduism, our old culture are precisely the possessions we have cherished with the least intelligence; throughout the whole range of our life we do things without knowing why we do them, we believe things without knowing why we believe them, we assert things without knowing what right we have to assert them,—or, at most, it is because some book or some Brahmin enjoins it, because Shankara thinks it, or because someone has so interpreted something that he asserts to be a fundamental Scripture of our religion. Nothing is our own, nothing native to our intelligence, all is derived. As little have we understood the new knowledge; we have only understood what the Europeans want us to think about themselves and their modern civilisation. Our English culture—if culture it can be called—has increased tenfold the evil of our dependence instead of remedying it.
How shall we recover our lost intellectual freedom and elasticity? By reversing, for a time at least, the process by which we lost it, by liberating our minds in all subjects from the thraldom to authority. That is not what reformers and the Anglicised require of us. They ask us, indeed, to abandon authority, to revolt against custom and superstition, to have free and enlightened minds. But they mean by these sounding recommendations that we should renounce the authority of Sayana for the authority of Max Müller, the Monism of Shankara for the Monism of Haeckel, the written Shastra for the unwritten law of European social opinion, the dogmatism of Brahmin Pandits for the dogmatism of European scientists, thinkers and scholars. Such a foolish exchange of servitude can receive the assent of no self-respecting mind. Let us break our chains, venerable as they are, but let it be in order to be free,—in the name of truth, not in the name of Europe. It would be a poor bargain to exchange our old Indian illuminations, however dark they may have grown to us, for a derivative European enlightenment or replace the superstitions of popular Hinduism by the superstitions of materialistic Science.
Our first necessity, if India is to survive and do her appointed work in the world, is that the youth of India should learn to think,—to think on all subjects, to think independently, fruitfully, going to the heart of things, not stopped by their surface, free of prejudgments, shearing sophism and prejudice asunder as with a sharp sword, smiting down obscurantism of all kinds as with the mace of Bhima....
Let us not, either, select at random, make a nameless hotchpotch and then triumphantly call it the assimilation of East and West. We must begin by accepting nothing on trust from any source whatsoever, by questioning everything and forming our own conclusions. We need not fear that we shall by that process cease to be Indians or fall into the danger of abandoning Hinduism. India can never cease to be India or Hinduism to be Hinduism, if we really think for ourselves. It is only if we allow Europe to think for us that India is in danger of becoming an ill-executed and foolish copy of Europe.... We must ... take our stand on that which is true and lasting. But in order to find out what in our conceptions is true and lasting, we must question all alike rigorously and impartially. The necessity of such a process not for India, but for all humanity has been recognised by leading European thinkers. It was what Carlyle meant when he spoke of swallowing all formulas. It was the process by which Goethe helped to reinvigorate European thinking. But ... Europe has for some time ceased to produce original thinkers, though it still produces original mechanicians.... China, Japan and the Mussulman states are sliding into a blind European imitativeness. In India alone there is self-contained, dormant, the energy and the invincible spiritual individuality which can yet arise and break her own and the world's fetters.19
Even causes hopelessly lost and deserving to be lost will find their defenders and unworthy altars do not lack incense.20
Reform is not an excellent thing in itself as many Europeanised intellects imagine; neither is it always safe and good to stand unmoved in the ancient paths as the orthodox obstinately believe. Reform is sometimes the first step to the abyss, but immobility is the most perfect way to stagnate and to putrefy. Neither is moderation always the wisest counsel: the mean is not always golden. It is often an euphemism for purblindness, for a tepid indifference or for a cowardly inefficiency. Men call themselves moderates, conservatives or extremists and manage their conduct and opinions in accordance with a formula. We like to think by systems and parties and forget that truth is the only standard. Systems are merely convenient cases for keeping arranged knowledge, parties a useful machinery for combined action; but we make of them an excuse for avoiding the trouble of thought.
One is astonished at the position of the orthodox. They labour to deify everything that exists. Hindu society has certain arrangements and habits which are merely customary. There is no proof that they existed in ancient times nor any reason why they should last into the future.... Neither antiquity nor modernity can be the test of truth or the test of usefulness. All the Rishis do not belong to the past; the Avatars still come; revelation still continues.... To recreate Manu entire in modern society is to ask Ganges to flow back to the Himalayas. Manu is no doubt national, but so is the animal sacrifice and the burnt offering. Because a thing is national of the past, it need not follow that it must be national of the future. It is stupid not to recognise altered conditions.... To all things there is a date and a limit. All long-continued customs have been sovereignly useful in their time, even totemism and polyandry. We must not ignore the usefulness of the past, but we seek in preference a present and a future utility.
Custom and Law may then be altered. For each age its Shastra. But we cannot argue straight off that it must be altered, or even if alteration is necessary, that it must be altered in a given direction. One is repelled by the ignorant enthusiasm of social reformers. Their minds are usually a strange jumble of ill-digested European notions. Very few of them know anything about Europe, and even those who have visited it know it badly. But they will not allow things or ideas contrary to European notions to be anything but superstitious, barbarous, harmful and benighted, they will not suffer what is praised and practised in Europe to be anything but rational and enlightened....
Almost every point that the social reformers raise could be settled one way or the other without effecting the permanent good of society. It is pitiful to see men labouring the point of marriage between subcastes and triumphing over an isolated instance. Whether the spirit as well as the body of caste should remain, is the modern question. Let Hindus remember that caste as it stands is merely jat, the trade guild sanctified but no longer working, it is not the eternal religion, it is not caturvarnya. I do not care whether widows marry or remain single; but it is of infinite importance to consider how woman shall be legally and socially related to man, as his inferior, equal or superior; for even the relation of superiority is no more impossible in the future than it was in the far-distant past. And the most important question of all is whether society shall be competitive or cooperative, individualistic or communistic. That we should talk so little about these things and be stormy over insignificant details, shows painfully the impoverishment of the average Indian intellect. If these greater things are decided, as they must be, the smaller will arrange themselves....
Men have long been troubling themselves about social reform and blameless orthodoxy, and orthodoxy has crumbled without social reform being effected. But all the time God has been going about India getting His work done in spite of the talking. Unknown to men the social revolution prepares itself, and it is not in the direction they think, for it embraces the world, not India only. Whether we like it or not, He will sweep out the refuse of the Indian past and the European present. But the broom is not always sufficient; sometimes He uses the sword in preference. It seems probable that it will be used, for the world does not mend itself quickly, and therefore it will have violently to be mended....
Men cry out dismally and lament that all is perishing. But if they trust in God's Love and Wisdom, not preferring to it their conservative and narrow notions, they would rather insist that all is being reborn.
So much depends on Time and God's immediate purpose that it is more important to seek out His purpose than to attach ourselves to our own nostrums. The Kala Purusha, Zeitgeist and Death-Spirit, has risen to his dreadful work—lokaksayakrt pravrddhah, increasing to destroy a world [Gita, 11.32],—and who shall stay the terror and mightiness and irresistibility of Him? But He is not only destroying the world that was, He is creating the world that shall be; it is therefore more profitable for us to discover and help what He is building than to lament and hug in our arms what He is destroying.... Kali is the age for a destruction and rebirth, not for a desperate clinging to the old that can no longer be saved....
Has the time arrived for that destruction? We think that it has. Listen to the crash of those waters, more formidable than the noise of assault,—mark that slow, sullen, remorseless sapping,—watch pile after pile of our patched incoherent ramshackle structure corroding, creaking, shaking with the blows, breaking, sinking silently or with a splash, suddenly or little by little into the yeast of those billows. Has the time arrived for a new construction? We say it has. Mark the activity, eagerness and hurrying to and fro of mankind, the rapid prospecting, seeking, digging, founding,—see the Avatars and great vibhutis coming, arising thickly, treading each close behind the other. Are not these the signs and do they not tell us that the great Avatar of all arrives to establish the first Satya Yuga of the Kali?...
Yes, a new harmony, but not the scrannel pipes of European materialism, not an Occidental foundation upon half truths and whole falsehoods. When there is destruction, it is the form that perishes, not the spirit—for the world and its ways are forms of one Truth which appears in this material world in ever new bodies.... In India, the chosen land, [that Truth] is preserved; in the soul of India it sleeps expectant on that soul's awakening, the soul of India leonine, luminous, locked in the closed petals of the ancient lotus of love, strength and wisdom, not in her weak, soiled, transient and miserable externals. India alone can build the future of mankind.21
Ancient or pre-Buddhistic Hinduism sought Him both in the world and outside it; it took its stand on the strength and beauty and joy of the Veda, unlike modern or post-Buddhistic Hinduism which is oppressed with Buddha's sense of universal sorrow and Shankara's sense of universal illusion,—Shankara who was the better able to destroy Buddhism because he was himself half a Buddhist. Ancient Hinduism aimed socially at our fulfilment in God in life, modern Hinduism at the escape from life to God. The more modern ideal is fruitful of a noble and ascetic spirituality, but has a chilling and hostile effect on social soundness and development; social life under its shadow stagnates for want of belief and delight, sraddha and ananda. If we are to make our society perfect and the nation is to live again, then we must revert to the earlier and fuller truth.22
July 13, 1911
(From a letter to a friend.)
Be very careful to follow my instructions in avoiding the old kind of politics. Spirituality is India's only politics, the fulfilment of the Sanatana Dharma its only Swaraj. I have no doubt we shall have to go through our Parliamentary period in order to get rid of the notion of Western democracy by seeing in practice how helpless it is to make nations blessed. India is passing really through the first stages of a sort of national Yoga. It was mastered in the inception by the inrush of divine force which came in 1905 and aroused it from its state of complete tamasic ajñanam [ignorance]. But, as happens also with individuals, all that was evil, all the wrong samskaras [imprints] and wrong emotions and mental and moral habits rose with it and misused the divine force. Hence all that orgy of political oratory, democratic fervour, meetings, processions, passive resistance, all ending in bombs, revolvers and Coercion laws.... God has struck it all down,—Moderatism, the bastard child of English Liberalism; Nationalism, the mixed progeny of Europe and Asia; Terrorism, the abortive offspring of Bakunin and Mazzini.... It is only when this foolishness is done with that truth will have a chance, the sattwic mind in India emerge and a really strong spiritual movement begin as a prelude to India's regeneration. No doubt, there will be plenty of trouble and error still to face, but we shall have a chance of putting our feet on the right path. In all I believe God to be guiding us, giving the necessary experiences, preparing the necessary conditions.23
(In the first years of his stay at Pondicherry, Sri Aurobindo made a deep study of the Veda and, struck by the light it threw on his own experiences, rediscovered its lost meaning. A series of extracts from early manuscripts on the Veda:)
I seek a light that shall be new, yet old, the oldest indeed of all lights.... I seek not science, not religion, not Theosophy, but Veda—the truth about Brahman, not only about His essentiality, but about His manifestation, not a lamp on the way to the forest, but a light and a guide to joy and action in the world, the truth which is beyond opinion, the knowledge which all thought strives after—yasmin vijñate sarvam vijñatam [which being known, all is known]. I believe that Veda to be the foundation of the Sanatan Dharma; I believe it to be the concealed divinity within Hinduism,—but a veil has to be drawn aside, a curtain has to be lifted. I believe it to be knowable and discoverable. I believe the future of India and the world to depend on its discovery and on its application, not to the renunciation of life, but to life in the world and among men.24
Men set up an authority and put it between themselves and knowledge. The orthodox are indignant that a mere modern should presume to differ from Shankara in interpreting the Vedanta or from Sayana in interpreting the Veda. They forget that Shankara and Sayana are themselves moderns, separated from ourselves by some hundreds of years only, but the Vedas are many thousands of years old. The commentator ought to be studied, but instead we put him in place of the text. Good commentaries are always helpful even when they are wrong, but the best cannot be allowed to fetter inquiry. Sayana's commentary on the Veda helps me by showing what a man of great erudition some hundreds of years ago thought to be the sense of the Scripture. But I cannot forget that even at the time of the Brahmanas the meaning of the Veda had become dark to the men of that prehistoric age.... I find that Shankara had grasped much of Vedantic truth, but that much was dark to him. I am bound to admit what he realised; I am not bound to exclude what he failed to realise. Aptavakyam, authority, is one kind of proof; it is not the only kind: pratyaksa [direct knowledge] is more important.
The heterodox on the other hand swear by Max Müller and the Europeans.... The Europeans have seen in our Veda only the rude chants of an antique and primitive pastoral race sung in honour of the forces of Nature, and for many their opinion is conclusive of the significance of the mantras. All other interpretation is to them superstitious. But to me the ingenious guesses of foreign grammarians are of no more authority than the ingenious guesses of Sayana. It is irrelevant to me what Max Müller thinks of the Veda or what Sayana thinks of the Veda. I should prefer to know what the Veda has to say for itself and, if there is any light there on the unknown or on the infinite, to follow the ray till I come face to face with that which it illumines.25
Europe has formed certain views about the Veda and the Vedanta, and succeeded in imposing them on the Indian intellect.... When a hundred world-famous scholars cry out, “This is so”, it is hard indeed for the average mind, and even minds above the average but inexpert in these special subjects not to acquiesce....
Nevertheless a time must come when the Indian mind will shake off the darkness that has fallen upon it, cease to think or hold opinions at second and third hand and reassert its right to judge and enquire in a perfect freedom into the meaning of its own Scriptures. When that day comes we shall, I think, discover that the imposing fabric of Vedic theory is based upon nothing more sound or true than a foundation of loosely massed conjectures. We shall question many established philological myths,—the legend, for instance, of an Aryan invasion of India from the north, the artificial and inimical distinction of Aryan and Dravidian which an erroneous philology has driven like a wedge into the unity of the homogenous Indo-Afghan race; the strange dogma of a “henotheistic” Vedic naturalism; the ingenious and brilliant extravagances of the modern sun and star myth weavers....26
I will take this Puranic theory [of cycles of civilisation that preceded ours] as a working hypothesis and suppose at least that there was a great Vedic age of advanced civilisation broken afterwards by Time and circumstance and of which modern Hinduism presents us only some preserved, collected or redeveloped fragments.... We need not understand by an advanced civilisation a culture or a society at all resembling what our modern notions conceive to be the only model of a civilised society—the modern European; neither need or indeed can we suppose it to have been at all on the model of the modern Hindu. It is probable that this ancient culture had none of those material conveniences on which we vaunt ourselves,—but it may have had others of a higher, possibly even a more potent kind.
I believe the Vedas to hold a sense which neither mediaeval India nor modern Europe has grasped, but which was perfectly plain to the early Vedantic thinkers. Max Müller has understood one thing by the Vedic mantras, Sayana has understood another, Yaska had his own interpretations of their antique diction, but none of them understood what Yajñavalkya and Ajatashatrou understood.... It is because we do not understand the Vedas that three fourths of the Upanishads are a sealed book to us. Even of the little we think we can understand, much has been insecurely grasped and superficially comprehended.... For want of this key profound scholars have fumbled and for want of this guidance great thinkers gone astray,—Max Müller emitted his wonderful utterance about the “babblings of humanity's nonage,” Shankara left so much of his text unexplained or put it by as inferior truth for the ignorant, Vivekananda found himself compelled to admit his non-comprehension of the Vedantin's cosmological ideas and mention them doubtfully as curious speculations.... Only when we thoroughly know the great Vedic ideas in their totality shall we be able entirely to appreciate the profound harmonious and grandiose system of thought of our early forefathers.27
Religious movements and revolutions have come and gone or left their mark but after all and through all the Veda remains to us our Rock of the Ages, our eternal foundation.... The Upanishads, mighty as they are, only aspire to bring out, arrange philosophically in the language of later thinking and crown with the supreme name of Brahman the eternal knowledge enshrined in the Vedas. Yet for some two thousand years at least no Indian has really understood the Vedas.
I find in the Aryan and Dravidian tongues, the Aryan and Dravidian races not separate and unconnected families but two branches of a single stock. The legend of the Aryan invasion and settlement in the Panjab in Vedic times is, to me, a philological myth.28 
The Veda was the beginning of our spiritual knowledge; the Veda will remain its end. These compositions of an unknown antiquity are as the many breasts of the eternal Mother of knowledge from which our succeeding ages have all been fed....
The recovery of the perfect truth of the Veda is therefore not merely a desideratum for our modern intellectual curiosity, but a practical necessity for the future of the human race. For I believe firmly that the secret concealed in the Veda, when entirely discovered, will be found to formulate perfectly that knowledge and practice of a divine life to which the march of humanity, after long wanderings in the satisfaction of the intellect and senses, must inevitably return.29
It is a superstition of modern thought that the march of knowledge has in all its parts progressed always in a line of forward progress deviating from it, no doubt, in certain periods of obscuration, but always returning and in the sum constituting everywhere an advance and nowhere a retrogression. Like all superstitions this belief is founded on bad and imperfect observation flowering into a logical fallacy.... The logical fallacy we land in as the goal of our bad observation is the erroneous conception that because we are more advanced than certain ancient peoples in our own especial lines of success, as the physical sciences, therefore necessarily we are also more advanced in other lines where we are still infants and have only recently begun to observe and experiment, as the science of psychology and the knowledge of our subjective existence and of mental forces.... While our forefathers believed that the more ancient might on the whole be trusted as more authoritative, because nearer to the gods, and the less ancient less authoritative because nearer to man's ultimate degeneracy, we [moderns] believe on the contrary that the more ancient is always on the whole more untrue because nearer to the unlettered and unenquiring savage, the more modern the more true because held as opinion by the lettered and instructed citizen of Paris or Berlin. Neither position can be accepted. Verification by experience and experiment is the only standard of truth, not antiquity, not modernity. Some of the ideas of the ancients or even of the savage now scouted by us may be lost truths or statements of valid experience from which we have turned or become oblivious; many of the notions of the modern schoolmen will certainly in the future be scouted as erroneous and superstitious.30
The time-limit allowed for the growth of civilisation [by the theory of a straight-line progression from a primitive age] is still impossibly short.... We can no longer argue that no ancient civilisations can have existed of which the traces have entirely perished and that prehistoric means, necessarily, savage and undeveloped.... Everything tends to show that there must be the remains of other civilisations yet undiscovered. We cannot have exhausted all that the earth contains.31 
(A few of Sri Aurobindo's “Thoughts and Aphorisms”)
How much hatred and stupidity men succeed in packing up decorously and labelling “Religion”?
The quarrels of religious sects are like the disputing of pots, which shall be alone allowed to hold the immortalising nectar. Let them dispute, but the thing for us is to get at the nectar in whatever pot and attain immortality.
Break the moulds of the past, but keep safe its gains and its spirit, or else thou hast no future.
There are two for whom there is hope, the man who has felt God's touch and been drawn to it and the sceptical seeker and self-convinced atheist; but for the formularists of all the religions and the parrots of free thought, they are dead souls who follow a death that they call living.
Thus said Ramakrishna and thus said Vivekananda. Yes, but let me know also the truths which the Avatar cast not forth into speech and the prophet has omitted from his teachings. There will always be more in God than the thought of man has ever conceived or the tongue of man has ever uttered.
The mediaeval ascetics hated women and thought they were created by God for the temptation of monks. One may be allowed to think more nobly both of God and of woman.
Fight, while thy hands are free, with thy hands and thy voice and thy brain and all manner of weapons. Art thou chained in the enemy's dungeons and have his gags silenced thee? Fight with thy silent all-besieging soul and thy wide-ranging will-power and when thou art dead, fight still with the world-encompassing force that went out from God within thee.
Thou thinkest the ascetic in his cave or on his mountain-top a stone and a do-nothing. What dost thou know? He may be filling the world with the mighty currents of his will and changing it by the pressure of his soul-state.
The existence of poverty is the proof of an unjust and ill-organised society, and our public charities are but the first tardy awakening in the conscience of a robber.
Selfishness kills the soul; destroy it. But take care that your altruism does not kill the souls of others.
Medical Science has been more a curse to mankind than a blessing. It has broken the force of epidemics and unveiled a marvellous surgery; but, also, it has weakened the natural health of man and multiplied individual diseases; it has implanted fear and dependence in the mind and body; it has taught our health to repose not on natural soundness but a rickety and distasteful crutch compact from the mineral and vegetable kingdoms.
Machinery is necessary to modern humanity because of our incurable barbarism. If we must encase ourselves in a bewildering multitude of comforts and trappings, we must needs do without Art and its methods; for to dispense with simplicity and freedom is to dispense with beauty. The luxury of our ancestors was rich and even gorgeous, but never encumbered.
When Asiatics massacre, it is an atrocity; when Europeans, it is a military exigency. Appreciate the distinction and ponder over this world’s virtues.
The communistic principle of society is intrinsically as superior to the individualistic as is brotherhood to jealousy and mutual slaughter; but all the practical schemes of Socialism invented in Europe are a yoke, a tyranny and a prison.
If communism ever reestablishes itself successfully upon earth, it must be on a foundation of soul's brotherhood and the death of egoism. A forced association and a mechanical comradeship would end in a world-wide fiasco.
Democracy in Europe is the rule of the Cabinet minister, the corrupt deputy or the self-seeking capitalist masqued by the occasional sovereignty of a wavering populace; Socialism in Europe is likely to be the rule of the official and policeman masqued by the theoretic sovereignty of an abstract State. It is chimerical to enquire which is the better system; it would be difficult to decide which is the worse.
The gain of democracy is the security of the individual's life, liberty and goods from the caprices of the tyrant one or the selfish few; its evil is the decline of greatness in humanity.
This erring race of human beings dreams always of perfecting their environment by the machinery of government and society; but it is only by the perfection of the soul within that the outer environment can be perfected. What thou art within, that outside thee thou shalt enjoy; no machinery can rescue thee from the law of thy being.
Europe prides herself on her practical and scientific organisation and efficiency. I am waiting till her organisation is perfect; then a child shall destroy her.
So long as a cause has on its side one soul that is intangible in faith, it cannot perish.33
August 29, 1914
(From a letter to Motilal Roy, a revolutionary from Chandernagore who later attempted to create a commune based on Sri Aurobindo's ideals.)
Gandhi's loyalism is not a pattern for India which is not South Africa, and even Gandhi's loyalism is corrected by passive resistance. An abject tone of servility in politics is not “diplomacy” and is not good politics. It does not deceive or disarm the opponent; it does encourage nervelessness, fear and a cringing cunning in the subject people. What Gandhi has been attempting in South Africa is to secure for Indians the position of kindly treated serfs,—as a stepping-stone to something better.... Our position is different and our aim is different, not to secure a few privileges, but to create a nation of men fit for independence and able to secure and keep it.
In the fixed tradition of thousands of years [the Vedas] have been revered as the origin and standard of all that can be held as authoritative and true in Brahmana and Upanishad, in Tantra and Purana, in the doctrines of great philosophical schools and in the teachings of famous saints and sages. The name borne by them was Veda, the knowledge,—the received name for the highest spiritual truth of which the human mind is capable. But if we accept the current interpretations, whether Sayana's or the modern theory, the whole of this sublime and sacred reputation is a colossal fiction. The hymns are, on the contrary, nothing more than the naive superstitious fancies of untaught and materialistic barbarians concerned only with the most external gains and enjoyments and ignorant of all but the most elementary moral notions or religious aspirations.34
Western Philology has converted it [the word arya] into a racial term, an unknown ethnological quantity on which different speculations fix different values.... [But] in the Veda the Aryan peoples are those who had accepted a particular type of self-culture, of inward and outward practice, of ideality, of aspiration....
Whoever seeks to climb from level to level up the hill of the divine, fearing nothing, deterred by no retardation or defeat, shrinking from no vastness because it is too vast for his intelligence, no height because it is too high for his spirit, no greatness because it is too great for his force and courage, he is the Aryan, the divine fighter and victor, the noble man.35
September, 1914 (?)
(From a letter to Motilal Roy.)
You must understand that my mission is not to create Maths, ascetics and Sannyasis; but to call back the souls of the strong to the Lila of Krishna and Kali.... Every ascetic movement since the time of Buddha has left India weaker and for a very obvious reason. Renunciation of life is one thing, to make life itself, national, individual, world-life greater and more divine is another. You cannot enforce one ideal on the country without weakening the other. You cannot take away the best souls from life and yet leave life stronger and greater. Renunciation of ego, acceptance of God in life is the Yoga I teach,—no other renunciation.
Like the majority of educated Indians I had passively accepted without examination, before myself reading the Veda, the conclusions of European Scholarship both as to the religious and as to the historical and ethnical sense of the ancient hymns. In consequence, following again the ordinary line taken by modernised Hindu opinion, I regarded the Upanishads as the most ancient source of Indian thought and religion, the true Veda, the first Book of Knowledge. The Rig-veda in the modern translations which were all I knew of this profound Scripture, represented for me an important document of our national history, but seemed of small value or importance for the history of thought or for a living spiritual experience....
It was my stay in Southern India which first seriously turned my thoughts to the Veda. Two observations that were forced on my mind gave a serious shock to my second-hand belief in the racial division between Northern Aryans and Southern Dravidians. The distinction had always rested for me on a supposed difference between the physical types of Aryan and Dravidian and a more definite incompatibility between the northern Sanskritic and the southern non-Sanskritic tongues. I knew indeed of the later theories which suppose that a single homogeneous race, Dravidian or Indo-Afghan, inhabits the Indian peninsula; but hitherto I had not attached much importance to these speculations. I could not, however, be long in Southern India without being impressed by the general recurrence of northern or “Aryan” type in the Tamil race. Wherever I turned, I seemed to recognise with a startling distinctness, not only among the Brahmins but in all castes and classes, the old familiar faces, features, figures of my friends of Maharashtra, Gujerat, Hindustan, even, though this similarity was less widely spread, of my own province Bengal. The impression I received was as if an army of all the tribes of the North had descended on the South and submerged any previous populations that may have occupied it. A general impression of a Southern type survived, but it was impossible to fix it rigidly while studying the physiognomy of individuals. And in the end I could not but perceive that whatever admixtures might have taken place, whatever regional differences might have been evolved, there remains, behind all variations, a unity of physical as well as of cultural type throughout India....
But what then of the sharp distinction between Aryan and Dravidian races created by the philologists? It disappears. If at all an Aryan invasion is admitted, we have either to suppose that it flooded India and determined the physical type of the people, with whatever modifications, or that it was the incursion of small bands of a less civilised race who melted away into the original population. We have then to suppose that entering a vast peninsula occupied by a civilised people, builders of great cities, extensive traders, not without mental and spiritual culture, they were yet able to impose on them their own language, religion, ideas and manners. Such a miracle would be just possible if the invaders possessed a very highly organised language, a greater force of creative mind and a more dynamic religious form and spirit.
And there was always the difference of language to support the theory of a meeting of races. But here also my preconceived ideas were disturbed and confounded. For on examining the vocables of the Tamil language, in appearance so foreign to the Sanskritic form and character, I yet found myself continually guided by words or by families of words supposed to be pure Tamil in establishing new relations between Sanskrit and its distant sister, Latin, and occasionally, between the Greek and the Sanskrit. Sometimes the Tamil vocable not only suggested the connection, but proved the missing link in a family of connected words. And it was through this Dravidian language that I came first to perceive what seems to me now the true law, origins and, as it were, the embryology of the Aryan tongues. I was unable to pursue my examination far enough to establish any definite conclusion, but it certainly seems to me that the original connection between the Dravidian and Aryan tongues was far closer and more extensive than is usually supposed and the possibility suggests itself that they may even have been two divergent families derived from one lost primitive tongue. If so, the sole remaining evidence of an Aryan invasion of Dravidian India would be the indications to be found in the Vedic hymns.
It was, therefore, with a double interest that for the first time I took up the Veda in the original, though without any immediate intention of a close or serious study. It did not take long to see that the Vedic indications of a racial division between Aryans and Dasyus and the identification of the latter with the indigenous Indians were of a far flimsier character than I had supposed. But far more interesting to me was the discovery of a considerable body of profound psychological thought and experience lying neglected in these ancient hymns. And the importance of this element increased in my eyes when I found, first, that the mantras of the Veda illuminated with a clear and exact light psychological experiences of my own for which I had found no sufficient explanation either in European psychology or in the teachings of Yoga or of Vedanta, so far as I was acquainted with them, and, secondly, that they shed light on obscure passages and ideas of the Upanishads to which, previously, I could attach no exact meaning and gave at the same time a new sense to much in the Puranas.36
(Extracts from an interview given to a correspondent of The Hindu:)
I am convinced and have long been convinced that a spiritual awakening, a reawakening to the true self of the nation is the most important condition of our national greatness.... India, if she chooses, can guide the world.
... I quite agree with you that our social fabric will have to be considerably altered before long.... Our past with all its faults and defects should be sacred to us; but the claims of our future with its immediate possibilities should be still more sacred.
[The correspondent notes that Sri Aurobindo's "concluding words were spoken in a very solemn mood":] It is more important that the thought of India should come out of the philosophical school and renew its contact with life, and the spiritual life of India issue out of the cave and the temple and, adapting itself to new forms, lay its hand upon the world. I believe also that humanity is about to enlarge its scope by new knowledge, new powers and capacities, which will create as great a revolution in human life as the physical science of the nineteenth century. Here, too, India holds in her past, a little rusted and put out of use, the key of humanity's future.
It is in these directions that I have been for some time impelled to turn my energies rather than to the petty political activities which are alone open to us at the present moment. This is the reason of my continued retirement and detachment from action. I believe in the necessity at such times and for such great objects of tapasya in silence for self-training, for self-knowledge and storage of spiritual force. Our forefathers used that means, though in different forms. And it is the best means for becoming an efficient worker in the great days of the world.37
(From a letter to Motilal Roy.)
It is regrettable that Bengal should be unable to find anything in the Arya, but not surprising. The intellect of Bengal has been so much fed on chemical tablets of thought and hot-spiced foods that anything strong and substantial is indigestible to it. Moreover people in India are accustomed only to second-hand thoughts,—the old familiar ideas of the six philosophies, Patanjali etc., etc. Any new presentation of life and thought and Yoga upsets their expectations and is unintelligible to them. The thought of the Arya demands close thinking from the reader; it does not spare him the trouble of thinking and understanding and the minds of the people have long been accustomed to have the trouble of thought spared them. They know how to indulge their minds, they have forgotten how to exercise them....
Soon after the Arya began, I got a letter from some graduates saying that what they wanted was “man-making”. I have done my share of man-making and it is a thing which now anybody can do; Nature herself is looking after it all over the world, though more slowly in India than elsewhere. My business is now not man-making, but divine man-making. My present teaching is that the world is preparing for a new progress, a new evolution. Whatever race, whatever country seizes on the lines of that new evolution and fulfils it, will be the leader of humanity....
India and especially Bengal have the best chance and the best right to create that race and become the leaders of the future,—to do in the right way what Germany thought of doing in the wrong way. But first they must learn to think, to cast away old ideas, and turn their faces resolutely to the future. But they cannot do this, if they merely copy European politics or go on eternally reproducing Buddhistic asceticism. I am afraid the Ramakrishna Mission with all its good intentions is only going to give us Shankaracharya and Buddhistic humanitarianism. But that is not the goal to which the world is moving.
Charity and altruism are often essentially egoistic in their immediate motive. They are stirred by the discomfort of the sight of suffering to the nervous system or by the pleasurableness of others' appreciation of our kindliness or by the egoistic self-appreciation of our own benevolence or by the need of indulgence in sympathy. There are philanthropists who would be troubled if the poor were not always with us, for they would then have no field for their charity....
Nor is detailed sympathy and alleviation of particular sufferings the only help that can be given to men. To cut down branches of a man's tree of suffering is good, but they grow again; to aid him to remove its roots is a still more divine helpfulness.38
Vivekananda was a soul of puissance if ever there was one, a very lion among men, but the definite work he has left behind is quite incommensurate with our impression of his creative might and energy. We perceive his influence still working gigantically, we know not well how, we know not well where, in something that is not yet formed, something leonine, grand, intuitive, upheaving that has entered the soul of India and we say, "Behold, Vivekananda still lives in the soul of his Mother and in the souls of her children."39
To be clear in one's own mind, entirely true and plain with one's self and with others, wholly honest with the conditions and materials of one's labour, is a rare gift in our crooked, complex and faltering humanity. It is the spirit of the Aryan worker and a sure secret of vigorous success. For always Nature recognises a clear, honest and recognisable knock at her doors and gives the result with an answering scrupulosity and diligence.40
(On March 29, 1914, Sri Aurobindo met Mirra, a French lady who had come from France to see him. She remained at Pondicherry for a year, went back to France, and in 1916 journeyed to Japan where she stayed until her return to Pondicherry on April 24, 1920.
For thirty years she was going to work with Sri Aurobindo. We know her as “Mother.”
These two passages are from letters Sri Aurobindo wrote to Mother in France, while World War I was raging.)
May 6, 1915
One needs to have a calm heart, a settled will, entire self-abnegation and the eyes constantly fixed on the beyond to live undiscouraged in times like these which are truly a period of universal decomposition.41
(From a letter of September 16, 1915.)
It is a singular condition of the world, the very definition of chaos with the superficial form of the old world resting apparently intact on the surface. But a chaos of long disintegration or of some early new birth? It is the thing that is being fought out from day to day, but as yet without any approach to a decision.42
The Vedic ritual, well-nigh obsolete, has lost its profound symbolic meaning; the pastoral, martial and rural images of the early Aryan poets sound remote, inappropriate, or, if natural and beautiful, yet void of the old deeper significance to the imagination of their descendants. Confronted with the stately hymns of the ancient dawn, we are conscious of a blank incomprehension. And we leave them as a prey to the ingenuity of the scholar who gropes for forced meanings amid obscurities and incongruities where the ancient bathed their souls in harmony and light.... The sense is dead and only the obscurity of a forgotten poetic form remains. Therefore when we read “Sarama by the path of the Truth discovers the herds”, the mind is stopped and baffled by an unfamiliar language. It has to be translated to us ... into a plainer and less figured thought, “Intuition by the way of the Truth arrives at the hidden illuminations.” Lacking the clue, we wander into ingenuities about the Dawn and the Sun or even imagine in Sarama, the hound of heaven, a mythological personification of some prehistoric embassy to Dravidian nations for the recovery of plundered cattle!43
That stupendous effort [of Western materialism and civilisation] is over; it has not yet frankly declared its bankruptcy, but it is bankrupt. It is sinking in a cataclysm as gigantic and as unnatural as the attempt which gave it birth. On the other hand, the exaggerated spirituality of the Indian effort has also registered a bankruptcy; we have seen how high individuals can rise by it, but we have seen also how low a race can fall which in its eagerness to seek after God ignores His intention in humanity. Both the European and the Indian attempt were admirable, the Indian by its absolute spiritual sincerity, the European by its severe intellectual honesty and ardour for the truth; both have accomplished miracles; but in the end God and Nature have been too strong for the Titanism of the human spirit and for the Titanism of the human intellect.44
(From a book review in the Arya.)
The book before us, Mr. O. C. Gangoly's South Indian Bronzes, must rank as one of the best of them all. Southern India, less ravaged than the North by the invader and the Vandal and profiting by the historic displacement of the centre of Indian culture southward, teems with artistic treasures.... But there are [in this book] some startlingly confident statements against which our critical sense protests. For instance, “it is beyond doubt that the two divisions of the country indicated by the Vindhya ranges were occupied by people essentially different in blood and temperament.” Surely the important theories which hold the whole Indian race to be Dravidian in blood or, without assigning either an “Aryan” or “non-Aryan” origin, believe it to be homogeneous—omitting some islander types on the southern coast and the Mongoloid races of the Himalaya,—cannot be so lightly dismissed....
It distresses us to see Indian inquirers with their great opportunities simply following in the path of certain European scholars, accepting and adding to their unstable fantasies, their huge superstructures founded on weak and scattered evidence and their imaginative “history” of our prehistoric ages. There is better and sounder work to be done and Indians can do it admirably as Mr. Gangoly himself has shown in this book.45
Either the Veda is what Sayana says it is, and then we have to leave it behind for ever as the document of a mythology and ritual which have no longer any living truth or force for thinking minds, or it is what the European scholars say it is, and then we have to put it away among the relics of the past as an antique record of semi-barbarous worship; or else it is indeed Veda, a book of divine knowledge, and then it becomes of supreme importance to us to know and to hear its message.
Dayananda's view is quite clear, its foundation inexpugnable. The Vedic hymns are chanted to the One Deity under many names, names which are used and even designed to express His qualities and powers. Was this conception of Dayananda's an arbitrary conceit fetched out of his own too ingenious imagination? Not at all; it is the explicit statement of the Veda itself: “One existent, sages”—not the ignorant, mind you, but the seers, the men of knowledge,—“speak of in many ways, as Indra, as Yama, as Matarishwan, as Agni” [Rig-Veda, I.164.46]. The Vedic Rishis ought surely to have known something about their own religion, more, let us hope, than Roth or Max Müller, and this is what they knew.
We are aware how modern scholars twist away from the evidence. This hymn, they say, was a late production, this loftier idea which it expresses with so clear a force rose up somehow in the later Aryan mind or was borrowed by those ignorant fire-worshippers, sun-worshippers, sky-worshippers from their cultured and philosophic Dravidian enemies. But throughout the Veda we have confirmatory hymns and expressions: Agni or Indra or another is expressly hymned as one with all the other gods. Agni contains all other divine powers within himself, the Maruts are described as all the gods, one deity is addressed by the names of others as well as his own, or, most commonly, he is given as Lord and King of the universe attributes only appropriate to the Supreme Deity. Ah, but that cannot mean, ought not to mean, must not mean, the worship of One; let us invent a new word, call it henotheism and suppose that the Rishis did not really believe Indra or Agni to be the Supreme Deity but treated any god or every god as such for the nonce, perhaps that he might feel the more flattered and lend a more gracious ear for so hyperbolic a compliment? But why should not the foundation of Vedic thought be natural monotheism rather than this new-fangled monstrosity of henotheism? Well, because primitive barbarians could not possibly have risen to such high conceptions and, if you allow them to have so risen, you imperil our theory of the evolutionary stages of the human development and you destroy our whole idea about the sense of the Vedic hymns and their place in the history of mankind. Truth must hide herself, commonsense disappear from the field so that a theory may flourish! I ask, in this point, and it is the fundamental point, who deals most straightforwardly with the text, Dayananda or the Western scholars?
Dayananda goes farther; he affirms that the truths of modern physical science are discoverable in the hymns.... The ancient civilisations did possess secrets of science some of which modern knowledge has recovered, extended and made more rich and precise but others are even now not recovered. There is then nothing fantastic in Dayananda's idea that Veda contains truth of science as well as truth of religion. I will even add my own conviction that Veda contains other truths of a science the modern world does not at all possess, and in that case Dayananda has rather understated than overstated the depth and range of the Vedic wisdom.46
Sanskrit ought still to have a future as a language of the learned and it will not be a good day for India when the ancient tongue ceases entirely to be written or spoken. But if it is to survive, it must get rid of the curse of the heavy pedantic style contracted by it in its decline with the lumbering impossible compounds and the overweight of hairsplitting erudition.47
Human moderation is usually a wiseacre and a botcher; it sews a patch of new velvet on old fustian or of new fustian on old velvet and admires its deplorable handiwork. And its cautious advance means an accumulation of shams, fictions and dead conventions till the burden of falsehood becomes too great for life to bear and a violent revolution is necessary to deliver the soul of humanity out of the immobilising cerements of the past....
We have to face the future's offer of death as well as its offer of life, and it need not alarm us, for it is by constant death to our old names and forms that we shall live most vitally in greater and newer forms and names. Go on we must; for if we do not, Time itself will force us forward in spite of our fancied immobility. And this is the most pitiable and dangerous movement of all. For what can be more pitiable than to be borne helplessly forward clinging to the old that disintegrates in spite of our efforts and shrieking frantically to the dead ghosts and dissolving fragments of the past to save us alive? And what can be more dangerous than to impose immobility on that which is in its nature mobile? This means an increasing and horrible rottenness; it means an attempt to persist on as a putrid and stinking corpse instead of a living and self-renewing energetic creature. The greatest spirits are therefore those who have no fear of the future, who accept its challenge and its wager; they have that sublime trust in the God or Power that guides the world....48
Help men, but do not pauperise them of their energy; lead and instruct men, but see that their initiative and originality remain intact; take others into thyself, but give them in return the full godhead of their nature. He who can do this is the leader and the guru.49
In India the institution of slavery was practically absent and the woman had at first a freer and more dignified position than in Greece and Rome; but the slave was soon replaced by the proletariate, called in India the Shudra, and the increasing tendency to deny the highest benefits of the common life and culture to the Shudra and the woman brought down Indian society to the level of its Western congeners.50
If we look at the beginnings of Indian society, the far-off Vedic age which we no longer understand, for we have lost that mentality, we see that everything is symbolic.... Let us take, for this example will serve us best, the Vedic institution of fourfold order, caturvarna, miscalled the system of the four castes,—for caste is a conventional, varna a symbolic and typal institution.... This [symbolic significance of the caturvarna] appears in the Purushasukta of the Veda where the four orders are described as having sprung from the body of the creative Deity, from his head, arms, thighs and feet. To us this is merely a poetical image and its sense is that the Brahmins were the men of knowledge, the Kshatriyas the men of power, the Vaishyas the producers and support of society, the Shudras its servants.... We read always our own mentality into that of these ancient forefathers and it is therefore that we can find in them nothing but imaginative barbarians.... [But] to them this symbol of the Creator's body was more than an image, it expressed a divine reality. Human society was for them an attempt to express in life the cosmic Purusha who has expressed himself otherwise in the material and the supraphysical universe. Man and the cosmos are both of them symbols and expressions of the same hidden Reality.
[Later] in the evolution of caste, the outward supports of the ethical fourfold order,—birth, economic function, religious ritual and sacrament, family custom,—each began to exaggerate enormously its proportions and its importance in the scheme. At first, birth does not seem to have been of the first importance in the social order, for faculty and capacity prevailed; but afterwards, as the type fixed itself, its maintenance by education and tradition became necessary and education and tradition naturally fixed themselves in a hereditary groove. Thus the son of a Brahmin came always to be looked upon conventionally as a Brahmin; birth and profession were together the double bond of the hereditary convention at the time when it was most firm and faithful to its own character. This rigidity once established, the maintenance of the ethical type passed from the first place to a secondary or even a quite tertiary importance.... Finally, even the economic basis began to disintegrate; birth, family custom and remnants, deformations, new accretions of meaningless or fanciful religious sign and ritual, the very scarecrow and caricature of the old profound symbolism, became the riveting links of the system of caste in the iron age of the old society. In the full economic period of caste the priest and the Pundit masquerade under the name of the Brahmin, the aristocrat and feudal baron under the name of the Kshatriya, the trader and money-getter under the name of the Vaishya, the half-fed labourer and economic serf under the name of the Shudra. When the economic basis also breaks down, then the unclean and diseased decrepitude of the old system has begun; it has become a name, a shell, a sham and must either be dissolved in the crucible of an individualist period of society or else fatally affect with weakness and falsehood the system of life that clings to it. That in visible fact is the last and present state of the caste system in India.51
[The Vedic Rishis] may not have yoked the lightning to their chariots, nor weighed sun and star, nor materialised all the destructive forces in Nature to aid them in massacre and domination, but they had measured and fathomed all the heavens and earths within us, they had cast their plummet into the inconscient and the subconscient and the superconscient; they had read the riddle of death and found the secret of immortality; they had sought for and discovered the One and known and worshipped Him in the glories of His light and purity and wisdom and power.52
The whole Rig-veda reveals itself as a body of doctrine and practice, esoteric, occult, spiritual, such as might have been given by the mystics in any ancient country but which actually survives for us only in the Veda. It is there deliberately hidden by a veil, but the veil is not so thick as we first imagine; we have only to use our eyes and the veil vanishes; the body of the Word, the Truth stands out before us....
Our life is a battle between the powers of Light and Truth, the Gods who are the Immortals and the powers of Darkness. These are spoken of under various names as Vritra and Vritras, Vala and the Panis, the Dasyus and their kings. We have to call in the aid of the Gods to destroy the opposition of these powers of Darkness who conceal the Light from us or rob us of it, who obstruct the flowing of the streams of Truth, rtasya dharah [Rig-Veda, V.12.2], the streams of Heaven and obstruct in every way the soul's ascent. We have to invoke the Gods by the inner sacrifice, and by the Word call them into us,—that is the specific power of the Mantra.... We give what we are and what we have in order that the riches of the divine Truth and Light may descend into our life and become the elements of our inner birth into the Truth.... Finally, as the summit of the teaching of the Vedic mystics comes the secret of the one Reality, ekam sat [I.164.46], or tad ekam [X.129.2], which became the central word of the Upanishads. The Gods, the powers of Light and Truth are powers and names of the One, each God is himself all the Gods or carries them in him: there is the one Truth, tat satyam [III.39.5], and one bliss to which we must rise.53
This is certain that there is not only no construction here without destruction, no harmony except by a poise of contending forces won out of many actual and potential discords, but also no continued existence of life except by a constant self-feeding and devouring of other life. Our very bodily life is a constant dying and being reborn, the body itself a beleaguered city attacked by assailing, protected by defending forces whose business is to devour each other....
It is good that we should be reminded of [this truth]; first, because to see it has for every strong soul a tonic effect which saves us from the flabbiness and relaxation encouraged by a too mellifluous philosophic, religious or ethical sentimentalism, that which loves to look upon Nature as love and life and beauty and good, but turns away from her grim mask of death, adoring God as Shiva but refusing to adore him as Rudra; secondly, because unless we have the honesty and courage to look existence straight in the face, we shall never arrive at any effective solution of its discords and oppositions. We must see first what life and the world are; afterwards, we can all the better set about finding the right way to transform them into what they should be. If this repellent aspect of existence holds in itself some secret of the final harmony, we shall by ignoring or belittling it miss that secret and all our efforts at a solution will fail by fault of our self-indulgent ignoring of the true elements of the problem....
War and destruction are not only a universal principle of our life here in its purely material aspects, but also of our mental and moral existence. It is self-evident that in the actual life of man intellectual, social, political, moral we can make no real step forward without a struggle, a battle between what exists and lives and what seeks to exist and live and between all that stands behind either. It is impossible, at least as men and things are, to advance, to grow, to fulfil and still to observe really and utterly that principle of harmlessness which is yet placed before us as the highest and best law of conduct. We will use only soul-force and never destroy by war or any even defensive employment of physical violence? Good, though until soul-force is effective, the Asuric force in men and nations tramples down, breaks, slaughters, burns, pollutes, as we see it doing today, but then at its ease and unhindered, and you have perhaps caused as much destruction of life by your abstinence as others by resort to violence.... Evil cannot perish without the destruction of much that lives by the evil....
It is not enough that our own hands should remain clean and our souls unstained for the law of strife and destruction to die out of the world; that which is its root must first disappear out of humanity. Much less will mere immobility and inertia unwilling to use or incapable of using any kind of resistance to evil, abrogate the law; inertia, Tamas, indeed, injures much more than can the rajasic principle of strife which at least creates more than it destroys. Therefore, so far as the problem of the individual's action goes, his abstention from strife and its inevitable concomitant destruction in their more gross and physical form may help his own moral being, but it leaves the Slayer of creatures unabolished.
It is only a few religions which have had the courage to say without any reserve, like the Indian, that this enigmatic World-Power is one Deity, one Trinity, to lift up the image of the Force that acts in the world in the figure not only of the beneficent Durga, but of the terrible Kali in her blood-stained dance of destruction and to say, “This too is the Mother; this also know to be God; this too, if thou hast the strength, adore.” And it is significant that the religion which has had this unflinching honesty and tremendous courage, has succeeded in creating a profound and widespread spirituality such as no other can parallel. For truth is the foundation of real spirituality and courage is its soul.54
The gospel of universal peace and goodwill among men—for without a universal and entire mutual goodwill there can be no real and abiding peace—has never succeeded for a moment in possessing itself of human life during the historic cycle of our progress, because morally, socially, spiritually the race was not prepared and the poise of Nature in its evolution would not admit of its being immediately prepared for any such transcendence. Even now we have not actually progressed beyond the feasibility of a system of accommodation between conflicting interests which may minimise the recurrence of the worst forms of strife. And towards this consummation the method, the approach which humanity has been forced by its own nature to adopt, is a monstrous mutual massacre unparalleled in history; a universal war, full of bitterness and irreconcilable hatred, is the straight way and the triumphant means modern man has found for the establishment of universal peace!... A day may come, must surely come, we will say, when humanity will be ready spiritually, morally, socially for the reign of universal peace; meanwhile the aspect of battle and the nature and function of man as a fighter have to be accepted and accounted for by any practical philosophy and religion.55
The Gita expressly says that Arjuna has thus lapsed into unheroic weakness [by his unwillingness to fight the enemies], because he is invaded by pity, kripayavistam. Is this not then a divine weakness? Is not pity a divine emotion which should not thus be discouraged with [Krishna's] harsh rebuke? Or are we in face of a mere gospel of war and heroic action, a Nietzschean creed of power and high-browed strength, of Hebraic or old Teutonic hardness which holds pity to be a weakness and thinks like the Norwegian hero who thanked God because He had given him a hard heart? But the teaching of the Gita springs from an Indian creed and to the Indian mind compassion has always figured as one of the largest elements of the divine nature....
It is this compassion in the Aryan fighter, the soul of his chivalry, which will not break the bruised reed, but helps and protects the weak and the oppressed and the wounded and the fallen. But it is also the divine compassion that smites down the strong tyrant and the confident oppressor, not in wrath and with hatred,—for these are not the high divine qualities, the wrath of God against the sinner, God's hatred of the wicked are the fables of half-enlightened creeds, as much a fable as the eternal torture of the Hells they have invented,—but, as the old Indian spirituality clearly saw, with as much love and compassion for the strong Titan erring by his strength and slain for his sins as for the sufferer and the oppressed who have to be saved from his violence and injustice.56
Civilisation can never be safe so long as, confining the cultured mentality to a small minority, it nourishes in its bosom a tremendous mass of ignorance, a multitude, a proletariate. Either knowledge must enlarge itself from above or be always in danger of submergence by the ignorant night from below. Still more must it be unsafe, if it allows enormous numbers of men to exist outside its pale uninformed by its light, full of the natural vigour of the barbarian, who may at any moment seize upon the physical weapons of the civilised without undergoing an intellectual transformation by their culture.... Knowledge must be aggressive, if it wishes to survive and perpetuate itself; to leave an extensive ignorance either below or around it, is to expose humanity to the perpetual danger of a barbaric relapse.
If Science has thus prepared us for an age of wider and deeper culture ... it has encouraged more or less indirectly both by its attitude to life and its discoveries another kind of barbarism,—for it can be called by no other name,—that of the industrial, the commercial, the economic age which is now progressing to its culmination and its close. This economic barbarism is essentially that of the vital man who mistakes the vital being for the self and accepts its satisfaction as the first aim of life.... To the natural unredeemed economic man beauty is a thing otiose or a nuisance, art and poetry a frivolity or an ostentation and a means of advertisement. His idea of civilisation is comfort, his idea of morals social respectability, his idea of politics the encouragement of industry, the opening of markets, exploitation and trade following the flag, his idea of religion at best a pietistic formalism or the satisfaction of certain vitalistic emotions. He values education for its utility in fitting a man for success in a competitive or, it may be, a socialised industrial existence, science for the useful inventions and knowledge, the comforts, conveniences, machinery of production with which it arms him, its power for organisation, regulation, stimulus to production. The opulent plutocrat and the successful mammoth capitalist and organiser of industry are the supermen of the commercial age and the true, if often occult rulers of its society....
In a commercial age with its ideal, vulgar and barbarous, of success, vitalistic satisfaction, productiveness and possession the soul of man may linger a while for certain gains and experiences, but cannot permanently rest. If it persisted too long, Life would become clogged and perish of its own plethora or burst in its straining to a gross expansion. Like the too massive Titan it will collapse by its own mass, mole ruet sua.57
The possession of power is the great test of all idealisms and as yet there have been none religious or secular which have withstood it or escaped diminution or corruption.58
(A few “Thoughts and Glimpses.”)
Wherever thou seest a great end, be sure of a great beginning. Where a monstrous and painful destruction appals thy mind, console it with the certainty of a large and great creation. God is there not only in the still small voice, but in the fire and in the whirlwind.
The greater the destruction, the freer the chances of creation; but the destruction is often long, slow and oppressive, the creation tardy in its coming or interrupted in its triumph. The night returns again and again and the day lingers or seems even to have been a false dawning. Despair not therefore but watch and work. Those who hope violently, despair swiftly: neither hope nor fear, but be sure of God's purpose and thy will to accomplish.
Wherefore God hammers so fiercely at his world, tramples and kneads it like dough, casts it so often into the blood-bath and the red hell-heat of the furnace? Because humanity in the mass is still a hard, crude and vile ore which will not otherwise be smelted and shaped; as is his material, so is his method. Let it help to transmute itself into nobler and purer metal, his ways with it will be gentler and sweeter, much loftier and fairer its uses.
Each religion has helped mankind. Paganism increased in man the light of beauty, the largeness and height of his life, his aim at a many-sided perfection; Christianity gave him some vision of divine love and charity; Buddhism has shown him a noble way to be wiser, gentler, purer; Judaism and Islam how to be religiously faithful in action and zealously devoted to God; Hinduism has opened to him the largest and profoundest spiritual possibilities. A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and cult-egoism stand in the way.
All religions have saved a number of souls, but none yet has been able to spiritualise mankind. For that there is needed not cult and creed, but a sustained and all-comprehending effort at spiritual self-evolution.
The changes we see in the world today are intellectual, moral, physical in their ideal and intention: the spiritual revolution waits for its hour and throws up meanwhile its waves here and there. Until it comes the sense of the others cannot be understood and till then all interpretations of present happening and forecast of man's future are vain things. For its nature, power, event are that which will determine the next cycle of our humanity.59
Each language is the sign and power of the soul of the people which naturally speaks it. Each develops therefore its own peculiar spirit, thought-temperament, way of dealing with life and knowledge and experience.... A nation, race or people which loses its language, cannot live its whole life or its real life. And this advantage to the national life is at the same time an advantage to the general life of the human race.60
(“The Hour of God”)
There are moments when the Spirit moves among men and the breath of the Lord is abroad upon the waters of our being; there are others when it retires and men are left to act in the strength or the weakness of their own egoism. The first are periods when even a little effort produces great results and changes destiny; the second are spaces of time when much labour goes to the making of a little result. It is true that the latter may prepare the former, may be the little smoke of sacrifice going up to heaven which calls down the rain of God's bounty.
Unhappy is the man or the nation which, when the divine moment arrives, is found sleeping or unprepared to use it, because the lamp has not been kept trimmed for the welcome and the ears are sealed to the call. But thrice woe to them who are strong and ready, yet waste the force or misuse the moment; for them is irreparable loss or a great destruction.
In the hour of God cleanse thy soul of all self-deceit and hypocrisy and vain self-flattering that thou mayst look straight into thy spirit and hear that which summons it. All insincerity of nature, once thy defence against the eye of the Master and the light of the ideal, becomes now a gap in thy armour and invites the blow. Even if thou conquer for the moment, it is the worse for thee, for the blow shall come afterwards and cast thee down in the midst of thy triumph. But being pure cast aside all fear; for the hour is often terrible, a fire and a whirlwind and a tempest, a treading of the winepress of the wrath of God; but he who can stand up in it on the truth of his purpose is he who shall stand; even though he fall, he shall rise again; even though he seem to pass on the wings of the wind, he shall return. Nor let worldly prudence whisper too closely in thy ear; for it is the hour of the unexpected, the incalculable, the immeasurable. Mete not the power of the Breath by thy petty instruments, but trust and go forward.
But most keep thy soul clear, even if for a while, of the clamour of the ego. Then shall a fire march before thee in the night and the storm be thy helper and thy flag shall wave on the highest height of the greatness that was to be conquered.61
(From a letter answering a request for Sri Aurobindo's opinion of a proposed Hindu law.)
I can only say that everything will have my full approval which helps to liberate and strengthen the life of the individual in the frame of a vigorous society and restore the freedom and energy which India had in her heroic times of greatness and expansion. Many of our present social forms were shaped, many of our customs originated, in a time of contraction and decline. They had their utility for self-defence and survival within narrow limits, but are a drag upon our progress in the present hour when we are called upon once again to enter upon a free and courageous self-adaptation and expansion. I believe in an aggressive and expanding, not in a narrowly defensive and self-contracting Hinduism....62
(From an introduction to a book entitled Speeches and Writings of Tilak.)
The Congress movement was for a long time purely occidental in its mind, character and methods, confined to the English-educated few, founded on the political rights and interests of the people read in the light of English history and European ideals, but with no roots either in the past of the country or in the inner spirit of the nation.... To bring in the mass of the people, to found the greatness of the future on the greatness of the past, to infuse Indian politics with Indian religious fervour and spirituality are the indispensable conditions for a great and powerful political awakening in India. Others, writers, thinkers, spiritual leaders, had seen this truth. Mr. Tilak was the first to bring it into the actual field of practical politics.
There are always two classes of political mind: one is preoccupied with details for their own sake, revels in the petty points of the moment and puts away into the background the great principles and the great necessities, the other sees rather these first and always and details only in relation to them. The one type moves in a routine circle which may or may not have an issue; it cannot see the forest for the trees and it is only by an accident that it stumbles, if at all, on the way out. The other type takes a mountain-top view of the goal and all the directions and keeps that in its mental compass through all the deflections, retardations and tortuosities which the character of the intervening country may compel it to accept; but these it abridges as much as possible. The former class arrogate the name of statesman in their own day; it is to the latter that posterity concedes it and sees in them the true leaders of great movements. Mr. Tilak, like all men of pre-eminent political genius, belongs to this second and greater order of mind.63
(Extracts from a message on national education published in New India of April 8, 1918, a journal edited by Annie Besant.)
The greatest knowledge and the greatest riches man can possess are [India's] by inheritance; she has that for which all mankind is waiting.... But the full soul rich with the inheritance of the past, the widening gains of the present, and the large potentiality of the future, can come only by a system of National Education. It cannot come by any extension or imitation of the system of the existing universities with its radically false principles, its vicious and mechanical methods, its dead-alive routine tradition and its narrow and sightless spirit. Only a new spirit and a new body born from the heart of the Nation and full of the light and hope of its resurgence can create it....
The new education will open careers which will be at once ways of honourable sufficiency, dignity and affluence to the individual, and paths of service to the country. For the men who come out equipped in every way from its institutions will be those who will give that impetus to the economic life and effort of the country without which it cannot survive in the press of the world, much less attain its high legitimate position. Individual interest and National interest are the same and call in the same direction.
Habituated individually always to the customary groove, we prefer the safe and prescribed path, even when it leads nowhere, to the great and effective way, and cannot see our own interest because it presents itself in a new and untried form. But this is a littleness of spirit which the Nation must shake off that it may have the courage of its destiny....
This is an hour in which, for India as for all the world, its future destiny and the turn of its steps for a century are being powerfully decided, and for no ordinary century, but one which is itself a great turning-point, an immense turn-over in the inner and outer history of mankind. As we act now, so shall the reward of our Karma be meted out to us, and each call of this kind at such an hour is at once an opportunity, a choice, and a test offered to the spirit of our people.64
It is found that civilisation has created many more problems than it can solve, has multiplied excessive needs and desires the satisfaction of which it has not sufficient vital force to sustain, has developed a jungle of claims and artificial instincts in the midst of which life loses its way and has no longer any sight of its aim. The more advanced minds begin to declare civilisation a failure and society begins to feel that they are right. But the remedy proposed is either a halt or even a retrogression, which means in the end more confusion, stagnation and decay, or a reversion to “Nature” which is impossible or can only come about by a cataclysm and disintegration of society; or even a cure is aimed at by carrying artificial remedies to their acme, by more and more Science, more and more mechanical devices, a more scientific organisation of life, which means that the engine shall replace life, the arbitrary logical reason substitute itself for complex Nature and man be saved by machinery. As well say that to carry a disease to its height is the best way to its cure....
The radical defect of all our systems is their deficient development of just that which society has most neglected, the spiritual element, the soul in man which is his true being.
The true and full spiritual aim in society will regard man not as a mind, a life and a body, but as a soul incarnated for a divine fulfilment upon earth, not only in heavens beyond, which after all it need not have left if it had no divine business here in the world of physical, vital and mental nature.... Therefore it will hold sacred all the different parts of man's life which correspond to the parts of his being, all his physical, vital dynamic, emotional, aesthetic, ethical, intellectual, psychic evolution, and see in them instruments for a growth towards a diviner living.65
Man's road to spiritual supermanhood will be open when he declares boldly that all he has yet developed, including the intellect of which he is so rightly and yet so vainly proud, are now no longer sufficient for him, and that to uncase, discover, set free this greater Light within shall be henceforward his pervading preoccupation. Then will his philosophy, art, science, ethics, social existence, vital pursuits be no longer an exercise of mind and life, done for themselves, carried in a circle, but a means for the discovery of a greater Truth behind mind and life and for the bringing of its power into our human existence.66
A spiritual age of mankind ... will not try to make man perfect by machinery or keep him straight by tying up all his limbs. It will not present to the member of the society his higher self in the person of the policeman, the official and the corporal, nor, let us say, in the form of a socialistic bureaucracy or a Labour Soviet. Its aim will be to diminish as soon and as far as possible the element of external compulsion in human life by awakening the inner divine compulsion of the Spirit within.67
The ascent of man into heaven is not the key, but rather his ascent here into the spirit and the descent also of the Spirit into his normal humanity and the transformation of this earthly nature. For that and not some post mortem salvation is the real new birth for which humanity waits as the crowning movement of its long obscure and painful course.
Therefore the individuals who will most help the future of humanity in the new age will be those who will recognise a spiritual evolution as the destiny and therefore the great need of the human being.... They will especially not make the mistake of thinking that this change can be effected by machinery and outward institutions; they will know and never forget that it has to be lived out by each man inwardly or it can never be made a reality for the kind....
Failures must be originally numerous in everything great and difficult, but the time comes when the experience of past failures can be profitably used and the gate that so long resisted opens. In this as in all great human aspirations and endeavours, an a priori declaration of impossibility is a sign of ignorance and weakness, and the motto of the aspirant's endeavour must be the solvitur ambulando of the discoverer. For by the doing the difficulty will be solved. A true beginning has to be made; the rest is a work for Time in its sudden achievements or its long patient labour....
This endeavour will be a supreme and difficult labour even for the individual, but much more for the race. It may well be that, once started, it may not advance rapidly even to its first decisive stage; it may be that it will take long centuries of effort to come into some kind of permanent birth. But that is not altogether inevitable, for the principle of such changes in Nature seems to be a long obscure preparation followed by a swift gathering up and precipitation of the elements into the new birth, a rapid conversion, a transformation that in its luminous moment figures like a miracle.68
When we look at the past of India, what strikes us ... is her stupendous vitality, her inexhaustible power of life and joy of life, her almost unimaginably prolific creativeness. For three thousand years at least,—it is indeed much longer,—she has been creating abundantly and incessantly, lavishly, with an inexhaustible many-sidedness, republics and kingdoms and empires, philosophies and cosmogonies and sciences and creeds and arts and poems and all kinds of monuments, palaces and temples and public works, communities and societies and religious orders, laws and codes and rituals, physical sciences, psychic sciences, systems of Yoga, systems of politics and administration, arts spiritual, arts worldly, trades, industries, fine crafts,—the list is endless and in each item there is almost a plethora of activity. She creates and creates and is not satisfied and is not tired; she will not have an end of it, seems hardly to need a space for rest, a time for inertia and lying fallow. She expands too outside her borders; her ships cross the ocean and the fine superfluity of her wealth brims over to Judea and Egypt and Rome; her colonies spread her arts and epics and creeds in the Archipelago; her traces are found in the sands of Mesopotamia; her religions conquer China and Japan and spread westward as far as Palestine and Alexandria, and the figures of the Upanishads and the sayings of the Buddhists are re-echoed on the lips of Christ. Everywhere, as on her soil, so in her works there is the teeming of a super-abundant energy of life....
Indeed without this opulent vitality and opulent intellectuality India could never have done so much as she did with her spiritual tendencies. It is a great error to suppose that spirituality flourishes best in an impoverished soil with the life half-killed and the intellect discouraged and intimidated. The spirituality that so flourishes is something morbid, hectic and exposed to perilous reactions. It is when the race has lived most richly and thought most profoundly that spirituality finds its heights and its depths and its constant and many-sided fruition.69
... the shifty language of politics,—that strange language full of Maya and falsities of self-illusion and deliberate delusion of others, which almost immediately turns all true and vivid phrases into a jargon, so that men may fight in a cloud of words without any clear sense of the thing they are battling for....70
The subjection of woman, the property of the man over the woman, was once an axiom of social life and has only in recent times been effectively challenged. So strong was or had become the instinct of this domination in the male animal man, that even religion and philosophy have had to sanction it.... This idea too is crumbling into the dust, though its remnants still cling to life by many strong tentacles of old legislation, continued instinct, persistence of traditional ideas; the fiat has gone out against it in the claim of woman to be regarded, she too, as a free individual being.71
We are sometimes asked what on earth we mean by spirituality in art and poetry or in political and social life,—a confession of ignorance strange enough in any Indian mouth at this stage of our national history.... We have here really an echo of the European idea, now of sufficiently long standing, that religion and spirituality on the one side and intellectual activity and practical life on the other are two entirely different things and have each to be pursued on its own entirely separate lines and in obedience to its own entirely separate principles....
Spirituality [does not mean] the moulding of the whole type of the national being to suit the limited dogmas, forms, tenets of a particular religion, as was often enough attempted by the old societies.... Spirituality is much wider than any particular religion.... True spirituality rejects no new light, no added means or materials of our human self-development. It means simply to keep our centre, our essential way of being, our inborn nature and assimilate to it all we receive, and evolve out of it all we do and create.... [India] can, if she will, give a new and decisive turn to the problems over which all mankind is labouring and stumbling, for the clue to their solutions is there in her ancient knowledge. Whether she will rise or not to the height of her opportunity in the renaissance which is coming upon her, is the question of her destiny.72
In the stupendous rush of change which is coming on the human world as a result of the present tornado of upheaval, ancient India's culture, attacked by European modernism, overpowered in the material field, betrayed by the indifference of her children, may perish for ever along with the soul of the nation that holds it in its keeping.... Each nation is a Shakti or power of the evolving spirit in humanity and lives by the principle which it embodies. India is the Bharata Shakti, the living energy of a great spiritual conception, and fidelity to it is the very principle of her existence....
To follow a law or principle involuntarily or ignorantly or contrary to the truth of one's consciousness is a falsehood and a self-destruction. To allow oneself to be killed, like the lamb attacked by the wolf, brings no growth, farthers no development, assures no spiritual merit. Concert or unity may come in good time, but it must be an underlying unity with a free differentiation, not a swallowing up of one by another or an incongruous and inharmonious mixture. Nor can it come before the world is ready for these greater things. To lay down one's arms in a state of war is to invite destruction and it can serve no compensating spiritual purpose....
India is indeed awaking and defending herself, but not sufficiently and not with the whole-heartedness, the clear sight and the firm resolution which can alone save her from the peril. Today it is close; let her choose,—for the choice is imperatively before her, to live or to perish.
A political Europeanisation would be followed by a social turn of the same kind and bring a cultural and spiritual death in its train.... Either India will be rationalised and industrialised out of all recognition and she will be no longer India or else she will be the leader in a new world-phase, aid by her example and cultural infiltration the new tendencies of the West and spiritualise the human race. That is the one radical and poignant question at issue. Will the spiritual motive which India represents prevail on Europe and create there new forms congenial to the West, or will European rationalism and commercialism put an end for ever to the Indian type of culture?73
The old world that is shaken outwardly in its bases and already crumbling in some of its parts, is the economical and materialistic civilisation which mankind has been forming for the last few centuries.... An era of revolutions has opened which is likely to complete the ruin and prepare the building of a new structure.
No paltering mechanisms which have the appearance but not the truth of freedom, will help us; the new structure, however imposing, will only become another prison and compel a fresh struggle for liberation. The one safety for man lies in learning to live from within outward, not depending on institutions and machinery to perfect him, but out of his growing inner perfection availing to shape a more perfect form and frame of life.... It is because there are plenty of signs that the old error continues and only a minority, leaders perhaps in light, but not yet in action, are striving to see more clearly, inwardly and truly, that we must expect as yet rather the last twilight which divides the dying from the unborn age than the real dawning. For a time, since the mind of man is not yet ready, the old spirit and method may yet be strong and seem for a short while to prosper; but the future lies with the men and nations who first see beyond both the glare and the dusk the gods of the morning and prepare themselves to be fit instruments of the Power that is pressing towards the light of a greater ideal.74
Even in failure there is a preparation for success: our nights carry in them the secret of a greater dawn.
If the will in a race or civilisation is towards death, if it clings to the lassitude of decay and the laissez-faire of the moribund or even in strength insists blindly upon the propensities that lead to destruction or if it cherishes only the powers of dead Time and puts away from it the powers of the future, if it prefers life that was to life that will be, nothing, not even abundant strength and resources and intelligence, not even many calls to live and constantly offered opportunities will save it from an inevitable disintegration or collapse. But if there comes to it a strong faith in itself and a robust will to live, if it is open to the things that shall come, willing to seize on the future and what it offers and strong to compel it where it seems adverse, it can draw from adversity and defeat a force of invincible victory and rise from apparent helplessness and decay in a mighty flame of renovation to the light of a more splendid life. This is what Indian civilisation is now rearising to do as it has always done in the eternal strength of its spirit.75
There is nothing in the most ascetic notes of the Indian mind like the black gloom of certain kinds of European pessimism, a city of dreadful night without joy here or hope beyond, and nothing like the sad and shrinking attitude before death and the dissolution of the body which pervades Western literature. The note of ascetic pessimism often found in Christianity is a distinctly Western note; for it is absent in Christ's teachings. The mediaeval religion with its cross, its salvation by suffering, its devil-ridden and flesh-ridden world and the flames of eternal hell waiting for man beyond the grave has a character of pain and terror alien to the Indian mind, to which indeed religious terror is a stranger....
Indian asceticism is not a mournful gospel of sorrow or a painful mortification of the flesh in morbid penance, but a noble effort towards a higher joy and an absolute possession of the spirit.... Practised not by the comparatively few who are called to it, but preached in its extreme form to all and adopted by unfit thousands, its values may be debased, counterfeits may abound and the vital force of the community lose its elasticity and its forward spring. It would be idle to pretend that such defects and untoward results have been absent in India. I do not accept the ascetic ideal as the final solution of the problem of human existence; but even its exaggerations have a nobler spirit behind them than the vitalistic exaggerations which are the opposite defect of Western culture.76
The inner principle of Hinduism, the most tolerant and receptive of religious systems, is not sharply exclusive like the religious spirit of Christianity or Islam; as far as that could be without loss of its own powerful idiosyncrasy and law of being, it has been synthetic, acquisitive, inclusive....
Europe where men have constantly fought, killed, burned, tortured, imprisoned, persecuted in every way imaginable by human stupidity and cruelty for the sake of dogmas, words, rites and forms of church government, Europe where these things have done duty for spirituality and religion, has hardly a record which would entitle it to cast this reproach in the face of the East....
[Hinduism] is in the first place a non-dogmatic inclusive religion and would have taken even Islam and Christianity into itself, if they had tolerated the process.77
This world of our battle and labour is a fierce dangerous destructive devouring world in which life exists precariously and the soul and body of man move among enormous perils, a world in which by every step forward, whether we will it or no, something is crushed and broken, in which every breath of life is a breath too of death. To put away the responsibility for all that seems to us evil or terrible on the shoulders of a semi-omnipotent Devil, or to put it aside as part of Nature, making an unbridgeable opposition between world-nature and God-Nature, as if Nature were independent of God, or to throw the responsibility on man and his sins, as if he had a preponderant voice in the making of this world or could create anything against the will of God, are clumsily comfortable devices in which the religious thought of India has never taken refuge. We have to look courageously in the face of the reality and see that it is God and none else who has made this world in his being and that so he has made it. We have to see that Nature devouring her children, Time eating up the lives of creatures, Death universal and ineluctable and the violence of the Rudra forces in man and Nature are also the supreme Godhead in one of his cosmic figures....
No real peace can be till the heart of man deserves peace; the law of Vishnu cannot prevail till the debt to Rudra is paid. To turn aside then and preach to a still unevolved mankind the law of love and oneness? Teachers of the law of love and oneness there must be, for by that way must come the ultimate salvation. But not till the Time-Spirit in man is ready, can the inner and ultimate prevail over the outer and immediate reality. Christ and Buddha have come and gone, but it is Rudra who still holds the world in the hollow of his hand. And meanwhile the fierce forward labour of mankind tormented and oppressed by the powers that are profiteers of egoistic force and their servants cries for the sword of the Hero of the struggle and the word of its prophet.78
(From a letter to Motilal Roy.)
All difficulties can be conquered, but only on condition of fidelity to the Way that you have taken. There is no obligation on any one to take it,—it is a difficult and trying one, a way for heroes, not for weaklings,—but once taken, it must be followed, or you will not arrive.
Hunger-striking to force God or to force anybody or anything else is not the true spiritual means. I do not object to Mr. Gandhi or any one else following it for quite other than spiritual purposes, but here it is out of place; these things, I repeat, are foreign to the fundamental principle of our Yoga.
I myself have had for these fourteen years, and it is not yet finished, to bear all the possible typical difficulties, troubles, downfalls and backslidings that can rise in this great effort to change the whole normal human being.... We are the pioneers hewing our way through the jungle of the lower Prakriti. It will not do for us to be cowards and shirkers and refuse the burden, to clamour for everything to be made quick and easy for us. Above all things I demand from you endurance, firmness, heroism,—the true spiritual heroism. I want strong men. I do not want emotional children.
The religious culture which now goes by the name of Hinduism ... gave itself no name, because it set itself no sectarian limits; it claimed no universal adhesion, asserted no sole infallible dogma, set up no single narrow path or gate of salvation; it was less a creed or cult than a continuously enlarging tradition of the Godward endeavour of the human spirit. An immense many-sided and many-staged provision for a spiritual self-building and self-finding, it had some right to speak of itself by the only name it knew, the eternal religion, sanatana dharma....
Now just here is the first baffling difficulty over which the European mind stumbles; for it finds itself unable to make out what Hindu religion is.... How can there be a religion which has no rigid dogmas demanding belief on pain of eternal damnation, no theological postulates, even no fixed theology, no credo, distinguishing it from antagonistic or rival religions? How can there be a religion which has no papal head, no governing ecclesiastic body, no church, chapel or congregational system, no binding religious form of any kind obligatory on all its adherents, no one administration and discipline? For the Hindu priests are mere ceremonial officiants without any ecclesiastical authority or disciplinary powers and the Pundits are mere interpreters of the Shastra, not the law-givers of the religion or its rulers. How again can Hinduism be called a religion when it admits all beliefs, allowing even a kind of high-reaching atheism and agnosticism and permits all possible spiritual experiences, all kinds of religious adventures?...
To the Indian mind the least important part of religion is its dogma; the religious spirit matters, not the theological credo....
Hinduism has always attached to [the organisation of the individual and collective life] a great importance; it has left out no part of life as a thing secular and foreign to the religious and spiritual life.... The people of India, even the “ignorant masses” have this distinction that they are by centuries of training nearer to the inner realities, are divided from them by a less thick veil of the universal ignorance and are more easily led back to a vital glimpse of God and Spirit, self and eternity than the mass of men or even the cultured elite anywhere else. Where else could the lofty, austere and difficult teaching of a Buddha have seized so rapidly on the popular mind? Where else could the songs of a Tukaram, a Ramprasad, a Kabir, the Sikh Gurus and the chants of the Tamil saints with their fervid devotion but also their profound spiritual thinking have found so speedy an echo and formed a popular religious literature? This strong permeation or close nearness of the spiritual turn, this readiness of the mind of a whole nation to turn to the highest realities is the sign and fruit of an agelong, a real and a still living and supremely spiritual culture.
The mentality of the West has long cherished the aggressive and quite illogical idea of a single religion for all mankind, a religion universal by the very force of its narrowness, one set of dogmas, one cult, one system of ceremonies, one array of prohibitions and injunctions, one ecclesiastical ordinance. That narrow absurdity prances about as the one true religion which all must accept on peril of persecution by men here and spiritual rejection or fierce eternal punishment by God in other worlds. This grotesque creation of human unreason, the parent of so much intolerance, cruelty, obscurantism and aggressive fanaticism, has never been able to take firm hold of the free and supple mind of India. Men everywhere have common human failings, and intolerance and narrowness especially in the matter of observances there has been and is in India.... But these things have never taken the proportions which they assumed in Europe. Intolerance has been confined for the most part to the minor forms of polemical attack or to social obstruction or ostracism; very seldom have they transgressed across the line to the major forms of barbaric persecution which draw a long, red and hideous stain across the religious history of Europe. There has played ever in India the saving perception of a higher and purer spiritual intelligence, which has had its effect on the mass mentality. Indian religion has always felt that since the minds, the temperaments, the intellectual affinities of men are unlimited in their variety, a perfect liberty of thought and of worship must be allowed to the individual in his approach to the Infinite.79
The will of a single hero can breathe courage into the hearts of a million cowards.80
No system indeed by its own force can bring about the change that humanity really needs; for that can only come by its growth into the firmly realised possibilities of its own higher nature, and this growth depends on an inner and not an outer change. But outer changes may at least prepare favourable conditions for that more real amelioration,—or on the contrary they may lead to such conditions that the sword of Kalki can alone purify the earth from the burden of an obstinately Asuric humanity. The choice lies with the race itself; for as it sows, so shall it reap the fruit of its Karma.81
January 5, 1920
(From a letter to Joseph Baptista, a co-worker of Tilak who had requested Sri Aurobindo to take up the editorship of a Nationalist English paper proposed to be brought out from Bombay. Sri Aurobindo explained his reasons for turning down this request, through which the Nationalists were hoping to give him an opportunity to return to politics.)
I do not at all look down on politics or political action or consider I have got above them. I have always laid a dominant stress and I now lay an entire stress on the spiritual life, but my idea of spirituality has nothing to do with ascetic withdrawal or contempt or disgust of secular things. There is to me nothing secular, all human activity is for me a thing to be included in a complete spiritual life, and the importance of politics at the present time is very great. But my line and intention of political activity would differ considerably from anything now current in the field. I entered into political action and continued it from 1903 to 1910 with one aim and one alone, to get into the mind of the people a settled will for freedom and the necessity of a struggle to achieve it in place of the futile ambling Congress methods till then in vogue. That is now done and the Amritsar Congress is the seal upon it.... What preoccupies me now is the question what [the country] is going to do with its self-determination, how will it use its freedom, on what lines is it going to determine its future?
You may ask why not come out and help, myself, so far as I can, in giving a lead? But my mind has a habit of running inconveniently ahead of the times,—some might say, out of time altogether into the world of the ideal. Your party, you say, is going to be a social democratic party. Now I believe in something which might be called social democracy, but not in any of the forms now current, and I am not altogether in love with the European kind, however great an improvement it may be on the past. I hold that India having a spirit of her own and a governing temperament proper to her own civilisation, should in politics as in everything else strike out her own original path and not stumble in the wake of Europe. But this is precisely what she will be obliged to do, if she has to start on the road in her present chaotic and unprepared condition of mind. No doubt people talk of India developing on her own lines, but nobody seems to have very clear or sufficient ideas as to what those lines are to be. In this matter I have formed ideals and certain definite ideas of my own, in which at present very few are likely to follow me,—since they are governed by an uncompromising spiritual idealism of an unconventional kind and would be unintelligible to many and an offence and stumbling-block to a great number.82
(Barin Ghose, Sri Aurobindo's brother, was sentenced to death at the Alipore Bomb Case. On appeal his sentence was commuted to deportation for life to the Andamans; he was released early in 1920, after an amnesty. Soon afterwards, Barin wrote to Sri Aurobindo for guidance both from a political and a spiritual point of view. A few excerpts from Sri Aurobindo's long reply in Bengali.)
What the Divine wants is for man to embody Him here, in the individual and in the collectivity—to realise God in life. The old system of yoga could not harmonise or unify Spirit and life; it dismissed the world as Maya or a transient play of God. The result has been a diminution of life-power and the decline of India. The Gita says, utsideyur ime loka na kuryam karma cedaham [“These peoples would crumble to pieces if I did not do actions,” 3.24]. Truly “these peoples” of India have gone to ruin. What kind of spiritual perfection is it if a few Sannyasins, Bairagis and Saddhus attain realisation and liberation, if a few Bhaktas dance in a frenzy of love, god-intoxication and Ananda, and an entire race, devoid of life, devoid of intelligence, sinks to the depths of extreme tamas?
Why did I leave politics? Because our politics is not the genuine Indian article; it is a European import, just an imitation of European ways. But that too was needed. Both of us also engaged in politics of the European style; had we not done so, the country would not have risen, and we too would not have had the experience or obtained a full development.... But now the time has come to take hold of the substance instead of extending the shadow. We have to awaken the true soul of India and in its image fashion all works. For the last ten years I have been silently pouring my influence into this European political vessel, and there has been some result. I can continue to do this wherever necessary. But if I went out to do that work again, associating myself with the political leaders and working with them, it would be supporting an alien law of being and a false political life. People now want to spiritualise politics—Gandhi, for instance—but they can't get hold of the right way. What is Gandhi doing? Making a hodge-podge called satyagraha out of ahimsa paramo dharmah [non-violence is the highest law], Jainism, hartal, passive resistance, etc.; bringing a sort of Indianised Tolstoyism into the country. The result—if there is any lasting result—will be a sort of Indianised Bolshevism. I have no objection to his work; let each one act according to his own inspiration. But that is not the real thing.
I believe that the main cause of India's weakness is not subjection, nor poverty, nor a lack of spirituality or Dharma, but a diminution of thought-power, the spread of ignorance in the motherland of Knowledge. Everywhere I see an inability or unwillingness to think—incapacity of thought or “thought-phobia”. Whatever may have been in the mediaeval period, now this attitude is the sign of a great decline. The mediaeval period was a night, a time of victory for the man of ignorance; the modern world is a time of victory for the man of knowledge. It is the one who can fathom and learn the truth of the world by thinking more, searching more, labouring more, who will gain more Shakti. Look at Europe, and you will see two things: a wide limitless sea of thought and the play of a huge and rapid, yet disciplined force. The whole Shakti of Europe lies there. It is by virtue of this Shakti that she has been able to swallow the world, like our Tapaswins of old, whose might held even the gods of the universe in awe, suspense and subjection. People say that Europe is rushing into the jaws of destruction. I do not think so. All these revolutions, all these upsettings are the initial stages of a new creation. Now look at India: a few solitary giants aside, everywhere there is your “simple man”, that is your average man who will not think and cannot think, who has not the least Shakti but only a momentary excitement.... The difference lies there. But there is a fatal limitation to the power and thought of Europe. When she enters the field of spirituality, her thought-power stops working. There Europe sees everything as a riddle, nebulous metaphysics, yogic hallucination—“It rubs its eyes as in smoke and can see nothing clearly.” Still, in Europe there is now a great striving to surmount even this limitation. Thanks to our forefathers, we have the spiritual sense, and whoever has this sense has within his reach such Knowledge, such Shakti that with one breath he could blow away like a blade of grass all the huge power of Europe. But to get that Shakti, Shakti is needed. We, however, are not worshippers of Shakti; we are worshippers of the easy way.... Our civilisation has become ossified, our Dharma a bigotry of externals, our spirituality a faint glimmer of light or a momentary wave of intoxication. So long as this state of things lasts, any permanent resurgence of India is impossible....
We have abandoned the sadhana of Shakti and so the Shakti has abandoned us. We practise the yoga of love, but where there is no Knowledge or Shakti, love does not stay, narrowness and littleness come in. In a narrow and small mind, life and heart, love finds no room. Where in Bengal is there love? Nowhere else even in this division-ridden India is there so much quarrelling, strained relations, jealousy, hatred and factionalism as in Bengal. In the noble heroic age of the Aryan people there was not so much shouting and gesticulating, but the endeavour they set in motion lasted many centuries. The Bengali's endeavour lasts for a day or two. You say what is needed is emotional excitement, to fill the country with enthusiasm. We did all that in the political field during the Swadeshi period; but all we did now lies in the dust.... Therefore I no longer wish to make emotional excitement, feeling and mental enthusiasm the base. I want to make a vast and heroic equality the foundation of my yoga; in all the activities of the being, of the adhar [vessel] based on that equality, I want a complete, firm and unshakable Shakti; over that ocean of Shakti I want the vast radiation of the sun of Knowledge and in that luminous vastness an established ecstasy of infinite love and bliss and oneness. I do not want tens of thousands of disciples; it will be enough if I can get as instruments of God a hundred complete men free from petty egoism. I have no faith in the customary trade of guru. I do not want to be a guru. What I want is that a few, awakened at my touch or at that of another, will manifest from within their sleeping divinity and realise the divine life. It is such men who will raise this country.83
(From a letter to Motilal Roy.)
The old politics in India persist in a chaos of parties and programmes.... and in Bengal we have a rush of the commercial and industrial spirit which follows the Western principle and, if it succeeds on these lines, is likely to create a very disastrous reproduction or imitation of the European situation with its corrupt capitalism and the Labour struggle and the war of classes.
People care nothing about the spiritual basis of life which is India's real mission and the only possible source of her greatness, or give to it only a slight, secondary or incidental value, a something that has to be stuck on as a sentiment or a bit of colouring matter. Our whole principle is different.
Our call is to young India. It is the young who must be the builders of the new world,—not those who accept the competitive individualism, the capitalism or the materialistic communism of the West as India's future ideal, not those who are enslaved to old religious formulas and cannot believe in the acceptance and transformation of life by the spirit, but all who are free in mind and heart to accept a completer truth and labour for a greater ideal.... It is with a confident trust in the spirit that inspires us that we take our place among the standard-bearers of the new humanity that is struggling to be born amidst the chaos of a world in dissolution, and of the future India, the greater India of the rebirth that is to rejuvenate the mighty outworn body of the ancient Mother.84
We used the Mantra Bande Mataram with all our heart and soul, and so long as we used and lived it, relied upon its strength to overbear all difficulties, we prospered. But suddenly the faith and the courage failed us, the cry of the Mantra began to sink and as it rang feebly, the strength began to fade out of the country. It was God, who made it fade out and falter, for it had done its work. A greater Mantra than Bande Mataram has to come. Bankim was not the ultimate seer of Indian awakening. He gave only the term of the initial and public worship, not the formula and the ritual of the inner secret upasana [worship]. For the greatest Mantras are those which are uttered within, and which the seer whispers or gives in dream or vision to his disciples. When the ultimate Mantra is practised even by two or three, then the closed Hand of God will begin to open; when the upasana is numerously followed the closed Hand will open absolutely.85
August 30, 1920
(From a letter to Dr. B. S. Munje, a Congress leader from Nagpur who asked Sri Aurobindo to return to British India to preside over the Nagpur session of the Congress a few months later. Tilak had just passed away on August 1.)
Dear Dr. Munje,
As I have already wired to you, I find myself unable to accept your offer of the Presidentship of the Nagpur Congress. There are reasons even within the political field itself which in any case would have stood in my way. In the first place I have never signed and would never care to sign as a personal declaration of faith the Congress creed, as my own is of a different character.... I am entirely in sympathy with all that is being done so far as its object is to secure liberty for India, but I should be unable to identify myself with the programme of any of the parties. The President of the Congress is really a mouthpiece of the Congress and to make from the presidential chair a purely personal pronouncement miles away from what the Congress is thinking and doing would be grotesquely out of place.
The central reason however is this that I am no longer first and foremost a politician, but have definitely commenced another kind of work with a spiritual basis, a work of spiritual, social, cultural and economic reconstruction of an almost revolutionary kind, and am even making or at least supervising a sort of practical or laboratory experiment in that sense which needs all the attention and energy that I can have to spare.
A gigantic movement of non-cooperation merely to get some Punjab officials punished or to set up again the Turkish Empire which is dead and gone, shocks my ideas both of proportion and of common sense.86
(From an article entitled “A Preface on National Education.”)
The living spirit of the demand for national education no more requires a return to the astronomy and mathematics of Bhaskara or the forms of the system of Nalanda than the living spirit of Swadeshi a return from railway and motor traction to the ancient chariot and the bullock-cart.... It is the spirit, the living and vital issue that we have to do with, and there the question is not between modernism and antiquity, but between an imported civilisation and the greater possibilities of the Indian mind and nature, not between the present and the past, but between the present and the future. It is not a return to the fifth century but an initiation of the centuries to come, not a reversion but a break forward away from a present artificial falsity to her own greater innate potentialities that is demanded by the soul, by the Shakti of India.
A language, Sanskrit or another, should be acquired by whatever method is most natural, efficient and stimulating to the mind and we need not cling there to any past or present manner of teaching: but the vital question is how we are to learn and make use of Sanskrit and the indigenous languages so as to get to the heart and intimate sense of our own culture and establish a vivid continuity between the still living power of our past and the yet uncreated power of our future, and how we are to learn and use English or any other foreign tongue so as to know helpfully the life, ideas and culture of other countries and establish our right relations with the world around us. This is the aim and principle of a true national education, not, certainly, to ignore modern truth and knowledge, but to take our foundation on our own being, our own mind, our own spirit....
The scientific, rationalistic, industrial, pseudo-democratic civilisation of the West is now in process of dissolution and it would be a lunatic absurdity for us at this moment to build blindly on that sinking foundation. When the most advanced minds of the occident are beginning to turn in this red evening of the West for the hope of a new and more spiritual civilisation to the genius of Asia, it would be strange if we could think of nothing better than to cast away our own self and potentialities and put our trust in the dissolving and moribund past of Europe.87
India has never been nationally and politically one. India was for close on a thousand years swept by barbaric invasions and for almost another thousand years in servitude to successive foreign masters.... But in India at a very early time the spiritual and cultural unity was made complete and became the very stuff of the life of all this great surge of humanity between the Himalayas and the two seas.... Invasion and foreign rule, the Greek, the Parthian and the Hun, the robust vigour of Islam, the levelling steam-roller heaviness of the British occupation and the British system, the enormous pressure of the Occident have not been able to drive or crush the ancient soul out of the body her Vedic Rishis made for her.
India of the ages is not dead nor has she spoken her last creative word; she lives and has still something to do for herself and the human peoples. And that which must seek now to awake is not an anglicised oriental people, docile pupil of the West and doomed to repeat the cycle of the occident's success and failure, but still the ancient immemorable Shakti recovering her deepest self, lifting her head higher towards the supreme source of light and strength and turning to discover the complete meaning and a vaster form of her Dharma.88
November 18, 1922
(From a letter to Chittaranjan Das, the Nationalist leader who had defended Sri Aurobindo at the Alipore Bomb Case. C. R. Das came to Pondicherry to meet Sri Aurobindo in June, 1923; he passed away two years later, on June 16, 1925, his health broken by numerous imprisonments.)
I think you know my present idea and the attitude towards life and work to which it has brought me. I have become confirmed in a perception which I had always, less clearly and dynamically then, but which has now become more and more evident to me, that the true basis of work and life is the spiritual,—that is to say, a new consciousness to be developed only by Yoga. I see more and more manifestly that man can never get out of the futile circle the race is always treading until he has raised himself on to the new foundation. I believe also that it is the mission of India to make this great victory for the world. But what precisely was the nature of the dynamic power of this greater consciousness? What was the condition of its effective truth? How could it be brought down, mobilised, organised, turned upon life? How could our present instruments, intellect, mind, life, body be made true and perfect channels for this great transformation? This was the problem I have been trying to work out in my own experience and I have now a sure basis, a wide knowledge and some mastery of the secret....89
December 1, 1922
(From a letter to Barin.)
As you know, I do not believe that the Mahatma's principle [of non-cooperation] can be the true foundation or his programme the true means of bringing out the genuine freedom and greatness of India, her Swarajya and Samrajya. On the other hand ... I hold that school [of Tilakite nationalism] to be out of date. My own policy, if I were in the field, would be radically different in principle and programme from both, however it might coincide in certain points. But the country is not yet ready to understand its principle or to execute its programme.
Because I know this very well, I am content to work still on the spiritual and psychic plane, preparing there the ideas and forces, which may afterwards at the right moment and under the right conditions precipitate themselves into the vital and material field....90
 One of the last Assyrian kings in the seventh century BC.
 Members of the last dynasty of native rulers of Persia, the Sassanids, who ruled from the third to the seventh century AD, until the Mahomedan conquests engulfed Persia.
 The Brahmanas are the part of the Veda consisting of commentaries on the Mantras, instructions for rituals, myths and legends, etc.
 Sri Aurobindo is referring here to the linguistic theories in vogue in Europe during the second half of the nineteenth century, according to which Sanskrit was brought into Northern India by “Aryan” tribes coming from central Asia, while Southern India’s languages (Tamil particularly) were supposed to belong to a “Dravidian” family of distinct origin. These “inimical” theories, still largely accepted today by linguists (although archaeologists find no evidence for them), were in reality based on nothing but the desire to cause divisions among the Indian people so as to dominate them more easily (let us recall Britain’s motto of “divide and rule”), or often to convert them more easily to Christianity. It is therefore no wonder that this “philology” was mostly propagated by scholars and missionaries at the service of the Empire.
To that end, they were content to highlight differences between southern languages and Sanskrit, while ignoring their numerous and deep common points, which Sri Aurobindo studied closely, and which led him to the conclusion that Tamil and Sanskrit both derived from a single, more ancient language spoken in India in pre-Vedic times.
 From “henotheism,” a word coined by Max Müller in an attempt to characterize the nature of the Aryans’ belief in the Vedic gods.
 “What can be more tedious than the Veda?” he also asked. Most other nineteenth-century European scholars agreed: “The verses of the Veda appear singularly prosaic,” says Wilson, “and at any rate their chief value lies not in their fancy [sic] but in their facts, social and religious.” Monier-Williams finds them “to abound more in puerile ideas than in striking thoughts and lofty conceptions.” Griffith is struck by the “intolerable monotony of a great number of the hymns,” whose language and style, according to Cowell, “is singularly artificial.” The latter, however, concedes that “far wider and deeper study is needed to pierce to the real meaning of these old hymns.”
 And an enduring one. Sri Aurobindo's luminously consistent exposition in The Secret of the Veda of its symbolic sense, which refuted the “Aryan invasion theory,” has been ignored by most Western and Indian scholars, although some of the latter have begun to recognize the importance of Sri Aurobindo's discovery. Yet it is striking that this theory and the resulting contrived reconstruction of India's ancient history, still presented and taught—especially in India—as a solid certainty, is in head-on contradiction not only with archaeology (see next note), but also with two mainstays of Indian tradition: 1. The one that regards the Ramayana and Mahabharata as based on historical tradition (itihasa), considerably embellished, to be sure, but still with a kernel of historicity: we find depicted in these epics a highly developed civilization spanning millennia, and a Great War waged around 3100 BC, both of which are incompatible with semiprimitive cattle-worshipping Aryans’ coming into India around 1500 BC; 2. The more central tradition that holds the Veda to be a book of divine and eternal knowledge: nineteenth-century scholars found none in it, which is hardly surprising since they decided to force their reading of history, geography and ethnology into the Veda and ruled out any deeper, symbolic and spiritual significance in the Rishis’ experience; they were also compelled to date the Veda about 1000 BC, a ridiculously late date. Moreover, they neglected the fact that the Rig-Veda makes no mention of any invasion into India and records no homeland outside India.
The result is the fallacy of a rigid break between Aryan and Dravidian races, languages, civilizations, even deities (Shiva is Dravidian, Vishnu is Aryan!). India, maimed in her spirit and her physical being, has also been maimed in her past. We await a broader, bolder and unblinkered scholarship, which will neither ignore the elements supplied by archaeology, nor close its eyes to what has been for millennia the source of India's spiritual life and strength.
 Sri Aurobindo wrote this some eight years before the first archaeological discoveries in 1921-22 of the Indus Valley or Harappan civilization (2600-1900 BC, with its early phase going back to 5000 BC). Since most scholars had arbitrarily decided that the supposed “Aryans” entered India around 1500 BC, they were compelled to assume that the Harappan civilization was pre-Vedic. Yet seals depicting deities seated in yogic postures, fire and sacrificial altars, figures of the so-called Pasupati and the bull, worship of a Mother goddess, recent indications of a connection between the Indus Valley language and Sanskrit—all these are perfectly compatible with Vedic culture, and indeed a number of archaeologists are veering to the view that the Harappan civilization was late or even post-Vedic. On the other hand, they agree that no findings have been made east of the Indus which could be traced to an Aryan people coming into India: mysteriously, the supposed conquerors of the Indian subcontinent left no physical trace of their arrival.
South of the Indus, the rediscovery of the bed of the Vedic river Saraswati, confirmed by satellite photography, geological and archaeological explorations, has dealt a final blow to the “invasionist” theories: this great river, which dried up in stages between 3000-2000 BC, is lavishly honoured in the Rig-Veda, supposedly composed a thousand years after its drying up! (Recent studies of all available elements from archaeology, geography, mathematics, astronomy, etc., have argued that the Vedic hymns must have been composed between 7000 and 4000 BC.32) In fact, hundreds of Harappan settlements have been found along the Saraswati’s dry bed, confirming their connection with Vedic culture, and prompting some scholars to propose the new name of “Indus-Saraswati civilization.”
Whatever twists and turns Indian civilization may have had, whatever migrations may have taken place to or from India, a sharp demarcation between pre- and post-Aryan India finds justification neither in the Scriptures nor in archaeology. It is safe to predict that future archaeological findings will further confirm the essential continuity of Indian civilization.
 Loyalism to the British Empire in South Africa during the Boer War (1899-1902) and the 1906 Zulu rebellion. When Sri Aurobindo wrote this letter, Gandhi was still in South Africa; he returned to India a few months later, in January 1915.
 I prefer not to use the term race, for race is a thing much more obscure and difficult to determine than is usually imagined. In dealing with it the trenchant distinctions current in the popular mind are wholly out of place. [Sri Aurobindo's note.]
 Sri Aurobindo studied Tamil for a few years with the help of Subramania Bharati, the well-known Tamil revolutionary and poet.
 In the Rig-Veda, the Dasyus are beings and forces of darkness, which the gods and Rishis fight together and conquer.
 The monthly edited and published by Sri Aurobindo from 1914 to 1921.
 We cannot in these few extracts give a fair idea of the Vedic symbolism which Sri Aurobindo brought to light; the reader is invited to study The Secret of the Veda.
 “Henotheism”: see note 5.
 Yet Sanskrit, the only language that was ever used over the whole of India and the one best expressive of her spirit and richness, is today on the way to extinction, its study discouraged in both North and South India.
 This text, although written in 1946 in the Foreword to Hymns to the Mystic Fire, has been included here in conclusion to the preceding series of extracts from Sri Aurobindo's writings on the Veda.
 Symbolized in the Veda by the cows or “shining herds.”
 When Sri Aurobindo wrote this, Gandhi, back in India, had just started propagating his doctrine of ahimsa.
 World War I is raging as Sri Aurobindo writes this.
 The vital, in Sri Aurobindo's terminology, represents the region of consciousness between the physical and the mind, i.e. the region of emotions, feelings, passions, etc., which constitute the various expressions of the Life-Energy.
 The answer of Stephenson to those who argued by strict scientific logic that his engine on rails could not and should not move, “Your difficulty is solved by its moving.” [Sri Aurobindo's note.]
 The Malay Archipelago, which includes Indonesia and the Philippines.
 Kalki: the last Avatar, who comes riding a white winged horse, armed with a sword. He will come “like a burning comet.”
 The 1919 Amritsar session declared Swaraj to be the aim of the Congress, as did the following 1920 Nagpur session; but this demand was soon eclipsed by the Khilafat movement (for the continuance of the Sultan of Turkey as the Caliph of the Mahomedan world), and returned to the fore only in 1929, at the Lahore session.
 Dr. Munje also visited Sri Aurobindo in October, 1920, and had long talks with him; he later became a leader of the Hindu Mahasabha.
 References to the officials responsible for the Jallianwala Bagh massacre, and to the Khilafat movement.
 Bhaskara: famous mathematician and astronomer of the twelfth century.
 The Buddhist university of Nalanda, as large as a city, was built near today’s Patna; it had as many as 10,000 students from various parts of the world. In the twelfth century, like most great monuments and temples of North India, it was sacked and destroyed by Muslim invaders.
 I.e., her self-rule and perfect empire.
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