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Spirituality and Nationalism
MANKIND
have a natural inclination to hero-worship and the great men who have done
wonders for human civilisation will always be the inspiration of future ages. We
are Hindus and naturally spiritual in our temperament, because the work which
we have to do for humanity is a work which no other nation can accomplish, the
spiritualisation of the race; so the men whom we worship are those who have
helped the spiritual progress of mankind. Without being sceptical no spiritual
progress is possible, for blind adoration is only the first stage in the
spiritual development of the soul. We are wont to be spiritually sceptical, to
hesitate to acknowledge to ourselves anything we have not actually experienced
by the process of silent communion with God, so that the great sages of
antiquity were as sceptical as any modern rationalist. They did
away with all
preconceived notions drawn from the religion of the Vedas, plunged into the void
of absolute scepticism and tried to find there the Truth. They doubted
everything, the evidence of the senses, the reality of the world, the reality of
their own existence, and even the reality of God. This scepticism reached its
culmination in the teachings of Buddha who would admit nothing, presuppose
nothing, declare nothing dogmatically, and insisted only on self-discipline,
self-communion, self-realisation as the only way to escape from the entanglement
of the intellect and the senses. When scepticism had reached its height, the
time had come for spirituality to assert itself and establish the reality of the
world as a manifestation of the spirit, the secret of the confusion created by
the senses, the magnificent possibilities of man and the ineffable beatitude of
God. This is the work whose consummation Sri Ramakrishna came to begin and all
the development of the previous two thousand years and more since Buddha
appeared has been a preparation for the harmonisation of spiritual teaching and
experience by the Avatar of Dakshineshwar.
The long ages of discipline which India underwent are now
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drawing
to an end. A great light is dawning in the East, a light whose first heralding
glimpses are already seen on the horizon; a new day is about to break, so
glorious that even the last of the avatārs cannot be sufficient to
explain it, although without him it would not have come. The perfect expression
of Hindu spirituality was the signal for the resurgence of the East. Mankind has
long been experimenting with various kinds of thought, different principles of
ethics, strange dreams of a perfection to be gained by material means,
impossible millenniums and humanitarian hopes. Nowhere has it succeeded in
realising the ultimate secret of life. Nowhere has it found satisfaction. No
scheme of society or politics has helped it to escape from the necessity of
sorrow, poverty, strife, dissatisfaction from which it strives for an outlet;
for whoever is trying to find one by material means must inevitably fail. The
East alone has some knowledge of the truth, the East alone can teach the West,
the East alone can save mankind. Through all these ages Asia has been seeking
for a light within, and whenever she has been blessed with a glimpse of what she
seeks, a great religion has been born, Buddhism, Confucianism, Christianity, Mahomedanism with all their countless sects. But the grand workshop of spiritual
experiment, the laboratory of the soul has been India, where thousands of great
spirits have been born in every generation who were content to work quietly in
their own souls, perfect their knowledge, hand down the results of their
experiments to a few disciples and leave the rest to others to complete. They
did not hasten to proselytise, were in no way eager to proclaim themselves, but
merely added their quota of experience and returned to the source from which
they had come. The immense reservoir of spiritual energy stored up by the
self-repression was the condition of this birth of avatāras, of men so
full of God that they could not be satisfied with silent bliss, but poured it
out on the world, not with the idea of proselytising but because they wished to
communicate their own ecstasy of realisation to others who were fit to receive
it either by previous tapasyā or by the purity of their desires. Of all
these souls Sri Ramakrishna was the last and greatest, for while others felt God
in a single or limited aspect, he felt Him in His illimitable unity as the sum
of an illimitable variety. In him the
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spiritual
experiences of the millions of saints who had gone before were renewed and
united. Sri Ramakrishna gave to India the final message of Hinduism to the
world. A new era dates from his birth, an era in which the peoples of the earth
will be lifted for a while into communion with God and spirituality become the
dominant note of human life. What Christianity failed to do, what Mahomedanism
strove to accomplish in times as yet unripe, what Buddhism half-accomplished for
a brief period and among a limited number of men, Hinduism as summed up in the
life of Sri Ramakrishna has to attempt for all the world. This is the reason of
India's resurgence, this is why God has breathed life into her once more, why
great souls are at work to bring about her salvation, why a sudden change is
coming over the hearts of her sons. The movement of which the first outbreak was
political, will end in a spiritual consummation.
Bande Mataram,
March 28, 1908
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