EIGHT The Training of the Logical Faculty THE training of the logical reason must necessarily follow the training of the faculties which collect the material on which the logical reason must work. Not only so but the mind must have some development of the faculty of dealing with words before it can deal successfully with ideas. The question is, once this preliminary work is done, what is the best way of teaching the boy to think correctly from premises. For the logical reason cannot proceed without premises. It either infers from facts to a conclusion, or from previously formed conclusions to a fresh one, or from one fact to another. It either induces

The News of the Month L'IDEE NOUVELLE                         IN CLOSE connection with the intellectual work of synthesis undertaken by this Review a Society has been founded in French India under the name of the New Idea, (L'ldée Nouvelle.) Its object is to group in a common intellectual life and fraternity of sentiment those who accept the spiritual tendency and idea it represents and who aspire to realise it in their own individual and social action.                       The Society has already made a beginning by grouping together young men of different castes and religions in a common ideal. All sectarian and political questions are necessarily foreign to it

South Indian Bronzes* THE discovery of Oriental Art by the aesthetic mind of Europe is one of the most significant intellectual phenomena of the times. It is one element of a general change which has been coming more and more rapidly over the mentality of the human race and promises to culminate in the century to which we belong. This change began with the discovery of Eastern thought and the revolt of Europe against the limitations of the Graeco-Roman and the Christian ideals which had for some centuries united in an uneasy combination to give a new form to her mentality and type of life. The change, whose real nature could not be distinguished so long as the field

Life THE object and condition of Life is Ananda; the means of Ananda is Tapas; the nature of Tapas is Chit; the continent and basis of Chit is Sat. It is therefore by a process of Sat developing its own Ananda through Tapas which is Chit that the Absolute appears as the extended, the eternal as the evolutionary, Brahman as the world. He who would live perfectly must know Life, he who would know Life, must know Sachchidananda. Pleasure is not Ananda; it is a half-successful attempt to grasp at Ananda by means which ensure a relapse into pain. Therefore it is that pleasure can never be an enduring possession. It is in its nature transient and fugitive. Pain itself is obv

-48_Shama'a.htm Shama'a I WAS unable to greet duly the first appearance of this new magazine of art, literature and philosophy edited by Miss Mrinalini Chattopadhyay; I take the opportunity of the second number to repair the omission I had then unwillingly to make. The appearance of this quarterly is one of the signs as yet too few, but still carrying a sure promise, of a progressive reawakening of the higher thinking and aesthetic mentality in India after a temporary effacement in which the Eastern mind was attempting to assimilate in the wrong way elementary or second-rate occidental ideas. In that misguided endeavour it became on the intellectual and practical side ineffectively utilitaria

The Real Difficulty THE real difficulty is always in ourselves, not in our surroundings. There are three things necessary in order to make men invincible, Will, Disinterestedness and Faith. We may have a will to emancipate ourselves, but sufficient faith may be lacking. We may have a faith in our ultimate emancipation, but the will to use the necessary means may be wanting. And even if there are will and faith, we may use them with a violent attachment to the fruit of our work or with passions of hatred, blind excitement or hasty forcefulness which may produce evil reactions. For this reason it is necessary, in a work of such magnitude, to have resort to a higher Powe

Karma GOD leads man while man is misleading himself; the higher nature watches over the stumblings of the lower mortality: this is the tangle and contradiction out of which we have to escape into a clear knowledge, the self-unity to which alone is possible a faultless action. That thou shouldst have pity on creatures is well, but not well, if thou art a slave to thy pity. Be a slave to nothing except to God, not even to His most luminous angels. Beatitude is God's aim for humanity; get this supreme good for thyself first that thou mayst distribute it entirely to thy fellow- beings. He who acquires for himself alone, acquires ill though he may call it heaven and virtu

Consciousness — Psychology ALL that exists or can exist in this or any other universe can be rendered into terms of consciousness; there is nothing that cannot be known. This knowing need not be always a mental knowledge. For the greater part of existence is either above or below mind, and mind can know only indirectly what is above or what is below it. But the one true and complete way of knowing is by direct knowledge. All can be rendered into terms of consciousness because all is either a creation of consciousness or else one of its forms. All exists in an infinite conscious existence and is a part or a form of it. In proportion as one can share directly

Psychology PSYCHOLOGY is the science of consciousness and its states and operations in Nature and, if that can be glimpsed or experienced, its states and operations beyond what we know as Nature. It is not enough to observe and know the movements of our surface nature and the superficial nature of other living creatures, just as it is not enough for Science to observe and know as electricity only the movements of lightning in the clouds or for the astronomer to observe and know only those movements and properties of the stars that are visible to the unaided eye. Here as there a whole world of occult phenomena have to be laid bare and brought under control before the psyc

VI EDUCATION AND ART A Preface on National Education THE necessity and unmixed good of universal education has become a fixed dogma to the modern intelligence, a thing held to be beyond dispute by any liberal mind or awakened national conscience, and whether the tenet be or not altogether beyond cavil, it may at any rate be presumed that it answers to a present and imperative need of the intellectual and vital effort of the race. But there is not quite so universal an agreement or common attainment to a reasoned or luminous idea on what education is or practically or ideally should be. Add to this uncertainty the demand - naturally insistent a