Humanism and Humanism A GOOD many European scholars and philosophers have found Indian spirituality and Indian culture, at bottom, lacking in what is called "humanism."1 So our scholars and philosophers on their side have been at pains to rebut the charge and demonstrate the humanistic element in our tradition. It may be asked however, if such a vindication is at all necessary, or if it is proper to apply a European standard of excellence to things Indian, India may have other measures, other terms of valuation. Even if it is proved that humanism as denned and under- stood in the West is an unknown thing in India, yet that need not necessarily be taken as a sign of inferi

The Nature of Perfection PERFECTION is often understood to mean the highest or the utmost possible development, even if it be in one particular line or direction. That, however, can better be called success or achievement. True perfection is not an extreme growth, however great or commendable it may be: it is the harmony of an all-round growth, the expression of the unified total being. And yet this does not involve a stultification of any limb or a forced diminution of any capacity. Perfection does not consist either in the harmonisation of the utmost possible development of each and every capacity, attribute or power of being. First of all, it is not a possible ideal

Evolution of the Spiritual Consciousness EVEN the Vedic Rishis used to refer to the ancients, more ancient than they themselves. "The ancients", they said, "worshipped Agni, we too the moderns in our turn worship the same godhead". Or again, "Thus spoke our forefathers"; or, "So have we heard from those who have gone before us" and so on. Indeed, the tradition in the domain of spiritual discipline seems to have been always to realise once again what has already been realised by others, to rediscover what has already been discovered, to re-establish ancient truths. Others have gone before on the Path, we have only to follow. The teaching, the

Vivekananda A PERSONAL reminiscence. A young man in prison, accused of conspiracy and waging war against the British Empire. If convicted he might have to suffer the extreme penalty, at least, transportation to the Andamans. The case is dragging on for long months. And the young man is in a' solitary cell. He cannot always keep up his spirits high. Moments of sadness and gloom and despair come and almost overwhelm him. Who was there to console and cheer him up ? Vivekananda. Vivekananda's speeches, From Colombo to Almora, came, as a godsend, into the hands of the young man. Invariably, when the period of despondency came he used to open the book, read a few pages, read them over

V OF SOME SUPREME MYSTERIES THE Supreme is infinite, therefore He is also finite. To be finite is one of the infinite aspects of the Infinite. Creation is the definition of the Infinite. * All creation is fundamentally an act of self-division. The multiplicity of the divided selves of the Supreme forms the created universe. In and through the unnumbered divided selves, the one undivided Self still stands intact and inviolate. * With each successive self-division, the Supreme descends into a more concrete form of creation.

III OF DESIRE AND ATONEMENT WHEREVER you meet a ray of real light, a gleam of genuine beauty, a particle of true truth- go back with it to its original source. Follow the track to the end and you will find yourself in the embrace of the Divine. * Close not your senses-however earthly they may be. Fling them all wide open-open always and everywhere, but to the Divine. * Life itself becomes Art-the very highest form of Art-when it is moulded in the rhythm of the Supreme Beauty, when its steps follow the cadences of the Divine. * Page-l3

IV OF BEAUTY AND ANANDA TRUTH is Beauty's substance-it is Beauty self-governed. Beauty is Delight perfectly articulate. Love is Beauty enjoying itself. Knowledge is the light that Beauty emanates. Power is the fascination that Beauty exerts. * All Art is the re-creation of Truth in Beauty. Rhythm is the gait of Truth dynamic with Delight. The Truth of a thing is its native substance, the being in its absolute self-law. Satyam is that which is of Sat. * Beauty is delight organised.

VI THE BIRTH OF MAYA THE Divine is All-Light, All-Bliss, All- Power-in himself, in his essence and true being, always and for ever. But, somewhere, in a part of universal being the Divine chose to forget the Divine, a veil was allowed to interpose in front of the All-Light, the All-Bliss, the All-Power: A mixture became possible, the dualities were born-     Ignorance entered into Knowledge, Pain invaded Delight, Weakness stole into Strength.     For a new and extraordinary manifestation this movement was permitted, for the fullness of experience, for an immense contradiction turning

II OF THE DIVINE AND ITS HELP IT is the Divine alone that is capable of immediate and absolute surrender. But is there not in the human that which is divine? * Discover the centre of your being and hold fast to it; only from there can you describe the perfect circle of life rounded into its absolute fullness. * Do not strive and struggle to do. Only be conscious of what is being done for you. * There is a Power that is not grim and violent, but smiling and translucent and yet Page-7