IS INDIA CIVILISED ?   CHAPTER II   THIS question of Indian civilisation, once it has raised this greater issue, shifts from its narrow meaning and disappears into a much larger problem. Does the future of humanity lie in a culture founded solely upon reason and science ? Is the progress of human life the effort of a mind, a continuous collective mind constituted by an ever changing sum of transient individuals, that has emerged from the darkness of the inconscient material universe and is stumbling about in it in search of some clear light and some sure support amid its difficulties and problems ? And does civilisation consist in man's endeavour t

CHAPTER VI   INDIAN ART   A GOOD deal of hostile or unsympathetic western criticism of Indian civilisation has been directed in the past against its aesthetic side and taken the form of a disdainful or violent depreciation of its fine arts, architecture, sculpture and painting. Mr. Archer would not find much support in his wholesale and undiscriminating depreciation of a great literature, but here too there has been, if not positive attack, much failure of understanding : but in the attack on Indian art, his is the last and shrillest of many hostile voices. This aesthetic side of a people's culture is of the highest importance and demands almost as much scrutiny

III   A DEFENCE OF INDIAN CULTURE   CHAPTER I   RELIGION AND SPIRITUALITY   I HAVE described the framework of the Indian idea from the outlook of an intellectual criticism, because that is the standpoint of the critics who affect to disparage its value." I have shown that Indian culture must be adjudged even from this alien outlook to have been the creation of a wide and noble spirit. Inspired in the heart of its being by a lofty principle, illumined with a striking and uplifting idea of individual manhood and its powers and its possible perfection, aligned to' a spacious plan of social architecture, it was enriched not only by a stro

CHAPTER IV THE DISCOVERY OF THE NATION-SOUL   THE primal law and purpose of the individual life is to seek its own self-development. Consciously or halt-consciously or with an obscure unconscious groping it strives always and rightly strives at self-formulation,—to find itself, to discover within itself the law and power of its own being and to fulfil it. This aim in it is fundamental, right, inevitable because, even after all qualifications have been made and caveats entered, the individual is not merely the ephemeral physical creature, a form of mind and body that aggregates and dissolves, but a being, a living power of the eternal Truth, a self-manifesting spirit. In t

CHAPTER XIX THE CURVE OF THE RATIONAL AGE   THE present age of mankind may be characterised from this point of view of a graded psychological evolution of the race as a more and more rapidly accelerated attempt to discover and work out the right principle and secure foundations of a rational system of society. It has been an age of progress; but progress is of two kinds, adaptive, with a secure basis in an unalterable social principle and constant change only in the circumstances and machinery of its application to suit fresh ideas and fresh needs, or else radical, with no long-secure basis, but instead a constant root questioning of the practical foundations and even the ce

CHAPTER XXIII THE CONDITIONS FOR THE COMING OF A SPIRITUAL AGE   A CHANGE of this kind, the change from the mental and vital to the spiritual order of life, must necessarily be accomplished in the individual and in a great number of individuals before it can lay any effective hold upon the community. The Spirit in humanity discovers, develops, builds into form in the individual man; it is through the progressive and formative individual that it offers the discovery and the chance of a new self- creation to the mind of the race. For the communal mind holds things sub-consciently at first or, if consciously, then in a confused chaotic manner: it is only through the indivi

CHAPTER VII THE IDEAL LAW OF SOCIAL DEVELOPMENT   THE true law of our development and the entire object of our social existence can only become clear to us when we have discovered not only, like modern Science, what man has been in his past physical and vital evolution, but his future mental and spiritual destiny and his place in the cycles of Nature. This is the reason why the subjective periods of human development must always be immeasurably the most fruitful and creative. In the others he either seizes on some face, image, type of the inner reality Nature in him is labouring to manifest or else he follows a mechanical impulse or shapes himself in the mould of her exte

CHAPTER XVI THE SUPRARATIONAL ULTIMATE OF LIFE   IN ALL the higher powers of his life man may be said to be seeking, blindly enough, for God. To get at the Divine and eternal in himself and the world and to harmonise them, to put his being and his life in tune with the Infinite reveals itself in these parts of his nature as his concealed aim and his destiny. He sets out to arrive at his highest and largest and most perfect self, and the moment he at all touches upon it, this self in him appears to be one with some great Soul and Self of Truth and Good and Beauty in the world to which we give the name of God. To get at this as a spiritual presence is the aim of religion, to gr

CHAPTER XII THE OFFICE AND LIMITATIONS OF THE REASON   IF THE reason is not the sovereign master of our being nor even intended to be more than an intermediary or minister, it cannot succeed in giving a perfect law to the other estates of the realm, although it may impose on them a temporary and imperfect order as a passage to a higher perfection. The rational or intellectual man is not the last and highest ideal of manhood, nor would a rational society be the last and highest expression of the possibilities of an aggregate human life,—unless indeed we give to the word, "reason," a wider meaning than it now possesses and include in it the combined wisdom of all our

CHAPTER XVIII THE INFRARATIONAL AGE OF THE CYCLE   IN SPIRITUALITY then would lie our ultimate, our only hope for the perfection whether of the individual or of the communal man; not the spirit which for its separate satisfaction turns away from the earth and her works, but that greater spirit which surpasses and yet accepts and fulfils them. A spirituality that would take up into itself man's rationalism, aestheticism, ethicism, vitalism, corporeality, his aspiration towards knowledge, his attraction towards beauty, his need of love, his urge towards perfection, his demand for power and fullness of life and being, a spirituality that would reveal to these ill-accorded force