The Conservative Mind and Eastern Progress THE arrival of a new radical idea in the minds of men is the sign of a great coming change in human life and society; it may be combated, the reaction of the old idea may triumph for a time, but the struggle never leaves either the thoughts and sentiments or the habits and institutions of the society as they were when it commenced. Whether it knows it or not, it has gone forward and the change is irretrievable. Either new forms replace the old institutions or the old while preserving the aspect of continuity have profoundly changed within, or else these have secured for themselves a period of greater

Mind Nature and Law of Karma MAN is not after all in the essence of his manhood or in the inner reality of his soul a vital and physical being raised to a certain power of mental will and intelligence. If that were so, the creed that makes our existence a manifestation of a Will to life, a Life Force moved by no other object than its own play, heightening, efficient power, expansion, might have a good chance of being the sufficient theory of our universe, and the law of our Karma, the rule of our activities would be in entire consonance with that one purpose and ordered by that dominant principle. Certainly in a great part of this world’s outer activities, — or i

The Foundation THE idea of Karma has behind it two ideas that are its constituent factors, a law of Nature, of the energy or action of Nature, and a soul that lives under that law, puts out action into that energy and gets from it a return in accordance and measure with the character of its own activities. And here certain considerations have at once intervened which it will not do to ignore. This putting out of action and its return cannot have anything more than a mechanical importance, it cannot have a mental, moral and spiritual significance, if the action of universal Nature is something quite different from the soul's action in character, in meaning, in the law of

Conservation and Progress MANKIND thinks naturally in extremes or else reconciles by a patchwork and compromise. Whether he makes a fetish of moderation or surrenders himself to the enthusiasm of the single idea, the human being misses always truth of vision and the right pitch of action because instead of seeing, feeling and becoming in obedience to his nature like other animate existences he tries always to measure things by a standard he has set up in his intelligence. But it is the character of his intelligence that it finds it an easy task to distinguish and separate but is clumsy in combining. When it combines, it tends to artificialise and falsify.

Involution and Evolution THE WESTERN idea of evolution is the statement of a process of formation, not an explanation of our being. Limited to the physical and biological data of Nature, it does not attempt except in a summary or a superficial fashion to discover its own meaning, but is 'content to announce itself as the general law of a quite mysterious and inexplicable energy. Evolution becomes a problem in motion which is satisfied to work up with an automatic regularity its own puzzle, but not to work it out, because, since it is only a process, it has no understanding of it- self, and, since it is a blind perpetual automatism of mechanical energy, it has ne

Yoga and Skill in Works Yoga is skill in works. Gita YOGA, says the Gita, is skill in works, and by this phrase the ancient Scripture meant that the transformation of mind and being to which it gave the name of Yoga brought with it a perfect inner state and faculty out of which the right principle of action and the right spiritual and divine result of works emerged naturally like a tree out of its seed. Certainly, it did not mean that the clever general or politician or lawyer or shoemaker deserves the name of Yogin; it did not mean that any kind of skill in works was Yoga, but by Yoga it signified a spiritual condition of universal equality and God-uni

Supermind and the Life Divine A DIVINE life upon earth, the ideal we have placed before us, can only come about by a spiritual change of our being and a radical and fundamental change, an evolution or revolution of our nature. The embodied being upon earth would have to rise out of the domination over it of its veils of mind, life and body into the full consciousness and possession of its spiritual reality and its nature also would have to be lifted out of the consciousness and power of consciousness proper to a mental, vital and physical being into the greater consciousness and greater power of being and the larger and freer life of the spirit. It would no

The End THE meeting of man and God must always mean a penetration and entry of the Divine into the human and a self-immergence of man in the Divinity. But that immergence is not in the nature of an annihilation. Extinction is not the fulfilment of all this search and passion, suffering and rapture. The game would never have been begun if that were to be its ending. Delight is the secret. Learn of pure delight and thou shalt learn of God. What then was the commencement of the whole matter? Existence that multiplied itself for sheer delight of being and plunged into numberless trillions of forms so that it might find itself innumerably. And what is the mi

Man, the Purusha GOD cannot cease from leaning down towards Nature, nor man from aspiring towards the Godhead. It is the eternal relation of the finite to the infinite. When they seem to turn from each other, it is to recoil for a more intimate meeting. In man nature of the world becomes again self-conscious so that it may take the greater leap towards its Enjoyer. This is the Enjoyer whom unknowingly it possesses, whom life and sensation possessing deny and denying seek. Nature of the world knows not God, only because it knows not itself; when it knows itself, it shall know unalloyed delight of being. Possession in oneness and not loss in oneness is the secret

Karma and Freedom THE universe in which we live presents itself to our mentality as a web of opposites and contraries, not to say contradictions, and yet it is a question whether there can be in the universe any such thing as an entire opposite or a real contradiction. Good and evil seem to be as opposite powers as well can be and we are apt by the nature of our ethical mind to see the world, at any rate in its moral aspect, as a struggle and tug-of-war between these eternal opposites, God and Devil, Deva and Asura, Ahuramazda, Angrya Mainyu: We hope always that on some as yet hardly conceivable day the one will perish and the other triumph and be convinced of eternity