Part 8
Love in all forms has its obligations, and the love that binds women to their children binds them to their homes. But necessity is a tyrant, making us submit to injury and indignity, allowing advantage over us to those who are wholly or comparatively free from its burden. Such has been the case in the social relationship between man and woman. Along with the difference inherent in their respective natures, there have grown up between them inequalities fostered by circumstances. Man is not handicapped by the same biological and psychological responsibilities as woman, and therefore he has the liberty to give her the security of home. This liberty exacts payment when it offers its boon, because to give or to withhold the gift is within its power. It is the unequal freedom in their mutual relationships which has made the weight of life's tragedies so painfully heavy for woman to bear.
Some mitigation of her disadvantage has been effected by her rendering herself and her home a luxury to man. She has accentuated those qualities in herself which insidiously impose their bondage over her mate, some by pandering to his weakness, and some by satisfying his higher nature, till the sex-consciousness in our society has grown abnormal and overpowering. There is no actual objection to this in itself, for it offers a stimulus, acting in the depth of life, which leads to creative exuberance. But a great deal of it is a forced growth of compulsion bearing seeds of degradation. In those ages when men acknowledged spiritual perfection to be their object, women were denounced as the chief obstacle in their way. The constant and conscious exercise of allurements, which gave women their power, attacked the weak spots in man's nature, and by doing so added to its weakness. For all relationships tainted with repression of freedom must become sources of degeneracy to the strong who impose such repression.
Balance of power, however, between man and woman was in a measure established when home wielded a strong enough attraction to make men accept its obligations. But at last the time has come when the material ambition of man has assumed such colossal proportions that home is in danger of losing its centre of gravity for him, and he is receding farther and farther from its orbit.
The arid zone in the social life is spreading fast. The simple comforts of home, made precious by the touch of love, are giving way to luxuries that can only have their full extension in the isolation of self-centred life. Hotels are being erected on the ruins of homes; productions are growing more stupendous than creations; and most men have, for the materials of their happiness and recreation, their dogs and horses, their pipes, guns, and gambling clubs.
Reactions and rebellions, not being normal in their character, go on hurting truth until peace is restored. Therefore, when woman refuses to acknowledge the distinction between her life and that of man, she does not convince us of its truth, but only proves to us that she is suffering. All great sufferings indicate some wrong somewhere. In the present case, the wrong is in woman's lack of freedom in her relationship with man, which compels her to turn her disabilities into attractions, and to use untruths as her allies in the battle of life, while she is suffering from the precariousness of her position.
From the beginning of our society, women have naturally accepted the training which imparts to their life and to their home a spirit of harmony. It is their instinct to perform their services in such a manner that these, through beauty, might be raised from the domain of slavery to the realm of grace. Women have tried to prove that in the building up of social life they are artists and not artisans. But all expressions of beauty lose their truth when compelled to accept the patronage of the gross and the indifferent. Therefore when necessity drives women to fashion their lives to the taste of the insensitive or the sensual, then the whole thing becomes a tragedy of desecration. Society is full of such tragedies. Many of the laws and social regulations guiding the relationships of man and woman are relics of a barbaric age, when the brutal pride of an exclusive possession had its dominance in human relations, such as those of parents and children, husbands and wives, masters and servants, teachers and disciples. The vulgarity of it still persists in the social bond between the sexes because of the economic helplessness of woman. Nothing makes us so stupidly mean as the sense of superiority which the power of the purse confers upon us.
The powers of muscle and of money have opportunities of immediate satisfaction, but the power of the ideal must have infinite patience. The man who sells his goods, or fulfils his contract, is cheated if he fails to realise payment, but he who gives form to some ideal may never get his due and be fully paid. What I have felt in the women of India is the consciousness of this ideal--their simple faith in the sanctity of devotion lighted by love which is held to be divine. True womanliness is regarded in our country as the saintliness of love. It is not merely praised there, but literally worshipped; and she who is gifted with it is called _Devi_, as one revealing in herself Woman, the Divine. That this has not been a mere metaphor to us is because, in India, our mind is familiar with the idea of God in an eternal feminine aspect. Thus the Eastern woman, who is deeply aware in her heart of the sacredness of her mission, is a constant education to man. It has to be admitted that there are chances of such an influence failing to penetrate the callousness of the coarse-minded; but that is the destiny of all manifestations whose value is not in success or reward in honour.
Woman has to be ready to suffer. She cannot allow her emotions to be dulled or polluted, for these are to create her life's atmosphere, apart from which her world would be dark and dead. This leaves her heart without any protection of insensibility, at the mercy of the hurts and insults of life. Women of India, like women everywhere, have their share of suffering, but it radiates through the ideal, and becomes, like sunlight, a creative force in their world. Our women know by heart the legends of the great women of the epic age--Savitri who by the power of love conquered death, and Sita who had no other reward for her life of sacrifice but the sacred majesty of sorrow. They know that it is their duty to make this life an image of the life eternal, and that love's mission truly performed has a spiritual meaning. It is a religious responsibility for them to live the life which is their own. For their activity is not for money-making, or organising power, or intellectually probing the mystery of existence, but for establishing and maintaining human relationships requiring the highest moral qualities. It is the consciousness of the spiritual character of their life's work, which lifts them above the utilitarian standard of the immediate and the passing, surrounds them with the dignity of the eternal, and transmutes their suffering and sorrow into a crown of light.
I must guard myself from the risk of a possible misunderstanding. The permanent significance of home is not in the narrowness of its enclosure, but in an eternal moral idea. It represents the truth of human relationship; it reveals loyalty and love for the personality of man. Let us take a wider view, in a perspective truer than can be found in its present conventional associations. With the discovery and development of agriculture there came a period of settled life in our history. The nomad ever moved on with his tents and cattle; he explored space and exploited its contents. The cultivator of land explored time in its immensity, for he had leisure. Comparatively secured from the uncertainty of his outer resources, he had the opportunity to deal with his moral resources in the realm of human truth. This is why agricultural civilisation, like that of India and China, is essentially a civilisation of human relationship, of the adjustment of mutual obligations. It is deep-rooted in the inner life of man. Its basis is co-operation and not competition. In other words, its principle is the principle of home, to which all its outer adventures are subordinated.
In the meanwhile, the nomadic life with its predatory instinct of exploitation has developed into a great civilisation. It is immensely proud and strong, killing leisure and pursuing opportunities. It minimises the claims of personal relationship and is jealously careful of its unhampered freedom for acquiring wealth and asserting its will upon others. Its burden is the burden of things, which grows heavier and more complex every day, disregarding the human and the spiritual. Its powerful pressure from all sides narrows the limits of home, the personal region of the human world. Thus, in this region of life, women are every day hustled out of their shelter for want of accommodation.
But such a state of things can never have the effect of changing woman into man. On the contrary, it will lead her to find her place in the unlimited range of society, and the Guardian Spirit of the personal in human nature will extend the ministry of woman over all developments of life. Habituated to deal with the world as a machine, man is multiplying his materials, banishing away his happiness and sacrificing love to comfort, which is an illusion. At last the present age has sent its cry to woman, asking her to come out from her segregation in order to restore the spiritual supremacy of all that is human in the world of humanity. She has been aroused to remember that womanliness is not chiefly decorative. It is like that vital health, which not only imparts the bloom of beauty to the body, but joy to the mind and perfection to life.
AN EASTERN UNIVERSITY
In the midst of much that is discouraging in the present state of the world, there is one symptom of vital promise. Asia is awakening. This great event, if it be but directed along the right lines, is full of hope, not only for Asia herself, but for the whole world.
On the other hand, it has to be admitted that the relationship of the West with the East, growing more and more complex and widespread for over two centuries, far from attaining its true fulfilment, has given rise to a universal spirit of conflict. The consequent strain and unrest have profoundly disturbed Asia, and antipathetic forces have been accumulating for years in the depth of the Eastern mind.
The meeting of the East and the West has remained incomplete, because the occasions of it have not been disinterested. The political and commercial adventures carried on by Western races--very often by force and against the interest and wishes of the countries they have dealt with--have created a moral alienation, which is deeply injurious to both parties. The perils threatened by this unnatural relationship have long been contemptuously ignored by the West. But the blind confidence of the strong in their apparent invincibility has often led them, from their dream of security, into terrible surprises of history.
It is not the fear of danger or loss to one people or another, however, which is most important. The demoralising influence of the constant estrangement between the two hemispheres, which affects the baser passions of man,--pride, greed and hypocrisy on the one hand; fear, suspiciousness and flattery on the other,--has been developing, and threatens us with a world-wide spiritual disaster.
The time has come when we must use all our wisdom to understand the situation, and to control it, with a stronger trust in moral guidance than in any array of physical forces.
In the beginning of man's history his first social object was to form a community, to grow into a people. At that early period, individuals were gathered together within geographical enclosures. But in the present age, with its facility of communication, geographical barriers have almost lost their reality, and the great federation of men, which is waiting either to find its true scope or to break asunder in a final catastrophe, is not a meeting of individuals, but of various human races. Now the problem before us is of one single country, which is this earth, where the races as individuals must find both their freedom of self-expression and their bond of federation. Mankind must realise a unity, wider in range, deeper in sentiment, stronger in power than ever before. Now that the problem is large, we have to solve it on a bigger scale, to realise the God in man by a larger faith and to build the temple of our faith on a sure and world-wide basis.
The first step towards realisation is to create opportunities for revealing the different peoples to one another. This can never be done in those fields where the exploiting utilitarian spirit is supreme. We must find some meeting-ground, where there can be no question of conflicting interests. One of such places is the University, where we can work together in a common pursuit of truth, share together our common heritage, and realise that artists in all parts of the world have created forms of beauty, scientists discovered secrets of the universe, philosophers solved the problems of existence, saints made the truth of the spiritual world organic in their own lives, not merely for some particular race to which they belonged, but for all mankind. When the science of meteorology knows the earth's atmosphere as continuously one, affecting the different parts of the world differently, but in a harmony of adjustments, it knows and attains truth. And so, too, we must know that the great mind of man is one, working through the many differences which are needed to ensure the full result of its fundamental unity. When we understand this truth in a disinterested spirit, it teaches us to respect all the differences in man that are real, yet remain conscious of our oneness; and to know that perfection of unity is not in uniformity, but in harmony.
This is the problem of the present age. The East, for its own sake and for the sake of the world, must not remain unrevealed. The deepest source of all calamities in history is misunderstanding. For where we do not understand, we can never be just.
Being strongly impressed with the need and the responsibility, which every individual to-day must realise according to his power, I have formed the nucleus of an International University in India, as one of the best means of promoting mutual understanding between the East and the West. This Institution, according to the plan I have in mind, will invite students from the West to study the different systems of Indian philosophy, literature, art and music in their proper environment, encouraging them to carry on research work in collaboration with the scholars already engaged in this task.
India has her renaissance. She is preparing to make her contribution to the world of the future. In the past she produced her great culture, and in the present age she has an equally important contribution to make to the culture of the New World which is emerging from the wreckage of the Old. This is a momentous period of her history, pregnant with precious possibilities, when any disinterested offer of co-operation from any part of the West will have an immense moral value, the memory of which will become brighter as the regeneration of the East grows in vigour and creative power.
The Western Universities give their students an opportunity to learn what all the European peoples have contributed to their Western culture. Thus the intellectual mind of the West has been luminously revealed to the world. What is needed to complete this illumination is for the East to collect its own scattered lamps and offer them to the enlightenment of the world.
There was a time when the great countries of Asia had, each of them, to nurture its own civilisation apart in comparative seclusion. Now has come the age of co-ordination and co-operation. The seedlings that were reared within narrow plots must now be transplanted into the open fields. They must pass the test of the world-market, if their maximum value is to be obtained.
But before Asia is in a position to co-operate with the culture of Europe, she must base her own structure on a synthesis of all the different cultures which she has. When, taking her stand on such a culture, she turns toward the West, she will take, with a confident sense of mental freedom, her own view of truth, from her own vantage-ground, and open a new vista of thought to the world. Otherwise, she will allow her priceless inheritance to crumble into dust, and, trying to replace it clumsily with feeble imitations of the West, make herself superfluous, cheap and ludicrous. If she thus loses her individuality and her specific power to exist, will it in the least help the rest of the world? Will not her terrible bankruptcy involve also the Western mind? If the whole world grows at last into an exaggerated West, then such an illimitable parody of the modern age will die, crushed beneath its own absurdity.
In this belief, it is my desire to extend by degrees the scope of this University on simple lines, until it comprehends the whole range of Eastern cultures--the Aryan, Semitic, Mongolian and others. Its object will be to reveal the Eastern mind to the world.
Of one thing I felt certain during my travels in Europe, that a genuine interest has been roused there in the philosophy and the arts of the East, from which the Western mind seeks fresh inspiration of truth and beauty. Once the East had her reputation of fabulous wealth, and the seekers were attracted from across the sea. Since then, the shrine of wealth has changed its site. But the East is famed also for her storage of wisdom, harvested by her patriarchs from long successive ages of spiritual endeavour. And when, as now, in the midst of the pursuit of power and wealth, there rises the cry of privation from the famished spirit of man, an opportunity is offered to the East to offer her store to those who need it.
Once upon a time we were in possession of such a thing as our own mind in India. It was living. It thought, it felt, it expressed itself. It was receptive as well as productive. That this mind could be of any use in the process, or in the end, of our education was overlooked by our modern educational dispensation. We are provided with buildings and books and other magnificent burdens calculated to suppress our mind. The latter was treated like a library-shelf solidly made of wood, to be loaded with leather-bound volumes of second-hand information. In consequence, it has lost its own colour and character, and has borrowed polish from the carpenter's shop. All this has cost us money, and also our finer ideas, while our intellectual vacancy has been crammed with what is described in official reports as Education. In fact, we have bought our spectacles at the expense of our eyesight.
In India our goddess of learning is _Saraswati_. My audience in the West, I am sure, will be glad to know that her complexion is white. But the signal fact is that she is living and she is a woman, and her seat is on a lotus-flower. The symbolic meaning of this is, that she dwells in the centre of life and the heart of all existence, which opens itself in beauty to the light of heaven.
The Western education which we have chanced to know is impersonal. Its complexion is also white, but it is the whiteness of the white-washed class-room walls. It dwells in the cold-storage compartments of lessons and the ice-packed minds of the schoolmasters. The effect which it had on my mind when, as a boy, I was compelled to go to school, I have described elsewhere. My feeling was very much the same as a tree might have, which was not allowed to live its full life, but was cut down to be made into packing-cases.
The introduction of this education was not a part of the solemn marriage ceremony which was to unite the minds of the East and West in mutual understanding. It represented an artificial method of training specially calculated to produce the carriers of the white man's burden. This want of ideals still clings to our education system, though our Universities have latterly burdened their syllabus with a greater number of subjects than before. But it is only like adding to the bags of wheat the bullock carries to market; it does not make the bullock any better off.
Mind, when long deprived of its natural food of truth and freedom of growth, develops an unnatural craving for success; and our students have fallen victims to the mania for success in examinations. Success consists in obtaining the largest number of marks with the strictest economy of knowledge. It is a deliberate cultivation of disloyalty to truth, of intellectual dishonesty, of a foolish imposition by which the mind is encouraged to rob itself. But as we are by means of it made to forget the existence of mind, we are supremely happy at the result. We pass examinations, and shrivel up into clerks, lawyers and police inspectors, and we die young.
Universities should never be made into mechanical organisations for collecting and distributing knowledge. Through them the people should offer their intellectual hospitality, their wealth of mind to others, and earn their proud right in return to receive gifts from the rest of the world. But in the whole length and breadth of India there is not a single University established in the modern time where a foreign or an Indian student can properly be acquainted with the best products of the Indian mind. For that we have to cross the sea, and knock at the doors of France and Germany. Educational institutions in our country are India's alms-bowl of knowledge; they lower our intellectual self-respect; they encourage us to make a foolish display of decorations composed of borrowed feathers.
This it was that led me to found a school in Bengal, in face of many difficulties and discouragements, and in spite of my own vocation as a poet, who finds his true inspiration only when he forgets that he is a schoolmaster. It is my hope that in this school a nucleus has been formed, round which an indigenous University of our own land will find its natural growth--a University which will help India's mind to concentrate and to be fully conscious of itself; free to seek the truth and make this truth its own wherever found, to judge by its own standard, give expression to its own creative genius, and offer its wisdom to the guests who come from other parts of the world.