Sadhana by Rabindranath Tagore (good novels to read in english .txt) 📕

towards the infinite. The ideal of truth is not in the narrow present, not in our immediate sensations, but in the consciousness of the whole which give us a taste of what we should have in what we do have. Consciously or unconsciously we have in our life this feeling of Truth which is ever larger than its appearance; for our life is facing the infinite, and it is in movement. Its aspiration is therefore infinitely more than its achievement, and as it goes on it finds that no realisation of truth ever leaves it stranded on the desert of finality, but carries it to a region beyond. Evil cannot altogether arrest the course of life on the highway and rob it of its possessions. For the evil has to pass on, it has to grow into good; it cannot stand and give battle to the All.

If the least evil could stop anywhere indefinitely, it would sink deep and cut into the very roots of existence. As it is, man does not really believe in evil, just as he cannot believe that violin strings have been purposely made to create the exquisite torture of discordant notes, though by the aid of statistics it can be mathematically proved that the probability of discord is far greater than that of harmony, and for one who can play the violin there are thousands who cannot. The potentiality of perfection outweighs actual contradictions. No doubt there have been people who asserted existence to be an absolute evil, but man can never take them seriously. Their pessimism is a mere pose, either intellectual or sentimental; but life itself is optimistic: it wants to go on. Pessimism is a form of mental dipsomania, it disdains healthy nourishment, indulges in the strong drink of denunciation, and creates an artificial dejection which thirsts for a stronger draught. If existence were an evil, it would wait for no philosopher to prove it. It is like convicting a man of suicide, while all the time he stands before you in the flesh. Existence itself is here to prove that it cannot be an evil.

An imperfection which is not all imperfection, but which has perfection for its ideal, must go through a perpetual realisation. Thus, it is the function of our intellect to realise the truth through untruths, and knowledge is nothing but the continually burning up of error to set free the light of truth. Our will, our character, has to attain perfection by continually overcoming evils, either inside or outside us, or both; our physical life is consuming bodily materials every moment to maintain the life fire; and our moral life too has its fuel to burn. This life process is going on—we know it, we have felt it; and we have a faith which no individual instances to the contrary can shake, that the direction of humanity is from evil to good. For we feel that good is the positive element in man’s nature, and in every age and every clime what man values most is his ideals of goodness. We have known the good, we have loved it, and we have paid our highest reverence to men who have shown in their lives what goodness is.

The question will be asked, What is goodness; what does our moral nature mean? My answer is, that when a man begins to have an extended vision of his self, when he realises that he is much more than at present he seems to be, he begins to get conscious of his moral nature. Then he grows aware of that which he is yet to be, and the state not yet experienced by him becomes more real than that under his direct experience. Necessarily, his perspective of life changes, and his will takes the place of his wishes. For will is the supreme wish of the larger life, the life whose greater portion is out of our present reach, most of whose objects are not before our sight. Then comes the conflict of our lesser man with our greater man, of our wishes with our will, of the desire for things affecting our senses with the purpose that is within our heart. Then we begin to distinguish between what we immediately desire and what is good. For good is that which is desirable for our greater self. Thus the sense of goodness comes out of a truer view of our life, which is the connected view of the wholeness of the field of life, and which takes into account not only what is present before us but what is not, and perhaps never humanly can be. Man, who is provident, feels for that life of his which is not yet existent, feels much more that than for the life that is with him; therefore he is ready to sacrifice his present inclination for the unrealised future. In this he becomes great, for he realises truth. Even to be efficiently selfish one has to recognise this truth, and has to curb his immediate impulses—in other words, has to be moral. For our moral faculty is the faculty by which we know that life is not made up of fragments, purposeless and discontinuous. This moral sense of man not only gives him the power to see that the self has a continuity in time, but it also enables him to see that he is not true when he is only restricted to his own self. He is more in truth than he is in fact. He truly belongs to individuals who are not included in his own individuality, and whom he is never even likely to know. As he has a feeling for his future self which is outside his present consciousness, so he has a feeling for his greater self which is outside the limits of his personality. There is no man who has not this feeling to some extent, who has never sacrificed his selfish desire for the sake of some other person, who has never felt a pleasure in undergoing some loss or trouble because it pleased somebody else. It is a truth that man is not a detached being, that he has a universal aspect; and when he recognises this he becomes great. Even the most evilly-disposed selfishness has to recognise this when it seeks the power to do evil; for it cannot ignore truth and yet be strong. So in order to claim the aid of truth, selfishness has to be unselfish to some extent. A band of robbers must be moral in order to hold together as a band; they may rob the whole world but not each other. To make an immoral intention successful, some of its weapons must be moral. In fact, very often it is our very moral strength which gives us most effectively the power to do evil, to exploit other individuals for our own benefit, to rob other people of their rights. The life of an animal is unmoral, for it is aware only of an immediate present; the life of a man can be immoral, but that only means that it must have a moral basis. What is immoral is imperfectly moral, just as what is false is true to a small extent, or it cannot even be false. Not to see is to be blind, but to see wrongly is to see only in an imperfect manner. Man’s selfishness is a beginning to see some connection, some purpose in life; and to act in accordance with its dictates requires self-restraint and regulation of conduct. A selfish man willingly undergoes troubles for the sake of the self, he suffers hardship and privation without a murmur, simply because he knows that what is pain and trouble, looked at from the point of view of a short space of time, are just the opposite when seen in a larger perspective. Thus what is a loss to the smaller man is a gain to the greater, and vice versa.

To the man who lives for an idea, for his country, for the good of humanity, life has an extensive meaning, and to that extent pain becomes less important to him. To live the life of goodness is to live the life of all. Pleasure is for one’s own self, but goodness is concerned with the happiness of all humanity and for all time. From the point of view of the good, pleasure and pain appear in a different meaning; so much so, that pleasure may be shunned, and pain be courted in its place, and death itself be made welcome as giving a higher value to life. From these higher standpoints of a man’s life, the standpoints of the good, pleasure and pain lose their absolute value. Martyrs prove it in history, and we prove it every day in our life in our little martyrdoms. When we take a pitcherful of water from the sea it has its weight, but when we take a dip into the sea itself a thousand pitchersful of water flow above our head, and we do not feel their weight. We have to carry the pitcher of self with our strength; and so, while on the plane of selfishness pleasure and pain have their full weight, on the moral plane they are so much lightened that the man who has reached it appears to us almost superhuman in his patience under crushing trails, and his forbearance in the face of malignant persecution.

To live in perfect goodness is to realise one’s life in the infinitive. This is the most comprehensive view of life which we can have by our inherent power of the moral vision of the wholeness of life. And the teaching of Buddha is to cultivate this moral power to the highest extent, to know that our field of activities is not bound to the plane of our narrow self. This is the vision of the heavenly kingdom of Christ. When we attain to that universal life, which is the moral life, we become freed from the bonds of pleasure and pain, and the place vacated by our self becomes filled with an unspeakable joy which springs from measureless love. In this state the soul’s activity is all the more heightened, only its motive power is not from desires, but in its own joy. This is the Karma-yoga of the Gita, the way to become one with the infinite activity by the exercise of the activity of disinterested goodness.

When Buddha mentioned upon the way of realising mankind from the grip of misery he came to this truth: that when man attains his highest end by merging the individual in the universal, he becomes free from the thraldom of pain. Let us consider this point more fully.

A student of mine once related to me his adventure in a storm, and complained that all the time he was troubled with the feeling that this great commotion in nature behaved to him as if he were no more than a mere handful of dust. That he was a distinct personality with a will of his own had not the least influence upon what was happening.

I said, “If consideration for our individuality could sway nature from her path, then it would be the individuals who would suffer most.”

But he persisted in his doubt, saying that there was this fact which could not be ignored—the feeling that I am. The “I” in us seeks for a relation which is individual to it.

I replied that the relation of the “I” is with something which is “not-I.” So we must have a medium which is common to both, and we must be absolutely certain that it is the same to the “I” as it is to the “not-I.”

This is what needs repeating here. We have to keep in mind that our individuality by its nature is impelled to seek for the