Chapter 4

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 universal. Our body can only die if it tries to eat its own substance, and our eye loses the meaning of its function if it can only see itself.

Just as we find that the stronger the imagination the less is it merely imaginary and the more is it in harmony with truth, so we see the more vigorous our individuality the more does it widen towards the universal. For the greatness of a personality is not in itself but in its content, which is universal, just as the depth of a lake is judged not by the size of its cavity but by the depth of its water.

So, if it is a truth that the yearning of our nature is for reality, and that our personality cannot be happy with a fantastic universe of its own creation, then it is clearly best for it that our will can only deal with things by following their law, and cannot do with them just as it pleases. This unyielding sureness of reality sometimes crosses our will, and very often leads us to disaster, just as the firmness of the earth invariably hurts the falling child who is learning to walk. Nevertheless it is the same firmness that hurts him which makes his walking possible. Once, while passing under a bridge, the mast of my boat got stuck in one of its girders. If only for a moment the mast would have bent an inch or two, or the bridge raised its back like a yawning cat, or the river given in, it would have been all right with me. But they took no notice of my helplessness. That is the very reason why I could make use of the river, and sail upon it with the help of the mast, and that is why, when its current was inconvenient, I could rely upon the bridge. Things are what they are, and we have to know them if we would deal with them, and knowledge of them is possible because our wish is not their law. This knowledge is a joy to us, for the knowledge is one of the channels of our relation with the things outside us; it is making them our own, and thus widening the limit of our self.

At every step we have to take into account others than ourselves. For only in death are we alone. A poet is a true poet when he can make his personal idea joyful to all men, which he could not do if he had not a medium common to all his audience. This common language has its own law which the poet must discover and follow, by doing which he becomes true and attains poetical immortality.

We see then that man's individuality is not his highest truth; there is that in him which is universal. If he were made to live in a world where his own self was the only factor to consider, then that would be the worst prison imaginable to him, for man's deepest joy is in growing greater and greater by more and more union with the all. This, as we have seen, would be an impossibility if there were no law common to all. Only by discovering the law and following it, do we become great, do we realise the universal; while, so long as our individual desires are at conflict with the universal law, we suffer pain and are futile.

There was a time when we prayed for special concessions, we expected that the laws of nature should be held in abeyance for our own convenience. But now we know better. We know that law cannot be set aside, and in this knowledge we have become strong. For this law is not something apart from us; it is our own. The universal power which is manifested in the universal law is one with our own power. It will thwart us where we are small, where we are against the current of things; but it will help us where we are great, where we are in unison with the all. Thus, through the help of science, as we come to know more of the laws of nature, we gain in power; we tend to attain a universal body. Our organ of sight, our organ of locomotion, our physical strength becomes world-wide; steam and electricity become our nerve and muscle. Thus we find that, just as throughout our bodily organisation there is a principle of relation by virtue of which we can call the entire body our own, and can use it as such, so all through the universe there is that principle of uninterrupted relation by virtue of which we can call the whole world our extended body and use it accordingly. And in this age of science it is our endeavour fully to establish our claim to our world-self. We know all our poverty and sufferings are owing to our inability to realise this legitimate claim of ours. Really, there is no limit to our powers, for we are not outside the universal power which is the expression of universal law. We are on our way to overcome disease and death, to conquer pain and poverty; for through scientific knowledge we are ever on our way to realise the universal in its physical aspect. And as we make progress we find that pain, disease, and poverty of power are not absolute, but that is only the want of adjustment of our individual self to our universal self which gives rise to them.

It is the same with our spiritual life. When the individual man in us chafes against the lawful rule of the universal man we become morally small, and we must suffer. In such a condition our successes are our greatest failures, and the very fulfilment of our desires leaves us poorer. We hanker after special gains for ourselves, we want to enjoy privileges which none else can share with us. But everything that is absolutely special must keep up a perpetual warfare with what is general. In such a state of civil war man always lives behind barricades, and in any civilisation which is selfish our homes are not real homes, but artificial barriers around us. Yet we complain that we are not happy, as if there were something inherent in the nature of things to make us miserable. The universal spirit is waiting to crown us with happiness, but our individual spirit would not accept it. It is our life of the self that causes conflicts and complications everywhere, upsets the normal balance of society and gives rise to miseries of all kinds. It brings things to such a pass that to maintain order we have to create artificial coercions and organised forms of tyranny, and tolerate infernal institutions in our midst, whereby at every moment humanity is humiliated.

We have seen that in order to be powerful we have to submit to the laws of the universal forces, and to realise in practice that they are our own. So, in order to be happy, we have to submit our individual will to the sovereignty of the universal will, and to feel in truth that it is our own will. When we reach that state wherein the adjustment of the finite in us to the infinite is made perfect, then pain itself becomes a valuable asset. It becomes a measuring rod with which to gauge the true value of our joy.

The most important lesson that man can learn from his life is not that there _is_ pain in this world, but that it depends upon him to turn it into good account, that it is possible for him to transmute it into joy. The lesson has not been lost altogether to us, and there is no man living who would willingly be deprived of his right to suffer pain, for that is his right to be a man. One day the wife of a poor labourer complained bitterly to me that her eldest boy was going to be sent away to a rich relative's house for part of the year. It was the implied kind intention of trying to relieve her of her trouble that gave her the shock, for a mother's trouble is a mother's own by her inalienable right of love, and she was not going to surrender it to any dictates of expediency. Man's freedom is never in being saved troubles, but it is the freedom to take trouble for his own good, to make the trouble an element in his joy. It can be made so only when we realise that our individual self is not the highest meaning of our being, that in us we have the world-man who is immortal, who is not afraid of death or sufferings, and who looks upon pain as only the other side of joy. He who has realised this knows that it is pain which is our true wealth as imperfect beings, and has made us great and worthy to take our seat with the perfect. He knows that we are not beggars; that it is the hard coin which must be paid for everything valuable in this life, for our power, our wisdom, our love; that in pain is symbolised the infinite possibility of perfection, the eternal unfolding of joy; and the man who loses all pleasure in accepting pain sinks down and down to the lowest depth of penury and degradation. It is only when we invoke the aid of pain for our self-gratification that she becomes evil and takes her vengeance for the insult done to her by hurling us into misery. For she is the vestal virgin consecrated to the service of the immortal perfection, and when she takes her true place before the altar of the infinite she casts off her dark veil and bares her face to the beholder as a revelation of supreme joy.

IV

THE PROBLEM OF SELF

At one pole of my being I am one with stocks and stones. There I have to acknowledge the rule of universal law. That is where the foundation of my existence lies, deep down below. Its strength lies in its being held firm in the clasp of comprehensive world, and in the fullness of its community with all things.

But at the other pole of my being I am separate from all. There I have broken through the cordon of equality and stand alone as an individual. I am absolutely unique, I am I, I am incomparable. The whole weight of the universe cannot crush out this individuality of mine. I maintain it in spite of the tremendous gravitation of all things. It is small in appearance but great in reality. For it holds its own against the forces that would rob it of its distinction and make it one with the dust.

This is the superstructure of the self which rises from the indeterminate depth and darkness of its foundation into the open, proud of its isolation, proud of having given shape to a single individual idea of the architect's which has no duplicate in the whole universe. If this individuality be demolished, then though no material be lost, not an atom destroyed, the creative joy which was crystallised therein is gone. We are absolutely bankrupt if we are deprived of this specialty, this individuality, which is the only thing we can call our own; and which, if lost, is also a loss to the whole world. It is most valuable because it is not universal. And therefore only through it can we gain the universe more truly than if we were lying within its breast unconscious of our distinctiveness. The universal is ever seeking its consummation in the unique. And the desire we have to keep our uniqueness intact is really the desire of the universe acting in us. It is our joy of the infinite in us that gives us our joy in ourselves.

That this separateness of self is considered by man as his most precious possession is proved by the sufferings he undergoes and the sins he commits for its sake. But the consciousness of separation has come from the eating of the fruit of knowledge. It has led man to shame and crime and death; yet it is dearer to him than any paradise where the self lies, securely slumbering in perfect innocence in the womb of mother nature.

It is a constant striving and suffering for us to maintain the separateness of this self of ours. And in fact it is this suffering which measures its value. One side of the value is sacrifice, which represents how much the cost has been. The other side of it is the attainment, which represents how much has been gained. If the self meant nothing to us but pain and sacrifice, it could have no value for us, and on no account would we willingly undergo such sacrifice. In such case there could be no doubt at all that the highest object of humanity would be the annihilation of self.

But if there is a corresponding gain, if it does not end in a void but in a fullness, then it is clear that its negative qualities, its very sufferings and sacrifices, make it all the more precious. That it is so has been proved by those who have realised the positive significance of self, and have accepted its responsibilities with eagerness and undergone sacrifices without flinching.

With the foregoing introduction it will be easy for me to answer the question once asked by one of my audience as to whether the annihilation of self has not been held by India as the supreme goal of humanity?

In the first place we must keep in mind the fact that man is never literal in the expression of his ideas, except in matters most trivial. Very often man's words are not a language at all, but merely a vocal gesture of the dumb. They may indicate, but do not express his thoughts. The more vital his thoughts the more have his words to be explained by the context of his life. Those who seek to know his meaning by the aid of the dictionary only technically reach the house, for they are stopped by the outside wall and find no entrance to the hall. This is the reason why the teachings of our greatest prophets give rise to endless disputations when we try to understand them by following their words and not be realising them in our own lives. The men who are cursed with the gift of the literal mind are the unfortunate ones who are always busy with their nets and neglect the fishing.

It is not only in Buddhism and the Indian religions, but in Christianity too, that the ideal of selflessness is preached with all fervour. In the last the symbol of death has been used for expressing the idea of man's deliverance from the life which is not true. This is the same as Nirvnāna, the symbol of the extinction of the lamp.

In the typical thought of India it is held that the true deliverance of man is the deliverance from _avidyā_, from ignorance. It is not in destroying anything that is positive and real, for that cannot be possible, but that which is negative, which obstructs our vision of truth. When this obstruction, which is ignorance, is removed, then only is the eyelid drawn up which is no loss to the eye.

It is our ignorance which makes us think that our self, as self, is real, that it has its complete meaning in itself. When we take that wrong view of self then we try to live in such a manner as to make self the ultimate object of our life. Then we are doomed to disappointment like the man who tries to reach his destination by firmly clutching the dust of the road. Our self has no means of holding us, for its own nature is to pass on; and by clinging to this thread of self which is passing through the loom of life we cannot make it serve the purpose of the cloth into which it is being woven. When a man, with elaborate care, arranges for an enjoyment of the self, he lights a fire but has no dough to make his bread with; the fire flares up and consumes itself to extinction, like an unnatural beast that eats its own progeny and dies.

In an unknown language the words are tyrannically prominent. They stop us but say nothing. To be rescued from this fetter of words we must rid ourselves of the _avidyā_, our ignorance, and then our mind will find its freedom in the inner idea. But it would be foolish to say that our ignorance of the language can be dispelled only by the destruction of the words. No, when the perfect knowledge comes, every word remains in its place, only they do not bind us to themselves, but let us pass through them and lead us to the idea which is emancipation.

Thus it is only _avidyā_ which makes the self our fetter by making us think that it is an end in itself, and by preventing our seeing that it contains the idea that transcends its limits. That is why the wise man comes and says, "Set yourselves free from the _avidyā_; know your true soul and be saved from the grasp of the self which imprisons you."

We gain our freedom when we attain our truest nature. The man who is an artist finds his artistic freedom when he finds his ideal of art. Then is he freed from laborious attempts at imitation, from the goadings of popular approbation. It is the function of religion not to destroy our nature but to fulfil it.