Sadhana by Rabindranath Tagore (good books for high schoolers .txt) 📖

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