Needed: Spiritual Practicality

A new post in Current Events

The world has been busy talking about Climate Change, Solar Energy, Global Terrorism and all these other things. Political leaders, subject experts, public intellectuals, journalists, pretty much everyone who reads the newspaper and watches news on TV or follows it on social media has an opinion on these important topics of the day.

No, this post isn't about one more opinion on these important topics. It is actually about something quite contrary. It is about the inadequacy and the insufficiency of the mental ideas and opinions.

Remember my post from last month about Who is a True Thinker? Of course, you do. Especially if you are a thinker!

In that post I had spoken of two essays of Sri Aurobindo: one titled, Conservation and Progress that inspired the True Thinker post; and the other titled, The Conservative Mind and Eastern Progress that is the inspiration for this one.

In some sense, this post may be considered a natural sequel to the previous post. Because only a True Thinker will be open-minded enough to engage with the ideas presented below. Are you one of those? Why not reflect on this question for a while?

In the essay, The Conservative Mind and Eastern Progress, a phrase that intrigued me was "spiritual practicality." This phrase could present a challenge to the general notion or understanding many people have of the term "spirituality." Most people are somehow used to thinking that spirituality and practicality can't go hand in hand. This perhaps comes from the faulty notion of seeing "spiritual-type" people as "impractical, other-worldly or out-of-touch-with-the-real-big-bad-world-out-there types."

But the truth is quite something else. One just has to give a quick look (without any preconceived notions) at the thousands of years of history of India and one will learn about the immense contributions of rishis, munis, yogis, sadhaks, gurus in practically all aspects of human life and activity. Philosophy, psychology, ethics, sociology, mathematics, astronomy, science, medicine, literature, arts, politics, warfare -- every field of what we consider as "practical" human activity has been the field of work of our rishis and yogis.

[Of course, one wouldn't find this in the Marxist school of Indian history which is generally being taught in our Indian educational programmes. One will need to do one's own un-learning of the old ideological view of history and then begin a process of re-learning of this deeper and inner history of India.]

But the other day as I reflected more on the term "spiritual practicality" as used by Sri Aurobindo in his essay, I wasn't thinking of history. I was thinking of the present.

Photo by Suhas Mehra

Global Poverty vs. Mindless Consumerism, Ecological Destruction vs. Economic Development, Terrorist Violence vs. World Peace, Religious Wars vs. Respectful Pluralism. Not a single day passes when we don't hear or read something or the other about one or more of these harsh conflicts facing the humanity and the world. It seems that such conflicts represent the state of things right now in the world.

In their own ways peoples, societies, and nations have been trying to address these conflicts in different ways. By enacting reasonable laws, by forumating thoughtful policies, by creating organised institutions, and by promoting all the 'right' secular values such as equality, liberty, human rights, universal education and at the same time lending their weight to the nobler ideals such as compassion for all life and nature, peace, non-violence etc.

And yet nothing seems to be working.

What is missing?

"The present era of the world is a stage of immense transformations. Not one but many radical ideas are at work in the mind of humanity and agitate its life with a vehement seeking and effort at change..... No nation or community can any longer remain psychologically cloistered and apart in the unity of the modern world. It may even be said that the future of humanity depends most upon the answer that will be given to the modern riddle of the Sphinx by the East and especially by India, the hoary guardian of the Asiatic idea and its profound spiritual secrets. For the most vital issue of the age is whether the future progress of humanity is to be governed by the modern economic and materialistic mind of the West or by a nobler pragmatism guided, uplifted and enlightened by spiritual culture and knowledge. The West never really succeeded in spiritualising itself and latterly it has been habituated almost exclusively to an action in the external governed by political and economic ideals and necessities; in spite of the reawakening of the religious mind and the growth of a widespread but not yet profound or luminous spiritual and psychical curiosity and seeking, it has to act solely in the things of this world and to solve its problems by mechanical methods and as the thinking political and economic animal, simply because it knows no other standpoint and is accustomed to no other method. On the other hand the East, though it has allowed its spirituality to slumber too much in dead forms, has always been open to profound awakenings and preserves its spiritual capacity intact, even when it is actually inert and uncreative. Therefore the hope of the world lies in the re-arousing in the East of the old spiritual practicality and large and profound vision and power of organisation under the insistent contact of the West and in the flooding out of the light of Asia on the Occident, no longer in forms that are now static, effete, unadaptive, but in new forms stirred, dynamic and effective."

(Sri Aurobindo, CWSA, Vol. 13, pp. 137-138, emphasis added)

What is missing is "spiritual practicality," which when combined with a "large and profound vision" and a "power of organisation" can help humanity come out of the conflicts it has created in its path to progress.

What kind of "large and profound vision" do we need as an ideal? Perhaps the ideal of a true human unity?

But it can not be a mentalised ideal of unity which is unable to handle diversity without imposing a certain mental idea of uniformity. What is needed is a truer, an inner unity that doesn't impose uniformity but also doesn't tolerate abuse and disrespect of all that is different and unknown. What is needed is a deeper unity that doesn't eradicate diversity but also doesn't allow inhumanity and mindless violence (not only physical) to trample over all that is good, beautiful, true and humane.

Such unity doesn't come easily. Such unity doesn't come simply by wishing. Or simply by being politically correct. It requires sincere honesty. Of intention, of action, of rising above the pettiness and the lowest tendencies of greed, power struggle and domination. Serious work, stragetic work is required. On all fronts -- national, international, political, economic, social, cultural, educational.

And most importantly, on spiritual.

What is needed is a sincere effort to recover that "spiritual practicality" of the olden times and make it relevant for today and tomorrow. A spiritual practicality that helps us -- individuals and societies -- become more conscious of all our movements, all our actions, decisions and choices.

On an individual level, it could be something as basic as making food choices that are least harmful for the environment or becoming conscious consumers in order to keep reducing our carbon foot-print. Or it could be at the level of socially-politically active individuals organising together to work toward a greater civilisational and cultural renaissance.

At all levels what is required is an inner approach to outward action. Only a deeper, inward turning to the higher truth (of the self, not of the ego) and a disinterested action (in the sense of unegoistic, unselfish, having no regard for the result, with no preference for any particular outcome) can become the basis of a true spiritual practicality. Mentalised ideals can only take us so far, because mental ideals are easily broken at the first attack from life's complexities and circumstances.

What is really required is to rise in consciousness so that as individuals, societies and nations all our actions and decisions are more and more guided by unitarian, integrative and harmonizing tendencies instead of separative, divisive, egoistic tendencies.

Unfortunately, for many people being 'open-minded' and 'modern' has come to mean accepting pretty much every lifestyle choice as an equally valid choice, in the name of 'freedom.' Being 'liberal' has come to mean defending or being apologetic of the worst kind of violence and terror against humanity. All in the name of becoming the voice for the “all beliefs are equal” type of post-modernistic relativism.

This supposed ‘value-neutrality’ is against the most essential tenet of any spiritual path which emphasises the development of a clear sense of discernment, vivek -- defined by Sri Aurobindo as "intuitive and inspired judgment gained by a previous purification of the organs of thought and knowledge" (CWSA, Vol. 1, p. 501). It is an ability to sincerely and honestly distinguish between right and wrong, between good and not-good, between dharma and adharma. This applies equally to individuals in their individual sphere of life as well as to the societies and nations in collective life.

It is also equally important to recognise that spirituality doesn’t have to be religion-based, it can just as easily be areligious quest. The most sincere seekers on any spiritual path are in fact most open-minded and accepting of the diversity of wisdom traditions emerging from within various civilizations and cultures. They recognize that while each religion has a spiritual component but practical spirituality or spiritual practicality doesn’t require or necessitate any fixed adherence to any outer forms of any religion. They recognize and respect the truth that for some seekers a religion's outer forms such as rituals, ceremonies, etc. are important aids on the path. But equally so, this may not be the case for many others.

Such equal acceptance of difference is part of the inner make-up of sincere seekers on the path of truth. They recognize that what binds all these diverse seekers is a common search for the higher truth, an inner seeking whose practice is generally as individualised as something can be. Only such an experience has the potential to help one inwardly realize the deeper truth of values such as freedom, equality, and unity, beyond all intellectualising and rationalising of such ideals.

What is needed is a waking up to the life-affirming nature of Indian spirituality. Not religiosity, mind you. But a deep, personal seeking, an intense inner and outer search for the truth, the right, the good and the beautiful.

"It is more important that the thought of India should come out of the philosophical school and renew its contact with life, and the spiritual life of India issue out of the cave and the temple and, adapting itself to new forms, lay its hand upon the world. I believe also that humanity is about to enlarge its scope by new knowledge, new powers and capacities, which will create as great a revolution in human life as the physical science of the nineteenth century. Here, too, India holds in her past, a little rusted and put out of use, the key of humanity's future."

~ Extract from an interview given to a correspondent of The Hindu, quoted in Sri Aurobindo--His Life Unique, Rishabhchand, p. 410

Are we ready for the challenge to re-discover that key to the future? Ours and our world's?


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To read other posts in the Current Events series, click here.

Storytime 2: Choose Wisely

There is a lot of talk these days about Choice. My Choice. Your Choice. Everyone's Choice. The assumption is that having absolute freedom to make one's choices is all one needs to be an individual, to be oneself, to feel empowered. And that any attempt to curb any such Freedom to Choose is regressive, narrow-minded and therefore a complete no-no.

Not surprisingly, in today's age driven mainly by an economic view of life and excessive-consumerism such campaigns on Choices and Empowerment are often led by business corporations which have deep financial interest in having customers exercise the 'right' kind of choices.

Curbing my temptation to go into a deeper sociological and socio-psychological analysis of this phenomenon, today I am choosing to tell a story. Actually I am merely sharing the story here, as told by a master storyteller of our times, Manoj Das. The story is an old one, perhaps nobody knows who told it first. But such stories have that timeless quality that make them relevant anytime, anywhere.

An internationally known bilingual creative writer (Oriya and English), Manoj Das is the recipient of India’s highest literary recognition, the Sahitya Akademi Award and several other prestigious honours. The version of the story I share here is from his book titled "Tales Told by the Mystics."

Without further ado, here is the story:

THREE BOONS

    A merchant was leading his caravan through a forest. They stopped near a brook at noon. While his workers were busy cooking the lunch for the party, the merchant leisurely strolled ahead and sat down under a tree.    

    A gang of woodcutters, in search of useful timber, saw the tree and decided to cut it down.

    "Will you please move away?" the gang-leader asked the merchant.

    "Who are you to order me about? Do you know who you are talking to?" the merchant rebuffed them.

    The woodcutters did not know who he was. But they feared that they had offended a very important man. "Pardon us for disturbing you, Sir. We will look for some other tree," their leader said.

    The happy merchant dozed off. He heard a very sweet voice, coming from the bushy top of the tree, telling him, "It was so conscientious of you to scare those fellows away. I have lived in this tree for a hundred years. I will leave it tonight, at an auspicious hour. I don't mind if they cut it down tomorrow-which, of course they would do once having selected it. But had they hacked it now, I would have felt harassed."

    "Who are you, please?" the merchant, still in a state of mind sleep, asked the speaker.

    "I am a being, a spirit. That is all. But I have some power and I wish to reward you. Soon a small fruit of this tree shall fall on your head. The period of time between the sunset and midnight is auspicious. Hold the fruit in your palms, put your forehead on it and ask for the reward. You have two options. You may ask for Vidya that will make you wiser than you are. That is to say, you would develop greater faith in Providence, which, in turn, would give you peace. Alternatively, you can choose Avidya which will fulfil any three wishes for tangible gains."

    The voice stopped and the merchant woke up. Lo and behold, a tiny fruit fell on his head, quite softly, and leaped onto his lap. He picked it up and was thrilled at the prospect of receiving a reward.

    His manager came to inform him that the lunch was ready. He pocketed the fruit.

    After eating and resting for a while, they resumed their journey. The merchant reached home soon after the sunset.

    He let the first quarter of the night pass. When all the members of the family, after their dinner, retired for the night, he smiled mysteriously and showed the precious fruit to his wife and told her about the benefit it is likely to bring him.

    "What do you propose to choose?" asked the lady.

    "I will like to be wiser."

    "What nonsense do you speak!" said the lady. Are you not the most successful merchant in an area of one hundred villages? Could a fool have achieved such a position? You have enough wisdom with you. More of that stuff will be only a burden. Let's go for something tangible," advised the lady.

    "For instance?"

    "All these years I have regretted the awkward shape of my nose as well as that of yours. I have overheard people referring to us by the peculiarity of our noses. Since we can ask for three boons, let us have, to begin with, beautiful noses!" suggested the lady.

    The merchant held the fruit in his palms, brought his head down to touch it and muttered, "Let's have beautiful noses!"

    Alas, a hundred noses-all beautiful, sprouted all over their various limbs. Four noses each decorated their foreheads, two each on their cheeks, a dozen on their backs and so on and so forth.

    "What are we going to do with so many beautiful noses? No doubt we can inhale plenty of clean air depriving others of it around us, but we would become wonderful exhibits for the public and that would be far more awkward than our old awkward noses!" observed the merchant in disgust.

    "Why are you wasting time instead of praying for disappearance of these things?" said his impatient wife.

    "Let our noses disappear!" the merchant told the fruit. 

    And all their noses, including the original ones, were gone!

    "O our bad luck! Let's immediately have our old good noses back!" cried out the lady.
    The merchant conveyed his last prayer to the fruit accordingly. Of course, they had their old noses back with which they sighed-at once, sighs of relief as well as despair.

    Of the several versions of this story, this one is closest to the one narrated by Swami Vivekananda. The significance is deep: Freedom of choice sans wisdom is totally meaningless.

There seems to be nothing more left to say after this. Except maybe to repeat the last line of the story -- Freedom of choice sans wisdom is totally meaningless.

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To read the previous Storytime post, click here.
You may also like this post about Stories (and don't miss the featured story by Tagore).

On the Contrary

A new post in the series - When a Picture Leads

Be honest. Do you look at the world as black or white? 

Liberal or Conservative? Left or Right? Progressive or Traditionalist? Global-citizen or Chauvinistic-nationalist? Internationalist or Jingoist? Secular or Fundamentalist? Rational or Superstitious? Believer or Infidel? Reason-able or Blindly-faithful? Idealist or Practical? Abstract or Realistic? Spiritualist or Materialist? Mystical or Down-to-earth? Pro-development or Pro-environment? Pro-market or Communist? Individualistic or Socially-chained? Free or Oppressed? East or West? Right or Wrong? This or That? The list is endless....almost.

We, yes, we all -- the educated ones, the well-read ones, the intellectual ones -- are all victims of such dichotomous lines of thinking. Not because we have been put into one or the other categories, but because we ourselves end up doing the same thing to others we meet and interact with. We like to put people in boxes so we can feel a sense of understanding. We like to read 'into' what people say or write, we even read 'into' their silences by hearing and reading those unspoken and unwritten words. Categories make life simple. Categorizing people makes it simpler.

In our  intellectually egoistic moments we pretend that we have actually transcended these narrow black and white dichotomies and that we don't put people into one or the other category. We like to think that we actually see and appreciate the various grays of the world. We like to tell ourselves (and whoever else will listen) that we don't judge the intention of someone just because the person says or writes something that is ideologically or politically completely opposite to our preferred ideology or politics. 

But that is not generally the truth of ourselves. And the true truth is that we know it. Deep down we know it. We know that we haven't really stopped judging or categorizing people. We know that we still divide the world into black or white. We know that despite all the complex intellectual postmodernism we have consumed we are inwardly still highly fond of simplistic modernistic binaries that are perhaps demonstrative of a deeper truth of the nature of mind, the rough and unrefined instrument we are given to make sense of the world as it exists in its un-evolved existence. 

The mind in its natural state can essentially "accept" only one side of the truth. In order to truly accept all the other possible sides of the truth as equally true, it needs a light from the regions above itself. It needs the assistance of faculties higher than mind. But our un-refined mind refuses to even accept that such light, such faculties are even possible. How could it accept that? It only sees itself as right and others as wrong. This or that, remember? 

We, yes, we all are prisoners of our mind, the willing or unwilling victims of this tendency of mind to categorize and create opposite categories. Perhaps this tendency of mind is itself demonstrative of a deeper truth of the nature of Nature herself. Perhaps it has something to do with the nature of Manifestation itself. Perhaps it has something to do with the nature of the relative plane of existence on which the Absolute Existence chose to manifest and express itself. Perhaps....

Or perhaps we still haven't figured out a way to transcend the limitations of our mind, the limitations of our nature, the limitations of our relative existence. 

Or perhaps we have started to enjoy this mental world of contraries and have gained a certain mastery in how to 'use' such oppositional categories for our relative gain. Which, by default, would lead to a loss for the other. 

Or perhaps, we have yet to realize that hidden deep behind these outer mentally-constructed binaries of 'this or that' rest much deeper contraries of our un-evolved nature. We are wise and stupid. But outwardly we choose to see ourselves as wise and others as stupid who simply don't get how wise we are. We are strong and weak, but outwardly we choose to see ourselves as strong and others as weak who need our assistance to save them. We are righteous and sinful, but of course for the outsiders we are always on the right side and those others are full of sin and vices. We are free and imprisoned, but certainly we are the free ones charged to liberate the others who are still in chains (of their minds or the ones created by society). We are this but others are that. We or others. 

When will we realize that we are indeed creatures of contraries? Ruled by our attachment to our dividing, categorizing minds? 

When will we realize that we are limited and imperfect, we cannot stand for too long the deeper call to transcend our limitations and imperfections? That we are too used to our littleness, to our smallness and are reluctant to change, to expansion, to evolution? 

When will we realize that it is because of this divided nature within that our higher aspiration (momentary as it maybe) of an inner self-exceeding is rejected, the very next moment, by our limited, narrow mind? 

Man, the Despot of Contraries

I am greater than the greatness of the seas,

A swift tornado of God-energy;

A helpless flower that quivers in the breeze

I am weaker than the reed one breaks with ease.

I harbour all the wisdom of the wise

In my nature of stupendous Ignorance;

On a flame of righteousness I fix my eyes

While I wallow in sweet sin and join hell’s dance.

My mind is brilliant like a full-orbed moon,

Its darkness is the caverned troglodyte's.

I gather long Time's wealth and squander soon;

I am an epitome of opposites.

I with repeated life death's sleep surprise;

I am a transience of the eternities.

~ Sri Aurobindo, Collected Poems

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To see previous post in the series, When a Picture Leads, click here.

To see all posts in the series, click here.

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Linking this with ABC Wednesday, C: C is for Contrary, Creature, Categories

Time O Time

A new post in the series - Satyam Shivam Sundaram

A series featuring inspiring words from various sources, words that speak of timeless truths, words that remind me of the deeper and hidden truth behind surface events and phenomena, words that shine light when all seems dark, words that are just what I need - 

for this moment and for all times to come.

There are times when we get a bit too impatient with the developments happening around us - whether in our personal lives or in the larger society and polity around us, when we want immediate turnarounds, when we wish for things to change quickly and according to our preferences, when we take a short view of events and happenings, when we forget that larger and invisible forces are indeed shaping things beyond what our rational minds can ever plan or know....at all those times it is important to remember that Time is indeed playing with its marbles. Nothing stays the same.

Source

The Marbles of Time

Institutions, empires, civilisations are the marbles of Time. Time, sitting in his banqueting hall of the Ages, where prophets and kings are the spice of his banquet, drinking the red wine of life and death, while on the marble floor at his feet are strewn like flowers the images of the same stars that shone on the pride of Nahusha, the tapasya of Dhruv and the splendours of Yayati, that saw Tiglath-Pileser, Sennacherib and the Egyptian Pharaohs, Pompey's head hewn off on the sands of Egypt and Caesar bleeding at Pompey's sculptured feet, Napoleon's mighty legions thundering victorious at the bidding of that god of war on the field of Austerlitz and Napoleon's panic legions fleeing disordered with pursuit and butchery behind them from that last field of Waterloo, –— Time, the Kala Purusha, drunk with the fumes of death and the tears and laughter of mortals, sits and plays there with his marbles. There are marbles there of all kinds, marbles of all colours, and some are dull and grey, some glorious with hearts of many colours, some white and pure as a dove's wings, –— but he plays with them all equally and equally he thrusts them all away when he has done with them. Sometimes even, in his drunkenness, he hurls them out of his window or lifts his mace and deals blows here and there smashing into fragments the bright and brittle globes, and he laughs as they smash and crumble. So Time, the god, sits and plays for ever with his marbles.

~ Sri Aurobindo, Essays Divine and Human, p. 379

Just as I was about to submit this post, I rememberd a poem by Amrita Pritam, in which she speaks of the fleeting nature of Time and Life in her own style. Sri Aurobindo's Time-marbles here take the form of water that squeezes out through a cracked earthern pot. What is today doesn't last till tomorrow...time like water flows on.

How interesting that Truth can be seen and expressed in so many different ways. 

(Presented here is Amrita's poem in the voice of Gulzar.)

The Stuff of Our Lives

A new post in the series - Reminders to self

Photo by Josh Adamski

How temporarily relevant every material thing is...temporarily useful, temporarily pleasant, and temporarily meaningful...and yet at the moment something in us feels that if only we can possess that particular object, this one thing we could be so happy, so content. 

And ultimately at some point in time, that definitive moment comes when all our possessions, all the objects, all the stuff we so meticulously collected over our lives stays here in this physical realm, as our last journey out of this realm commences. What happens to all that stuff – the stuff of our temporary lives? Do we ever wonder about this all the while we are busy collecting, possessing, accumulating? Do we ever imagine, even for a split second, how will our loved ones handle all that stuff we so carefully kept in our closets, cupboards, and drawers?

Perhaps the real focus of our lives should be on accumulating the stuff of the hearts. The love, care, sweetness, tenderness, faith, trust, generosity and compassion we invest in our relationships and bonds with all who enter our lives are what keeps us intimately connected with them even after we move to those other realms beyond this earth. That will be our true inheritance to our loved ones, our true legacy, our true connection with those we leave behind. That will truly be the Stuff of Our Lives...Lives Here and Beyond. 

Previous posts in this series:

Light an Incense      God is At Home....

No Construction without Destruction

Satyam Shivam Sundaram

A series featuring inspiring words from various sources, words that speak of  timeless truths, words that remind me of the deeper and hidden truth behind surface events and phenomena, words that shine light when all seems dark, words that are just what I need - for this moment and for all times to come.

Photo credit

Got a wonderful reminder from my teacher yesterday. It was as if the words he shared on his blog spoke directly to me and helped me see the meaning of much that is happening, both at a personal level as well as in the society and nation around me. 

This is certain that there is not only no construction here without destruction, no harmony except by a poise of contending forces won out of many actual and potential discords, but also no continued existence of life except by a constant self-feeding and devouring of other life. Our very bodily life is a constant dying and being reborn, the body itself a beleaguered city attacked by assailing, protected by defending forces whose business is to devour each other….  

It is good that we should be reminded of [this truth]; first, because to see it has for every strong soul a tonic effect which saves us from the flabbiness and relaxation encouraged by a too mellifluous philosophic, religious or ethical sentimentalism, that which loves to look upon Nature as love and life and beauty and good, but turns away from her grim mask of death, adoring God as Shiva but refusing to adore him as Rudra; secondly, because unless we have the honesty and courage to look existence straight in the face, we shall never arrive at any effective solution of its discords and oppositions. We must see first what life and the world are; afterwards, we can all the better set about finding the right way to transform them into what they should be. If this repellent aspect of existence holds in itself some secret of the final harmony, we shall by ignoring or belittling it miss that secret and all our efforts at a solution will fail by fault of our self-indulgent ignoring of the true elements of the problem…. 

War and destruction are not only a universal principle of our life here in its purely material aspects, but also of our mental and moral existence. It is self-evident that in the actual life of man intellectual, social, political, moral we can make no real step forward without a struggle, a battle between what exists and lives and what seeks to exist and live and between all that stands behind either. It is impossible, at least as men and things are, to advance, to grow, to fulfil and still to observe really and utterly that principle of harmlessness which is yet placed before us as the highest and best law of conduct. We will use only soul-force and never destroy by war or any even defensive employment of physical violence? Good, though until soul-force is effective, the Asuric force in men and nations tramples down, breaks, slaughters, burns, pollutes, as we see it doing today, but then at its ease and unhindered, and you have perhaps caused as much destruction of life by your abstinence as others by resort to violence…. Evil cannot perish without the destruction of much that lives by the evil, and it is no less destruction even if we personally are saved the pain of a sensational act of violence. 

It is not enough that our own hands should remain clean and our souls unstained for the law of strife and destruction to die out of the world; that which is its root must first disappear out of humanity. Much less will mere immobility and inertia unwilling to use or incapable of using any kind of resistance to evil, abrogate the law; inertia, Tamas, indeed, injures much more than can the rajasic principle of strife which at least creates more than it destroys. Therefore, so far as the problem of the individual’s action goes, his abstention from strife and its inevitable concomitant destruction in their more gross and physical form may help his own moral being, but it leaves the Slayer of creatures unabolished.

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Photo credit

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It is only a few religions which have had the courage to say without any reserve, like the Indian, that this enigmatic World-Power is one Deity, one Trinity, to lift up the image of the Force that acts in the world in the figure not only of the beneficent Durga, but of the terrible Kali in her blood-stained dance of destruction and to say, “This too is the Mother; this also know to be God; this too, if thou hast the strength, adore.” And it is significant that the religion which has had this unflinching honesty and tremendous courage, has succeeded in creating a profound and widespread spirituality such as no other can parallel. For truth is the foundation of real spirituality and courage is its soul....

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All this is not to say that strife and destruction are the alpha and omega of existence, that harmony is not greater than war, love more the manifest divine than death or that we must not move towards the replacement of physical force by soul-force, of war by peace, of strife by union, of devouring by love, of egoism by universality, of death by immortal life. God is not only the Destroyer, but the Friend of creatures; not only the cosmic Trinity, but the Transcendent; the terrible Kali is also the loving and beneficent Mother; the lord of Kurukshetra is the divine comrade and charioteer, the attracter of beings, incarnate Krishna. And whithersoever he is driving through all the strife and clash and confusion,to whatever goal or godhead he may be attracting us, it is—no doubt of that—to some transcendence of all these aspects upon which we have been so firmly insisting. But where, how, with what kind of transcendence, under what conditions, this we have to discover; and to discover it, the first necessity is to see the world as it is, to observe and value rightly his action as it reveals itself at the start and now; afterwards the way and the goal will better reveal themselves. We must acknowledge Kurukshetra; we must submit to the law of Life by Death before we can find our way to the life immortal; we must open our eyes, with a less appalled gaze than Arjuna’s, to the vision of our Lord of Time and Death and cease to deny, hate or recoil from the universal Destroyer.

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Sri Aurobindo, Essays on the Gita 

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To see all posts in the series - Satyam Shivam Sundaram, click here.