Early Political Writings. 1890 — May 1908
Bande Mataram. March 28, 1908
Spirituality and Nationalism
Mankind have a natural inclination to hero-worship and the great men who have done wonders for human civilisation will always be the inspiration of future ages. We are Hindus and naturally spiritual in our temperament, because the work which we have to do for humanity is a work which no other nation can accomplish, the spiritualisation of the race; so the men whom we worship are those who have helped the spiritual progress of mankind. Without being sceptical no spiritual progress is possible, for blind adoration is only the first stage in the spiritual development of the soul. We are wont to be spiritually sceptical, to hesitate to acknowledge to ourselves anything we have not actually experienced by the process of silent communion with God, so that the great sages of antiquity were as sceptical as any modern rationalist. They did away with all preconceived notions drawn from the religion of the Vedas, plunged into the void of absolute scepticism and tried to find there the Truth. They doubted everything, the evidence of the senses, the reality of the world, the reality of their own existence, and even the reality of God. This scepticism reached its culmination in the teachings of Buddha who would admit nothing, presuppose nothing, declare nothing dogmatically, and insisted only on self-discipline, self-communion, self-realisation as the only way to escape from the entanglement of the intellect and the senses. When scepticism had reached its height, the time had come for spirituality to assert itself and establish the reality of the world as a manifestation of the spirit, the secret of the confusion created by the senses, the magnificent possibilities of man and the ineffable beatitude of God. This is the work whose consummation Sri Ramakrishna came to begin and all the development of the previous two thousand years and more since Buddha appeared has been a preparation for the harmonisation1 of spiritual teaching and experience by the Avatar of Dakshineshwar.
The long ages of discipline which India underwent are now drawing to an end. A great light is dawning in2 the East, a light whose first heralding glimpses are already seen on the horizon; a new day is about to break, so glorious that even the last of the avatārs cannot be sufficient to explain it, although without him it would not have come. The perfect expression of Hindu spirituality was the signal for the resurgence of the East. Mankind has long been experimenting with various kinds of thought, different principles of ethics, strange dreams of a perfection to be gained by material means, impossible millenniums and humanitarian hopes. Nowhere has it succeeded in realising the ultimate secret of life. Nowhere has it found satisfaction. No scheme of society or politics has helped it to escape from the necessity of sorrow, poverty, strife, dissatisfaction from which it strives for an outlet; for whoever is trying to find one by material means must inevitably fail. The East alone has some knowledge of the truth, the East alone can teach the West, the East alone can save mankind. Through all these ages Asia has been seeking for a light within, and whenever she has been blessed with a glimpse of what she seeks, a great religion has been born, Buddhism, Confucianism, Christianity, Mahomedanism with all their countless sects. But the grand workshop of spiritual experiment, the laboratory of the soul has been India, where thousands of great spirits have been born in every generation who were content to work quietly in their own souls, perfect their knowledge, hand down the results of their experiments to a few disciples and leave the rest to others to complete. They did not hasten to proselytise, were in no way eager to proclaim themselves, but merely added their quota of experience and returned to the source from which they had come. The immense reservoir of spiritual energy stored up by the self-repression was the condition of this birth of avatāras, of men so full of God that they could not be satisfied with silent bliss, but poured it out on the world, not with the idea of proselytising but because they wished to communicate their own ecstasy of realisation to others who were fit to receive it either by previous tapasyā or by the purity of their desires. Of all these souls Sri Ramakrishna was the last and greatest, for while others felt God in a single or limited aspect, he felt Him in His illimitable unity as the sum of an illimitable variety. In him the spiritual experiences of the millions of saints who had gone before were renewed and united. Sri Ramakrishna gave to India the final message of Hinduism to the world. A new era dates from his birth, an era in which the peoples of the earth will be lifted for a while into communion with God and spirituality become the dominant note of human life. What Christianity failed to do, what Mahomedanism strove to accomplish in times as yet unripe, what Buddhism half-accomplished for a brief period and among a limited number of men, Hinduism as summed up in the life of Sri Ramakrishna has to attempt for all the world. This is the reason of India's resurgence, this is why God has breathed life into her once more, why great souls are at work to bring about her salvation, why a sudden change is coming over the hearts of her sons. The movement of which the first outbreak was political, will end in a spiritual consummation.
Later edition of this work: The Complete Works of Sri Aurobindo.- Set in 37 volumes.- Volumes 6-7.- Bande Mataram: Political Writings and Speeches. 1890–1908 .- Pondicherry: Sri Aurobindo Ashram, 2002.- 1182 p.
1 2002 ed. CWSA, vol.6-7: harmonization
2 2002 ed. CWSA, vol.6-7: on