Karmayogi

SR No.: 011075
Original Sutra Author: N/A
Publisher: ZZZ Unknown
Total Pages: 751
Language: English
Classification: Book_English
File Size: 139 MB

Page 41

it will not do to crawl on the ground and because your eyes are sometimes lifted towards the ideal imagine you are progressing while you murmur to those behind, "Yes, yes, our ideal is in the skies because that is the place for ideals; but we are on the ground and the ground is our proper place of motion Let us creep, let us creep." Such inconsistency will only dishearten the nation, unnerve its strength and confuse ats intelligence. You must either bring down your ideal to the ground or find wings or aeroplane to lift you to the skies. There in no middle course,
We believe that this nation is one which has developed itself in the past on
KARMAYOGIN.
book of human life. Those thusants of years of our thought and aspiration are a period of the lesst importance to us and the true history of our progress only begins with the advent of European education! The rest is a confazed nightmare or a more barren lapse of time preparing nothing and leading to nothing. This tone is still vocal in the organs of the now declining school of the nineteenth century some of which preserve their influence in the provinces where the balance in the struggl ebetween the past and the future has not inclined decidedly in favour of the latter. In Bengal it is still represented by an under
current of the old weakness and the old
choice spirits of the race through thousands of years, he shouts "Mysticism, mysticism !" and thinks he has canquered. To him there is onder, development, progress, evolution, enlightenment in the history of Europe, but the past of
India is so anaightly sal sq
M
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led the nation forward into the falles light for which the Bande Maltrain and other organs of the new faith only prepared. The gospel of Nationalism has mot yet been fully preached; its most inspiring tenets have yet to be established at saly by the eloquess of the orator and inspiration of the prophet bat by the arguments of the logician, the appeal to experience of the statesm and the harmonising generalisations of the scientist.
We find in India to hand by mail
spiritual lines under the inspiration of a want of faith which struggles occasion last week the full text of Mr. Mackarness
destiny which is now coming to fulfil ally to establish itself by a false appearance ment. The peculiar seclusion in which of philosophical weight and wisdom. It it was able to develop its individual esnast really believe that this is a movetemperament, knowledge and ideas; meat with divine foros within and a the manner in which the streams mighty future before it. The only force it ssos is the resentment against the of the world poured in upon and were absorbed by the calm ocean of Indian Partition which in its view is enough to spiritual life, recalling the great image explain everything that has happened, in the Gits,-even as the waters flow the only future it eavisages is reform into the great tranquil and immeasurable and the reversal of the Partition. Be. ocean, and the ocean is not perturbed-cently, however, the gospel of Nationthe persistence with which peculiar and nalism has made so much way that the original forms of society, religion and organs of this school in Bengal have philosophical thought were protected from accepted many of its conclusions and their till the destined writings are coloured by its lending disintegration up moment; the deferring of that disinte-ides. But the fundamental ides of the gration until the whole world outside movement as a divine manifestation had arrived at the point when purposing to raise up the astion not the grest Iudian ideal which these forms only for its own fulfilment in India but enshrined could embrace all that it yet for the work and service of the world mesiel for its perfect self-expression, and therefore sure of its fulfilment, thereand be itself embraced by an age starved fore independent of individasis and up by materialism and yearning for a higher erior to vicissitudes sad difficulties, is knowledge; the sudden return of India one which they cannot yet grasp. It a seatimeat which has been growing upon us as the movement progressed, but it has not yet been sufficiently put forward by the organs of Nationsliem itself, partly because the old ides of separating religion from politics linger ed, partly because the hamsa aspects of the Nationalist faith had to be es'sblished before we could rise to the divine. But that divine aspect has to be established if we are to have the faith and greatness of soul which can alone help as in the tremendous developments the signs of the time portend. There is plenty, of weakness still lingering in
upon itself at a time when all thst was peculiarly Indian semel to wear upon it the irrevocable death-sentence passed on all things that in the human evolution are no longer needed;-the miraculous uprising and transformstion of weakness into strength brought about by that return-all this sesems to us to be not fortuitous and accidental but inevitable and preordsined in the decrees of an overruling Providence. The ra tienslist looks on such beliefs and aspirations as mysticism and jargon. When confrouted with the truths of Hinduism,
hand down and the
MR. MACKARNESS BILL.
speeck in introducing the Bill by which he proposes to amend the Regulation of 1818 and safeguard the liberties of the subject in Indis. We are by no means enamoured of the step which Mr. Miokarness has taken. We could have understood a proposal to abolish the regulation entirely and disclaim the necessity or permissibility of coercion in India. This would be a sound Liberal position to take, but it would not hava the slightest chance of success im
England and would be no more than an emphatio form of protest mot expected or intended to go farther. British Liberalism is and has always
been self-regarding, liberal at home, kankering after benevolent despotism and its inevitable consummation in dependencies. To ask Liberal England to give up the use of coercion in emergencies would be to ask it to contradiot a deep-rooted instinct. We could have understood, again, a Bil which while leaving the Government powers of an extraordinary nature
deport the subject, under well-defined circumstances and for no esreful safeguards, in ausus! and more then a fixed period, would yot leave the aggrieved subject an opportunity
the experience of deep thinkers and the the land and we cannot allow it to take the considerations of justice. It would
helter under the dry of expediency and leave the Government ample power in rationality and seek to kill the faith emergencies but would take from it the freedom to deport out of caprice, and force that has been born in the panic or unsorapulous resotionism. hearts of the young. The Karma yogin Deportation would then be a rare act of State necessity, not an autocratio has taken its stand on the rock of religion and its first object will be to comelettre-de-cachet used to bolster up inhat the notionary toulancia anastics or crash all opposition to the
after his release of vindicating his character and, if it appeared that he had been deported unwarrantably and without due inquiry or in spite of complete innocence, of obtaining fitting both the considerstions of State and compensation. Such an act would neet