Karmayogi

Publisher: ZZZ Unknown

Page 11

KARMAYOGIN.
it in life is what we understand by her progress. Our means must be law of knowledge love and conduct, the Karmariga. We believe that it is to as great as our ends and the strength basis and inspiration of Karnayoga. make th joge the ideal of human life to discover and use the means so Our aim will therefore be to help in that In a rises to day; by the yoga she as to attain the end can only be found building up India for the sake of hunawill get the strength to realise her free by secking the eternal source of strength nity,--this is the spirit of the Nationalis dom, unity and greatness, by the yoga in ourselves.
which we profess and follow. We say she will keep the strength to preserve it. We do not believe that by changing to humanity, "The time has come when It is a spiritual revolution wc foresee the machinery so as to make our society you must take the great step and rise and the material is only its shadow the ape of Europe we shall effect social out of a material existence into the and reflex.
renovation. Widow-remarriage, substi- higher deeper and wider Vire towards The European sets great store by tution of class for caste, adult marriage, which humanity moves. The problems, machinery. He seeks to renovate humna-intermarriages, interdining and the other which have troubled mankind can only nity by schemes of society and systems nostruins of the social reformer are be solved by conquering the Kingdom of government ; 'he hopes to bring about inechanical changes which, whatever within, not by harnessing the forces of the millennium by an act of Parliament. their merits or demerits, cannot by Nature to the service of confok and Machinery is of great importance, but themselves save the soul of the nation luxury, but by inastering the forces of only as a working means for the spirit alive or stay the course of degradation the intellect and the spirit, by vindicawithin the force behind. The nineteenth and decline. It is the spirit alone that ting the freedom of inan within as well century in India aspired to political saves, and only by becoming great and is without and by conquering from emancipation, social renovation, religious free in heart can we become sucially within external Nature. For that work vision and rcbi.th, but it failed because and politically great and free.
the resurgence of Asia is necessary, it adopted Western motives and methods. We do not believe that by multiply
therefore Asia rises. For that work the ignored the spirit, history and destiny of ing new sects limiterl within the narrow- freedom and greatness of India is cssenthal, Onr race and thought tbat by takinger and inferior ideas of religion inporte
therefore she claims her destined free over European education, Europeat from the West or by creating organizi.
dom and greatness, and it is to the machinery, Enropean orgınization and tions for the perpetuation of the mere
interest of all humanity, not excluding equipment we should reproduce in our dress and bowly of Hinchism we can
England, that she should wholly esta selves European prosperity, energy and recover our spiritual health, energy and
blish her claim." progress We of the twenticth cuntury l greatness. The world moves through an We say to the nation, "It is God's reject the aims, ideals and incthods of indispensable interreynum of freethought will that we should be ourselves and not the Anglicisel nineteenth precisely be and materialism to a new synthesis of Europe. We have sought to regain life cause we accept its experience. We religious thought and experience, a new by following the Law of another being refuse to make an idol of the present; religious world-life free from intolerance, than our own. We must return and seek we look before and after, backward to yet full of faith and fervoar, accepting
yet full of faith and fervour, accepting the sources of life and strength within the mighty history of our nice, forward all forins of religion because it has an ourselves. We must know our past and to the grandiose history for which that unshakeable faith in the One. The reli
recover it for the purposes of our destiny has prepared it
gion which embraces Science and faith, future. Our business is to realise uurWe do not believe that our political Theism, Christianity. Mabomedanisin selves first and to inould everything to salvation can he attained by enlarge and Buddhism and yet is none of these, the law of Inulia's eternal life and •ments of Councils, introductions of the is that to which the World Spirit moves.
to which the World Spirit moves nature. It will therefore be the object elective principle, colonial se!f-govern. In our own, which is the ment sceptical of the Kawrogin to read the heart of ment or any other formula of European and the most believing of all, the most our religion, nur sexiety, our philosophy, politics. We do not deny the use of sceptical because it has questioned and politics, literature, art, jurisprudence, some of these things as instruments, its experimented the most, the most believ science, thought, everything that was and weats in a political struggle, but we ing because it has the deepest I'NIK Tience is ours, so that we may be able to say deny their sufficiency whether as instru- and the most varioul and punitive spiri. to ourselves and our nation, "This is out Icnt or ideals and look beyond to tual knowledge that wider Tlinduism dharm." We shall review Buropean an end which they do not serve which is not a dogma or coinbination of civilisation entirely from the standpunt except in a trifting degree. They dogmas but a law of life, which is not of thought and howledge ! might be sufficient if it were our wcial framework but the spirit of a past seek to throw off from us the donin. ultimutte destiny to be an outlying and future social evolution, which rejects ting lamp of the Occident: what we province of the British Empire or a nothing but insists on testing and have to the from the West we shall take (ichkint adjunct a Eurocan civilisa-l uxoriencin everythint and when testelli Tic . The tion. That is a future which we do not and experienced turning it to the soul's OCH Mewall tur runt think it worth making any sacrifice to use in this llinduism we find the basis It only to lout to live in our acomplish. We believe on the other of the future world-religion. This summa indi it in wurw.cial life. harul, that India is destined to work out tana tharma has many scriptures, in uulitin u hce ci independent like and civilisa-l veda, Vedanta, Gita, panish, Dar. We wy to the individual and pole tion, to stand in the forefront of the shana, l'uran, Tantra, nor could it icject ally to the young who IC arising wurkl and solve the political, social, the Bible or the Koran: but its real. Ito che lui Wutk, the work with, economical and moral problems which most authoritative Scripture is in the God's moth. "You cannot cherish the rurope has failed to solve, yet the pur heart in which the Eternal has this ideals, will less suit of which and the feverish passage in I dwelling. It is in our inner spiritual you subject your that purmuit from experiment to experi-l experiences that we shall find the proof'ides oli ment, frono Gailt to filure she calls and source of the world's Scriptures, the rial standpoint, Materiany"