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Reflection has taught me that there is nothing mightier than Destiny. . . Zeus bows to her power. She surpasses iron in hardness.--EURIPEDES' Alcestis.
Heredity is a condition, not a destiny.--BJÖRNSON.
As a man casts off worn-out clothes, and puts on others which are new, so the embodied casts off worn-out bodies, and puts on others which are new.--Bhagavad Gitâ.

THE crucial feature of the Greek conception of life was the dramatic distinction which it made between will and the conditions with which will had to cope. Just as surely as our birth on the planet Earth gives us a place, definite, however infinitesimal, in the solar system, relating us in our degree to all that occurs within the orbit of the farthest satellite, so it is clear that our position, geographically, ethnologically, historically, upon that planet, places us from the beginning at definite points on lines of cause and effect, to which, as human beings, we can but exercise the function of acceptance. This Not-to-be-refused, which modern science calls natural law, was simply to the Greek an unexplained and unexplored Necessity or Fate.

To the ancients, a curse, for example, was no exercise of the volition of the speaker. It was in no sense a threat. Our own more frivolous use of the word is a case of degradation by the death of a conception. To the old Greek, as indeed to the

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[paragraph continues] Hindu and the Norseman, a curse was entirely a prophecy. It was pronounced by way of warning or revelation that upon a certain act certain results would be found to follow Apollo perceives that if Laios begets a son, disaster will result. He does not determine that it shall be so. Evidently, will is regarded as free up to a certain point, or we should not have the alternative imagined, of begetting no son. But to Œdipus and his children there is no alternative; he and they have been born in that circle of destiny where they can only fulfil the lot marked out.

This fact the Greek mind appears to accept without further inquiry For it, overwhelming interest attaches, not to an analysis of the nature and conditions of fate, but to the spectacle of the human will in spiritual conflict with it. This spectacle is the theme of the whole of Hellenic tragedy. The Christian doctrine of grace introduces something confused and miraculous into the European idea of life, and for centuries the pursuit of the knowledge of things as they are is thwarted by a supernatural-metaphysic of things as they ought to be, and are not. With the Renaissance, however, the intellect of Europe springs back sharply to the Greek position. Macbeth and Othello are in some ways as completely Hellenic as anything of Æschylus. Temptation is once more placed outside a man; true and false incentives are inextricably blended; and the will is shown as the mere plaything of its own blindness. On these points, and in the feeling of vastness with which he covers his subject, Shakespeare's delineation is all Greek.

In Macbeth, it is true, a sense of ethical suffering somewhat blurs the outline. But nothing dims the perfect beauty of Othello. Untortured by misgiving its heroic figures move from the dawn of their love to the noontide of supreme vindication of its purity

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in death. The particular problem is not antique. Its delicacy of tint is somewhat modern, but in simplicity and grandeur, in the conviction that life is a mere straw swept along on the current of necessity Othello is an ancient drama.

One great difference between the Hellenisms of antiquity and of the Renaissance lay in the fact that organisation was at the disposal of the modern. Isolated genius writes dramas, elaborates philosophies, or carves statues: organised genius produces scientific inquiry. In some sense modern science is nothing but the efficient development of the Aristotelian and Alexandrian elements of classical thought. The human will itself, however, is the one thing eternally baffling to human research. There is no crucible in which it can be melted. All science, therefore, resolves itself into the old problem of the Greek dramatist--the problem of due observation of the conditions which confront the will; and it is by a strictly logical development of the thought of the ancients--a thought which scarcely dreamt of any distinction between a man and his body--that we arrive at the modern conception of body-and-brain as the last and crucially important element of destiny.

Its naïveté is at once the strength and weakness of European thought. The springs of modern fiction are still brackish with the salt of our enthusiasm about heredity. Recent talk of degeneration is little more than the bitterness left within a cup. Like every single truth mistaken for the whole, heredity would impose as great a bondage on the human spirit as any system of fatalism. Of what use the fight against the weakness or ignorance of one's ancestors? What hope of victory over the taint that is in the blood? And yet, high over all law and all instruments rose, rises, and shall for ever rise, the human will, its brow bright with the sunshine

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of freedom, its foot on the foe that our subtle criticism had pronounced invincible, serene in the knowledge of its own power to defy alike heredity and the nature-of-things, and make for itself out of the web of failure the mantle of a supreme victory.

But this will so often seems asleep! Unaroused, or ignorant as a child, it has turned aside perhaps for every wayside flower, for any shining pebble, and in the hour of the crisis is simply missing. Or it may be that it suffers from some base intoxication of falsehood or desire, and has fallen down to kiss the feet of evil as though it were good, courting slavery and defeat as maidens to be caressed. Surely here, and here alone, is the crux of things, in the difference between the enlightened and the unenlightened will. Necessity is but the sum of the conditions. Heredity is but one, though the most critical, of those conditions. In the setting of the will itself towards bondage or towards freedom lies the secret of the unity of life.

There are thus three factors in the interpretation of human life, and it has been the distinction of Asiatic thought to have recognised all three. A profound certitude that cause must sooner or later be followed by effect, while effect has as surely been preceded by cause, gives to the Indian temperament an air of quiet resignation which is far from being the inactive fatalism so commonly supposed. For there is surely the difference of extremes between a dignified acceptance of things because they are unaccountable and not to be interfered with, and a similar dignified acceptance because they are so entirely accountable that events require no acceleration!

That India understands the doctrine of heredity is demonstrated by caste. There alone, amongst all the countries of the world, it has been held for ages

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an unpardonable social dishonour to allow the diseased or deformed or mentally alienated to marry. For such, the quietly enforced decree of caste has been always--no posterity. But more than this, the very meaning of the institution is, amongst other things, the attempt to develop still further the brain of the Brahmin, the hand of the toolbearer, and every form of expert faculty. It is true that it rejects the crossing of blood as a means to this end, but it looks to the cumulative influence of careful selection from generation to generation, to that of the occupational environment, and to the inheritance of the effects of clean-feeding. The last is held specially important to the user of the brain: hence the Brahmin represents more than any other the fibre produced by countless generations of care in this respect, and the lower we go in society the less do we find of such transmission.

But the Indian comprehension of the nature of things and of heredity as complementary elements in the scheme presented to the will has never meant blindness to the last and most important consideration of all--the efficiency of the will itself. If this were not the determining factor, India would say, it would not be possible, as it is, to watch two brothers, with the same inheritance, the same material opportunities, and the same moral environment, journey, one to glory and the other to shame, by a common road. And if it were not also the ultimate standard of success or failure, the Greek story of Aristides, for instance, would lose all its pathos„ For we all know how, when an ignorant man asked his help in casting his vote for the condemnation of Aristides, the great man first complied with his request, and then, on mildly inquiring its reason, was answered, "I am tired of hearing him called 'the just.'"

Is it here, or in the story of Dives and Lazarus, that we catch a glimpse of inequality? Which is

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the crueller perplexing of our sense of justice--that one man receives wealth and another poverty, or that one cannot wish well, nor another ill?

The answer of India is not doubtful. There is one tool and only one, she says, that is finer than the most perfect human brain, and that is the tool of a noble intention. No more than other delicate instruments is this, she claims, immediately producible wherever we may wish to see it. Just as faculty grows from feeble and unrationalised to its perfection, just as organisms progress from minute and simple to large and complex, so must we suppose that will passes through all the stages of egotism till it reaches that illumination which we know as perfect charity. At each stage the possibilities of aspiration are limited, though they become less and less so as the goal is approached. The whole Hindu outlook is thus critical and scientific. There is no longer a vague horrible something called sin: this has given place to a clearly defined state of ignorance, or blindness of the will. Nor is this ignorance conceived of as a stationary or fixed quantity. So surely as trees grow and rivers seek the sea will it sooner or later give place to knowledge, in every human soul; and then a man's mere forgetfulness of his limited personality and its aims may look to others like nobility: to himself it will not even be apparent, lost in the larger yearning of more universal life. Thus a great and generous thought is like a position near the river-mouth to the water springing at the source, not by any means to be reached without traversing the complete distance. The supreme good fortune possible to man would consist of a noble intention, joined to a great brain, joined to an external position of mastery and freedom an advantageous point, that is to say, on some line of cause and effect. Such, we may take it, to Gautama the Buddha, was the opportunity of his

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birth. Most lives, however, represent every possible degree, and combination of degrees, of the three conditions. We see the great position made the background of stupidity and meanness, We see the kind wish rendered futile by feebleness of intellect. Very occasionally there is no discord between person and circumstance; but now and again the discrepancy takes the acute form of the lion caught in the net, or the common criminal wearing an emperor's crown. Whence have these anomalies arisen? In what firm order do they stand rooted?

The Hindu mind seems always to have been possessed of the quiet confidence that all phenomena will yield themselves to a rational explanation. Since "that which exists is one," it is absurd to suppose an ultimate contradiction between the human reason and the universe. The mind that is normal and right amongst its fellows is normal and right in its relation to things. If we see and hear and taste, it is because in primal vibration there is something correspondent to sight and sound and the rest, of which our human sense has been the necessary outcome. Our faculty, that is to say, may be feeble, but we must assume it to be true. If thirty years of life can impress us with a sense of terrible duration, utterly disproportionate to their relative importance, it is because in the Absolute there is no passage of time, all the infinite eternities of consciousness lying in the Now. If human love can oppress us with a vastness undreamed of, suddenly opened before us, it is because in it we have approximated to a state which transcends all limit and all change. Whatever be the nature of the Real it must include, not exclude, consciousness. This being so, we must take it that the order of things as we see them--time, space, and causation--applies to life itself as naturally as to all that

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within the limits of life we perceive. Our appearance here from birth to death is a simple case of the sequences that every moment of our stay brings to our notice. It is the effect of some cause which could no more have failed to find its fulfilment in time and space than the self-striking of a bird's wing could fail to be accompanied by flight. Everything, again, within the general effect, is a subordinate effect conditioned by its own subordinate cause. Physical, mental, and moral, are only terms denoting so many dimensions, as it were, within which the seed has germinated and come to its fruition. So much for the effect. Do things, as we see them, give us any hint as to the nature of the cause? Yes, there is one force--the force of desire--that we see at work daily, making, cherishing, gathering, action and its fruits. Without this as creative antecedent it will be found on examination that nothing that we know of comes to pass. Hence if life as a whole be regarded as but a phenomenon similar in kind to those which it encloses, we are impelled to the conclusion that of it also the efficient cause has been the human will. We dreamed of ourselves as bodies. Falling into some strange error, we longed for the sweets of sense. And we awoke and, without knowing it, found ourselves in prison, there but to continue adding to the energy of those desires, each of which was already a fetter binding us the faster. Such is the Hindu interpretation of our presence here. Of what led to our self-deceit he attempts no account, conceiving that his right to a rational theory applies only to the phenomenal, meaning those things that are perceived within the play of reason.

Thus, life is a harvest reaped at birth. It is also the sowing of fresh harvests for the painful reaping of the future. Every act is as a seed, effect of past cause, cause of effect to come--Karma. The unending

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wheel of birth and change and death. For the Hindu does not consider that a single life alone is to be accounted for. The very constitution of our minds forces on us the idea that phenomena are cyclic; that appearances recur; that the starry Universe itself blooms and will wither like another flower. Clearly then the causes that have placed us here to-day must bring us again; must, in the circling of infinite ages, have brought us infinite times before. This is the doctrine of Reincarnation. Our ignorance now tells of a deeper ignorance in the past. The desires that burn within us are but our subjective apprehension of what is yet to be. For that which we long for must come to our hand. The Karma of each birth is only the harvest of our ancient wishes.

What the victim of desire so constantly forgets, however, is the twofold nature of things, and their constant state of flux. Good brings evil; wealth is succeeded by poverty: love is but a messenger sent before the feet of sorrow. In fact, the seeming benefits of material things are in reality scourges, sooner or later to lash the very back of him who drew them to himself. None, for instance, could be so puerile as to declare palaces, jewels, and horses as good in themselves, so that their chance possession now and again should be any compensation for the suffering of requiring them. It is little more exalted, says the Hindu, to claim love, intellect, and salvation, as necessities. The world of Maya consists of the perpetual alternation of opposites. Every desire carries its fulfilment, its decay, and its retribution hidden within itself. That what we would have we must first give, is the lesson of austerity.

The Karma of an individual, then, consists of a given condition of taste or knowledge, a given physical equipment, and a given share of material fortune or misfortune. Taste sometimes rises to

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genius, or sinks to brutish appetite. The physical equipment may include a mathematician's brain, a violinist's hand, or a body tortured by perverse temptations. In any case, according to the theory, the will that has come to administer, earned exactly that endowment, and in this respect life is justly distributed. It is thought not unnatural that the soul of a Bach should seek incarnation in a family of musicians, since here it could best find the conditions it demanded. With regard to such matters, a vast lore has been accumulated, into which it is interesting to dip. There is a popular belief amongst Hindus that marriage is always contracted between the same two persons, and that the merit of either is divided equally with the other. However this may be, love at first sight--an occasional experience the world over!--is held a sure proof of past friendship and acquaintance. Very perfect relationships, by which is meant, amongst other things, those that are complex in their quality, would be considered in the same way, to be long-rooted. The religious life is one of the most fascinating subjects of speculation. It will sometimes happen that the stern ascetic in the midst of his austerities yields to, or at least harbours, some vain desire. This is enough to precipitate him once more into the world, where his position and power will be exactly equal to the severity of his past renunciations. He may thus very easily become a monarch, and it is believed that a faint memory of the religious habit often haunts the throne. The great Akbar of Delhi told of such a reminiscence in his own case. He had been a monastic novice, and had fallen in love! When sovereignty was exhausted, however, he would return to his prayers and gain freedom, without another fall. An impression of this kind about Queen Victoria was the real secret of the influence of her name in India--an influence, be it added, which

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would have been much deepened had she succeeded in abdicating some few years before her death, in order to devote the rest of her life to God.

We must remember, however, that the Oriental, born to the idea of re-incarnation, rarely becomes so infatuated with it as to make it his sole dependence in interpreting life. He does not lose his head over it, as may one who hears of it for the first time. He is well aware that, on his own hypothesis, we are engaged in the sowing of seed, as well as the reaping of grain. He will not therefore attempt to explain every new introduction from an imaginary past. This life is to him but one measure in a long passage of music. The great majority of its tones gain all their beauty and meaning from the fact that they wet e prepared beforehand and will be resolved after, but some nevertheless are new. That we do not, as a rule, remember our pasts is, he argues, no disproof of their existence, since neither do we remember our birth and infancy.

It is this clearness of logical speculation that lends its terror to the Indian notion of existence. To the wise man, frankly, life is a bondage, and the only question how to be freed from it. Suicide cannot solve the problem. The reasons for this act may be frivolous or weighty. It is an instrument as much within a man's own power as the tools of his calling or the weapons of self-defence. Only, it offers no escape from the misery of existence. Can the schoolboy make progress in arithmetic by wiping from his slate the sum he could not work? Will not that particular difficulty recur whenever he would take an onward step, confusing, taunting, blinding him, till it is conquered? Even so is the lot of the suicide, thinks the Hindu. He desired to escape the rope of justice? Then in some future incursion into life it will become his Karma to stand on the scaffold and undergo the extreme penalty, for a crime he has

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not committed. He would flee from a dishonour he had not strength to endure? No coward's self-banishment shall suffice to save him. Sooner or later the ordeal must be met and faced. Or was it the abstract hatred of life that used his own hand to slay the man? Fool! saw he not that the act was part and parcel of an extreme self-indulgence, and must bring its terrible consequence of exile from all that could make existence beautiful and blessed?

Desire, in short, is the ego-centripetal, the self-assertive, self-regarding force. The current must be turned out deliberately, not drawn inward. The passion for self must be destroyed in the thirst for service. Desire must be burnt to ashes in the fires of renunciation. Then, and then only, will there be escape from the incessant turning of the wheel. Then alone can the victim become the conqueror, and the slave master of the world.

This is the "cosmic suicide" of Schopenhauer, the much talked-of "pessimism" of the East. It is indeed a familiar conception to all Hindus, so familiar as to be an integral part of language. But it is hardly "pessimism." Does the prophecy of victory carry with it sadness? the certain promise of his freedom embitter the slave? There is a sense in which, if Hindu philosophy be not optimistic, it is difficult to know what the world means by optimism. Taking the doctrine of reincarnation as a whole, we find it so necessary to the theory of Maya that even the Buddhist formulation could not exist without some version of it. At the same time, a clear understanding of it is a valuable corrective of slipshod misconceptions as to the philosophy of illusion. That this involves no lazy intellectual uncertainty regarding phenomena we have seen, since the whole doctrine of Karma is based on the Hindu's implicit conviction of the entire calculableness of law. It

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cannot be too clearly understood that the argument of Maya is compatible with, and tenacious of, the severest scientific research, and that to Oriental thinking, only that man who has in his own person, by some method of self-discipline, achieved a realisation, compared to which all that we know through the senses is unreal, has a right to speak of the phenomenal universe as, to him, fundamentally an illusion. The effort to reach this vision remains, nevertheless, to the Oriental mind the one end and justification of existence, the one escape from the wheel of life, and mankind is for ever divisible into those who see and struggle towards such a goal, and those who are engaged in sowing the wind, and reaping the whirlwind, of Desire.

The battlefield of Kurukshetra lies silent these many centuries, yet still to the ear of the wise man it echoes the doom of Humanity in the terrible words "of that which is born, death is certain of that which is dead, birth is certain."

Next: Chapter XII. The Story of the Great God: Siva or Mahadev