Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

CHAPTER XVII SOME CONCLUSIONS

WILL conclude by some general practical observations, from the Indian standpoint, upon the utility of the doctrines exposed: for the Shastra is essentially practical and in full contact both with life and its renunciation. Its watch-word is Kriya or action.

It has been rightly said that the general character of Indian civilization is its spiritual outlook on life, devotion to religious practice, and metaphysical aptitudes ; though today there are to be found those who, in bar of this country’s advancement, are ready to call in question the possession by its people of any quality or worth; and thus we now hear of the so-calld “ spirituality ” of India in inverted commas. A recent English book (‘ India and the Future’ by William Archer) now on its way to this country works with another tactic. It decries the worth of Indian spirituality and its religious knowledge: says that Her ancient metaphysic (described as mere luxurious cerebration) will not do; that her noble idealism is an amazing illusion and her popular religion “ the lowest professed and practised by any people that purports to have risen above savagery” and so forth. The Indian people are then invited to throw out the poisonous stuff about India’s glorious past, to give up their inheritance, and to receive in return the mess of political pottage which he offers to them. In other words, let them surrender their souls and their culturesmake themselves one with its author’s people and then they (he says) will accept the Indian people as their “ civilized ” equal; for the latter are said to be as yet ‘‘ barbarous,” Since the last edition I have dealt with some

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