The World As Power

THE WORLD AS POWER POWER AS LIFE BY SIR JOHN WOODROFFE PUBLISHERS GANESH Co., MADRAS 1922 FOREWORD I TAKE the opportunity given by the publica tion of the second volume of this series to deal with a criticism on the first which affects all. I am therein described as an adherent of Shaktaism and as commending the acceptance of such doctrine, . to others. It is true that I think that this doctrine has been misunderstood and has been the subject on the whole of unjust judgments. I think also that it is, in its highest presentment, a grand and inspiring system by which I do not mean that it is the only one, or that it is without defect otherwise probably I should not have concerned myself with it. I desire however to say here that I do not write as an adherent of this, or any other philosophical system or religious sect whatever, but as a free-thinker and free-companion Neither Burgundian nor Armagnac. Nullius addictus jurare in verba magistri. But, as I have said else where in describing Shakta teaching and VI Vedanta I write from that standpoint. Nor do I, pace my critic, make light of, and still less deny, the utility of Reason or its efficacy to give us the truth within the system of which it is a part. But the Truth as it lies beyond that system is directly realised as it is in Itself, that is beyond Mind not by Reason but by a Full Experience Samadhi which is not a sleep except to the gross world and is an awakening in the supersensible world. Those who talk in this fashion show want of knowledge of their own Scripture. There the highest praise is bestowed on reason. See for instance the Chapter on Vichara in the Yoga-Vashishtha. Moreover Vedanta does not accept the intuitionalismwhich discards intel lect. On the contrary the Brihadaranyaka Upanishad says that the Self must be thought upon and deeply pondered Afantavyo, Nidhi dhyasitavyah. What else is the meaning of Jnana-Yoga Nor, notwithstanding my personal views of the Scripture, do I commend it to anyone. What others choose to believe is their affair in which I have no desire to interfere unasked. One of the manv notions. Vll for which we are indebted to the profound thought of India, is the fundamental doctrine of Competency or Adhikara which I hope to make the subject of one of this series of volumes. That Doctrine involves this that there is a mental as well as physical food a mental as well as physical stomach and digestion. Talking of food it is curious to note here see Professeur Picard La Science Moderne 245 that all the characteristics of living Matter such as its equilibrium, chemical and anatomic organisation are now regarded by the great majority of Biologists as secondary qualities in comparison with nutrition which is considered by them to be the essential attri bute of Life. It is noteworthy that in this ancient Indian doctrine also, emphasis is laid on the physiology of Nutrition, all the main Vayus except Udana being concerned with this function of living substance. Indirectly and on the whole, man tends to the Truth, but directly and immediately what he holds to or seeks is not the truth, but the truth which he wants. It is the cravings of his psychical being which he satisfies. This VUl is the meaning of the phrase will to believe . If there be a really detached search for truth it is excessively rare. He is a foolish and inconsiderate man who would deprive others of the meal of food, material or intellectual, which satisfies them, though it may not please him. A celebrated German Theosophist was I believe commonly wont to commence his addresses with the observation I am now going to tell you a story . Well I also am telling a story. It interests me but I am the last person to persuade others to accept it if they be themselves indifferent or unwilling. I am not seeking converts nor trying to prove that any one is wrong . If, in answering an in ternal urge to write, I can please others besides myself so much the better...