Book: Nationalism by Tagore

I just finished reading Nationalism by Tagore. The book has three essays which talk about Nationalism in the West, Nationalism in Japan, Nationalism in India and ends with a poem called The Sunset of the Century. First two essays are based on lectures delivered in USA and Japan. The third essay on India was written in the USA in late 1916. Together they give you world coverage on the topic of nationalism. I have read quite a few books on nationalism during my college days. Not sure how I missed this one. It's a must read for any one interested in politics.

With lots of debate around nationalism going on presently in India, I think knowledge of view of Gurudev on the subject can help one to take part or navigate through the discussions. The book is out of copyright and is available on Guttenberg for free.

The book is full of great quotes and paragraphs. I have almost all the pages highlighted. But some of my very favorite quotes are below. See if they raise your curiosity enough to read the book.

This abstract being, the Nation, is ruling India. We have seen in our country some brand of tinned food advertised as entirely made and packed without being touched by hand. This description applies to the governing of India, which is as little touched by the human hand as possible. The governors need not know our language, need not come into personal touch with us except as officials; they can aid or hinder our aspirations from a disdainful distance, they can lead us on a certain path of policy and then pull us back again with the manipulation of office red tape

This history has come to a stage when the moral man, the complete man, is more and more giving way, almost without knowing it, to make room for the political and the commercial man, the man of the limited purpose. This, aided by the wonderful progress in science, is assuming gigantic proportion and power, causing the upset of man's moral balance, obscuring his human side under the shadow of soul-less organization. Its iron grip we have felt at the root of our life, and for the sake of humanity we must stand up and give NATIONALISM warning to all, that this nationalism is a cruel epidemic of evil that is sweeping over the human world of the present age, eating into its moral vitality.

While the small feeding bottle of our education is nearly dry, and sanitation sucks its own thumb in despair, the military organization, the magisterial offices, the police, the Criminal Investigation Department, the secret spy system, attain to an abnormal girth in their waists, occupying every inch of our country. This is to maintain order. But is not this order merely a negative good ? Is it not for giving people's life greater opportunities for the freedom of development ? Its perfection is the perfection of an egg-shell whose true value lies in the security it affords to the chick and its nourishment and not in the convenience it offers to the person at the breakfast table. Mere administration is unproductive, it is not creative, not being a living thing. It is a steam-roller, formidable in its weight and power, having its uses, but it does not help the soil to become fertile. When after its enormous toil it comes to offer us its boon of peace we can but murmur under our breath that "peace is good but not more so than life which is God's own great boon."

I have seen in Japan the voluntary submission of the whole people to the trimming of their minds and clipping of their freedom by their government, which through various educational agencies regulates their thoughts, manufactures their feelings, becomes suspiciously watchful when they show signs of inclining toward the spiritual, leading them through a narrow path not toward what is true but what is necessary for the complete welding of them into one uniform mass according to its own recipe. The people accept this all-pervading mental slavery with cheerfulness and pride because of their nervous desire to turn themselves into a machine of power, called the Nation, and emulate other machines in their collective worldliness.

Man in his fullness is not powerful, but perfect. Therefore, to turn him into mere power, you have to curtail his soul as much as possible. When we are fully human, we cannot fly at one another's throats; our instincts of social life, our traditions of moral ideals stand in the way. If you want me to take to butchering human beings, you must break up that wholeness of my humanity through some discipline which makes my will dead, my thoughts numb, my movements automatic, and then from the dissolution of the complex personal man will come out that abstraction, that destructive force, which has no relation to human truth, and therefore can be easily brutal or mechanical.

Because the idealism of selfishness must keep itself drunk with a continual dose of self-laudation. But the same vices which seem so natural and innocuous in its own life make it surprised and angry at their unpleasantness when seen in other nations.

Let me give an illustration of this in point. In some parts of India it has been enjoined as an act of great piety for a widow to go without food and water on a particular day every fortnight. This often leads to cruelty, unmeaning and inhuman. And yet men are not by nature cruel to such a degree. But this piety being a mere unreal abstraction completely deadens the moral sense of the individual, just as the man who would not hurt an animal unnecessarily, would cause horrible suffering to a large number of innocent creatures when he drugs his feelings with the abstract idea of "sport." Because these ideas are the creations of our intellect, because they are logical classifications, therefore they can so easily hide in their mist the personal man.

THE worst form of bondage is the bondage of dejection which keeps men hopelessly chained in loss of faith in themselves.

this cannot go on, for there is a moral law in this world which has its application both to individuals and to organized bodies of men. You cannot go on violating these laws in the name of your nation, yet enjoy their advantage as individuals. This public sapping of the ethical ideals slowly reacts upon each member of society, gradually breeding weakness, where it is not seen, and causing that cynical distrust of all things sacred in human nature, which is the true symptom of senility.

India has never had a real sense of nationalism.^ Even though from childhood I had been taught that the idolatry of Nation is almost better than reverence for God and humanity, I believe I have outgrown that teaching, and it is my conviction that my countrymen will gain truly their India by fighting against that education which teaches them that a country is greater than the ideals of humanity.

"I am not against one nation in particular, but against the general idea of all nations. What is the Nation ? It is the aspect of a whole people as an organized power. This organization incessantly keeps up the insistence of the population on be- coming strong and efficient. But this strenuous effort after strength and efficiency drains man's energy from his higher nature where he is self-sacrificing and creative. For thereby man's power of sacrifice is diverted from his ultimate object, which is moral, to the maintenance of this organization, which is mechanical. Yet in this he feels all the satisfaction of moral exaltation and therefore becomes supremely dangerous to humanity. He feels relieved of the urging of his conscience when he can transfer his responsibility to this machine which is the creation of his intellect and not of his complete moral personality.

By this device the people which loves freedom perpetuates slavery in a large portion of the world with the comfortable feeling of pride of having done its duty; men who are naturally just can be cruelly unjust both in their act and their thought, accompanied by a feeling that they are helping the world in receiving its deserts; men who are honest can blindly go on robbing others of their human rights for self-aggrandizement, all the while abusing the deprived for not deserving better treatment. We have seen in our everyday life even small organizations of business and profession produce callousness of feeling in men who are not naturally bad, and we can well imagine what a moral havoc it is causing in a world where whole peoples are furiously organizing themselves for gaining wealth and power.

Nationalism is a great menace. It is the partic-[ular thing which for years has been at the bottom of India's troubles. And inasmuch as we have been ruled and dominated by a nation that is strictly political in its attitude, we have tried to develop within ourselves, despite our inheritance from the past, a belief in our eventual political jestiny.

The general opinion of the majority of the present day nationalists in India is that we have come to a final completeness in our social and spiritual ideals, the task of the constructive work of society having been done several thousand years before we were born, and that now we are free to employ all our activities in the political direction. We never dream of blaming our social inadequacy as the origin of our present helplessness, for we have accepted as the creed of our nationalism that this social system has been perfected for all time to come by our ancestors who had the superhuman vision of all eternity, and supernatural power for making infinite provision for future ages. Therefore for all our miseries and shortcomings we hold responsible the historical surprises that burst upon us from outside. This is the reason why we think that our one task is to build a political miracle of freedom upon the quicksand of social slavery. In fact we want to dam up the true course of our own historical stream and only borrow power from the sources of other peoples' history.

India also in the heyday of her youth could carry in her vital organs the dead weight of her social organizations stiffened to rigid perfection, but it has been fatal to her, and has produced a gradual paralysis of her living nature. And this is the reason why the educated community of India has become insensible of her social needs. They are taking the very immobility of our social structures as the sign of their perfection, — and because the healthy feeling of pain is dead in the limbs of our social organism they delude themselves into thinking that it needs no ministration. Therefore they think that all their energies need their only scope in the political field.

It is like a man whose legs have become shrivelled and useless, trying to delude himself that these limbs have grown still because they have attained their ultimate salvation, and all that is wrong about him is the shortness of his sticks.

But its unwieldiness itself and its endless complexities are its true signs of failure. The swimmer who is an expert does not exhibit his muscular force by violent movements, but exhibits some power which is invisible and which shows itself in perfect grace and reposefulness. The true distinction of man from animals is in his power and worth which are inner and invisible. But the present-day commercial civilization of man is not only taking too much time and space but killing time and space. Its movements are violent, its noise is discordantly loud. It is carrying its own damnation because it is trampling into distortion the humanity upon which it stands.