Introduction
The Creed of Indian Nationalism
A creed of Indian Nationalism is, first and foremost and in principle and practice, a profound expression of the divine Spirit in us, manifesting through a strong and self-evolving life-principle and its vast energies into the various streams of outward life; a mere feeling of adrenaline or jingoism is only a distant shadow of it, and therefore, not to be confused with its central Spirit. We may find the idea of Nationalism otiose, outdated and meaningless under these stressful circumstances such as the events we have been witnessing on a daily basis, and no possible redemption, spiritual or moral, seems to be in sight, and no bright star to guide our wayward compass to the right direction. In these circumstances, to seek for a self-guiding Light seems more than a mere wish riding upon a horse! Sadly, these are the times in which we live: we, People of a Nation in distress and danger of being inundated by the side-currents of self-deceit and hatred, ignorance of being and of surrounding dangers and intimidations by the enemies of progress, have lost the secret temper of the Kshatriya and retain only a whisker of it too little to make an impression on the outside. We have lost even the temper of honest, courageous, forward-looking men; we are nothing more than a broken edifice of a mighty Structure and a vast Symbol that stood the test of time until it too was lost into the crass human nonsense that we have come to become both as men and as a Nation.
And, a creed of Nationalism is a creed of self-inspired fighters and warriors, the inviolable circle of men who dare the impossible and the dangerous; we have in its place now a broken circle of men who dare at nothing and are supremely satisfied of their intellectual drive and mental knowledge. It is a sign of a defeatist attitude, a blind acceptance of the state of their own limitation and their standing in society, an unwillingness born of cowardice to confront the enemies of progress and of the nation. We are surrounded on all sides by the invading tides of misery and destruction, callous apathy and brutal intimidation, and above all, an indifferent State looking at our plight and suffering as if they were a fodder to its own survival. A State building itself upon the body of a smothered race will meet the inevitable peril of its own destruction by the time-held weapon of Rudra, for it unleashes itself through the most unexpected of moments and brings down the whole structure in flames of his divine violence. But the race too will have to face the brunt of His anger and the wrath of Kali, for, if it is found unprepared or unwilling to change when the inevitable moment arrives in its midst like a hurricane, it will also have to face her immense wrath.
We have to bear in mind the possibility of a race attaining to a collective manhood and courage depends initially on a strong few individuals whose dreams of a perfect society and order of existence are based on a secure spiritual knowledge and foundation of a higher Truth, the realisation of which is essential to a realisation of great many things on the ground, for without a secure inner foundation based on spiritual self-experience of the Divine as the dominant Impulse of all existence, nothing worthwhile will come out of any such high endeavours.
The spiritual Sage, not the intellectual administrator or the insincere politician is the future ruler of a resurgent India, the signs of which are visible only to the trained eye of the Yogin and perceptible to the sharp, infinite sense of the Occultist. But he is not a man of the cave or the dweller of the high mountain, for he is a Kshatriya in his very constitution and in the impulse of his action, the changer of human destiny as he is also a catalyst in the changes divine and spiritual, the hope and succour of a race caught in the swirl of an extreme darkness of Kali*. He arrives amongst us by the swiftness of his aspiration and by the radiant glow of his imperial light, and he arrives after the advent of Rudra and Kali and not before. But there is something of the higher influence, something of the greater light and consciousness even in the thick of darkness which mankind refuses to see and worse still, refuses to admit and it is out of this inner sense and perception that men can arrive at the altar of a greater Truth, follow it with zeal and aspiration towards whatever destiny it deems fit for them and plunge into it only to rise up renewed in vigour and character, in strength and courage hitherto not experienced or unmanifest in the human mould. There is a golden hour manifest even in the darkness.
And, Nationalism itself is a symbol of a greater strength of a Nation ruled by the constitution of God, by the sense and word of the Bhagavad Gita and not by the stray impulses and urges of a few intellectual men adept in the human art of writing preambles and self-binding laws and unleashing them upon a hapless humanity and demanding its submission and crude subservience to the aforesaid aberrations. The idea of a constitution of God may seem far-fetched, impractical and unrealisable, the rule and law of Sri Krishna untenable for the present human mentality, but a day will come when Nationalism will become a direct expression of the divine Godhead and our constitution a supreme word of His infinite wisdom, and God will become the succour and hope of our Nation in her many-sided movements towards a greater spiritual destiny.
*कलियुग, the age of Kali in which the soul of man is a prisoner of its own darkness.
