Creative Unity - Lectures on God & Spirituality. Rabindranath Tagore

Therefore when a poet sees the vision of a girl in April, even a downright materialist is in sympathy with him. But we know that the same individual would be menacingly angry if the law of heredity or a geometrical problem were described as a girl or a rose—or even as a cat or a camel. For these intellectual abstractions have no magical touch for our lute-strings of imagination. They are no dreams, as are the harmony of bird-songs, rain-washed leaves glistening in the sun, and pale clouds floating in the blue.

      The ultimate truth of our personality is that we are no mere biologists or geometricians; "we are the dreamers of dreams, we are the music-makers." This dreaming or music-making is not a function of the lotus-eaters, it is the creative impulse which makes songs not only with words and tunes, lines and colours, but with stones and metals, with ideas and men:

      With wonderful deathless ditties

       We build up the world's great cities,

       And out of a fabulous story

       We fashion an empire's glory.

      I have been told by a scholar friend of mine that by constant practice in logic he has weakened his natural instinct of faith. The reason is, faith is the spectator in us which finds the meaning of the drama from the unity of the performance; but logic lures us into the greenroom where there is stagecraft but no drama at all; and then this logic nods its head and wearily talks about disillusionment. But the greenroom, dealing with its fragments, looks foolish when questioned, or wears the sneering smile of Mephistopheles; for it does not have the secret of unity, which is somewhere else. It is for faith to answer, "Unity comes to us from the One, and the One in ourselves opens the door and receives it with joy." The function of poetry and the arts is to remind us that the greenroom is the greyest of illusions, and the reality is the drama presented before us, all its paint and tinsel, masks and pageantry, made one in art. The ropes and wheels perish, the stage is changed; but the dream which is drama remains true, for there remains the eternal Dreamer.

III

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      Poetry and the arts cherish in them the profound faith of man in the unity of his being with all existence, the final truth of which is the truth of personality. It is a religion directly apprehended, and not a system of metaphysics to be analysed and argued. We know in our personal experience what our creations are and we instinctively know through it what creation around us means.

      When Keats said in his "Ode to a Grecian Urn":

      Thou, silent form, dost tease us out of thought,

       As doth eternity,...

      he felt the ineffable which is in all forms of perfection, the mystery of the One, which takes us beyond all thought into the immediate touch of the Infinite. This is the mystery which is for a poet to realise and to reveal. It comes out in Keats' poems with struggling gleams through consciousness of suffering and despair:

      Spite of despondence, of the inhuman dearth

       Of noble natures, of the gloomy days,

       Of all the unhealthy and o'er-darken'd ways

       Made for our searching: yes, in spite of all,

       Some shape of beauty moves away the pall

       From our dark spirits.

      In this there is a suggestion that truth reveals itself in beauty. For if beauty were mere accident, a rent in the eternal fabric of things, then it would hurt, would be defeated by the antagonism of facts. Beauty is no phantasy, it has the everlasting meaning of reality. The facts that cause despondence and gloom are mere mist, and when through the mist beauty breaks out in momentary gleams, we realise that Peace is true and not conflict, Love is true and not hatred; and Truth is the One, not the disjointed multitude. We realise that Creation is the perpetual harmony between the infinite ideal of perfection and the eternal continuity of its realisation; that so long as there is no absolute separation between the positive ideal and the material obstacle to its attainment, we need not be afraid of suffering and loss. This is the poet's religion.

      Those who are habituated to the rigid framework of sectarian creeds will find such a religion as this too indefinite and elastic. No doubt it is so, but only because its ambition is not to shackle the Infinite and tame it for domestic use; but rather to help our consciousness to emancipate itself from materialism. It is as indefinite as the morning, and yet as luminous; it calls our thoughts, feelings, and actions into freedom, and feeds them with light. In the poet's religion we find no doctrine or injunction, but rather the attitude of our entire being towards a truth which is ever to be revealed in its own endless creation.

      In dogmatic religion all questions are definitely answered, all doubts are finally laid to rest. But the poet's religion is fluid, like the atmosphere round the earth where lights and shadows play hide-and-seek, and the wind like a shepherd boy plays upon its reeds among flocks of clouds. It never undertakes to lead anybody anywhere to any solid conclusion; yet it reveals endless spheres of light, because it has no walls round itself. It acknowledges the facts of evil; it openly admits "the weariness, the fever and the fret" in the world "where men sit and hear each other groan"; yet it remembers that in spite of all there is the song of the nightingale, and "haply the Queen Moon is on her throne," and there is:

      White hawthorn, and the pastoral eglantine,

       Fast-fading violets covered up in leaves;

       And mid-day's eldest child,

       The coming musk-rose, full of dewy wine,

       The murmurous haunt of flies on summer eves.

      But all this has not the definiteness of an answer; it has only the music that teases us out of thought as it fills our being.

      Let me read a translation from an Eastern poet to show how this idea comes out in a poem in Bengali:

      In the morning I awoke at the flutter of thy boat-sails,

       Lady of my Voyage, and I left the shore to follow the beckoning waves.

       I asked thee, "Does the dream-harvest ripen in the island beyond the blue?"

       The silence of thy smile fell on my question like the silence of sunlight on waves.

       The day passed on through storm and through calm,

       The perplexed winds changed their course, time after time, and the sea moaned.

       I asked thee, "Does thy sleep-tower stand somewhere beyond the dying embers of the day's funeral pyre?"

       No answer came from thee, only thine eyes smiled like the edge of a sunset cloud.

       It is night. Thy figure grows dim in the dark.

       Thy wind-blown hair flits on my cheek and thrills my sadness with its scent.

       My hands grope to touch the hem of thy robe, and

       I ask thee—"Is there thy garden of death beyond the stars, Lady of my Voyage, where thy silence blossoms into songs?"

       Thy smile shines in the heart of the hush like the star-mist of midnight.

IV

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      In Shelley we clearly see the growth of his religion through periods of vagueness and doubt, struggle and searching. But he did at length come to a positive utterance of his faith, though he died young. Its final expression is in his "Hymn to Intellectual Beauty." By the title of the poem the poet evidently means a beauty that is not merely a passive quality of particular things, but a spirit that manifests itself through the apparent antagonism of the unintellectual life. This hymn rang out of his heart when he came to the end of his pilgrimage and stood face to face with the Divinity, glimpses of which had already filled his soul with restlessness. All his experiences of beauty had ever teased him with the question as to what was its truth. Somewhere he sings of a nosegay which he makes of violets, daisies,