The Dance of Shiva: Fourteen Essays

by Ananda K. Coomaraswamy

In other words, the dance of Shiva is the signifier of cosmic activity envisaged in five aspects (pancakritya): srishti or creation, sthiti or maintenance, samhara or destruction, tirobhava or disappearance/concealment and anugraha or grace. In fact, the pancakshara (five syllables) in Shiva’s name – na-ma-shi-va-ya, are themselves seen as representing this five-fold creative activity of the God.

First, that the basis for the revitalization of society should be cultural pluralism, and hence all Sri Lankans should be taught Sanskrit, Pali, Sinhala and Tamil so that they could truly appreciate their culture. Related to this, that the Sri Lankan heritage cannot be separated from the Indian one. Second, what was ideally the requirement of the modern times was the blending of the superior features of Eastern civilization with the best features of the west.3

The heart and essence of the Indian experience is to be found in a constant intuition of the unity of all life, and the instinctive and ineradicable conviction that the recognition of this unity is the highest good and the uttermost freedom.

Where the Indian mind differs most from the average mind of modern Europe is in its view of the value of philosophy. In Europe and America the study of philosophy is regarded as an end in itself, and as such it seems of but little importance to the ordinary man. In India, on the contrary, philosophy is not regarded primarily as a mental gymnastic, but rather, and with deep religious conviction, as our salvation (moksha) from the ignorance (avidya) which for ever hides from our eyes the vision of reality. Philosophy is the key to the map of life, by which are set forth the meaning of life and the means of attaining its goal. It is no wonder, then, that the Indians have pursued the study of philosophy with enthusiasm, for these are matters that concern all.

the mere Will to Life takes precedence of the Will to Power. If at the same time it is decided that every man’s voice is to count equally in the councils of the nation, it follows naturally that the voice of those who think must be drowned by that of those who do not think and have no leisure. This position leaves all classes alike at the mercy of unscrupulous individual exploitation, for all political effort lacking a philosophical basis becomes merely opportunist. The problem of modern Europe is to discover her own aristocracy and to learn to obey its will.

The Brahmans possessed not merely the genius for organization, but also the power to enforce their will; for, whatever may be the failings of individuals, the Brahmans as a class are men whom other Hindus have always agreed to reverence, and still regard with the highest respect and affection. The secret of their power is manifold; but it is above all in the nature of their appointed dharma, of study, teaching, and renunciation.

This inseparable unity of the material and spiritual world is made the foundation of the Indian culture, and determines the whole character of her social ideals.

The life or lives of man may be regarded as constituting a curve—an arc of time-experience subtended by the duration of the individual Will to Life. The outward movement on this curve—Evolution, the Path of Pursuit—the Pravritti Marga—is characterized by self-assertion. The inward movement—Involution, the Path of Return—the Nivritti Marga—is characterized by increasing Self-realisation.9

Brahmans avoid the theological use of the terms “good” and “evil,” and prefer to speak of “knowledge” and “ignorance” (vidya and avidya), and of the three qualities of sattva, rajas, and tamas. As knowledge increases, so much the more will a man of his own motion, and not from any sense of duty, tend to return, and his character and actions will be more purely sattvic.

For reasons of this kind it was held that the acquisition of wealth (artha) and the enjoyment of sense-pleasure (kama), subject to such law (dharma10) as may protect the weak against the strong, are the legitimate preoccupations of those on the outward path. This is the stage attained by modern Western society, of which the norm is competition regulated by ethical restraint. Beyond this stage no society can progress unless it is subjected to the creative will of those who have passed beyond the stage of most extreme egoism, whether we call them heroes, guardians, Brahmans, Samurai, or simply men of genius.

Given the natural classes, one of the good elements of what is now regarded as democracy was provided by making the castes self-governing; thus it was secured that a man should be tried by his peers (whereas, under Industrial Democracy, an artist may be tried by a jury of tradesmen, or a poacher by a bench of squires). Within the caste there existed equality of opportunity for all, and the caste as a body had collective privileges and responsibilities. Society thus organized has much the appearance of what would now be called Guild Socialism.

The rapid degradation of Asia is thus an evil portent for the future of humanity and for the future of that Western social idealism of which the beginnings are already recognizable. If, either in ignorance or in contempt of Asia, constructive European thought omits to seek the co-operation of Eastern philosophers, there will come a time when Europe will not be able to fight Industrialism, because this enemy will be entrenched in Asia. It is not sufficient for the English colonies and America to protect themselves by immigration laws against cheap Asiatic labour; that is a merely temporary device, and likely to do more harm than good, even apart from its injustice. Nor will it be possible for the European nationalist ideal that every nation should choose its own form of government, and lead its own life,18 to be realized, so long as the European nations have, or desire to have, possessions in Asia. What has to be secured is the conscious co-operation of East and West for common ends, not the subjection of either to the other, nor their lasting estrangement. For if Asia be not with Europe, she will be against her, and there may arise a terrible conflict, economic, or even armed, between an idealistic Europe and a materialized Asia.