chapter 6
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In fact, what I want to say here, is that the wonderful peculiarity of the ese people is not that they live a life of the heart. All primitive people also live a life of the heart. The Christian people of medieval Europe, as we know, also lived a life of the heart. Matthew Arnold says:_"The poetry of medieval Christainity lived by the heart and imagination." But the wonderful peculiarity of the ese people, I want to say here, is that, while living a life of the heart, the life of a child, they yet have a power of mind and rationalitywhich you do not find in the Christian people of medieval Europe or in any other primitive people. In other words, the wonderful peculi藏书网arity of the ese is that for a people, who have lived so long as a grown-up nation, as a nation of adult reason, they are yet able to this day to live the life of a child_a life of the heart.
Instead, therefor.9９lｉｂ?e, of saying that the ese are a people of arrested development, one ought rather to say that the ese are a people who never grow old. In short the wonderful peculiarity of the ese people as a race, is that they possess the secret of perpetual youth.
Now we ahe question which we asked in the beginning:_What is the real aman? The real aman, we see now, is a man who lives the life of a man of adult reason with the heart of a child. In short the real aman is a person with the head of a grown-up man and the heart of a child. The ese spirit, therefore, is a spirit of perpetual youth, the spirit of national immortality. Now what is the secret of this national immortality in the ese people? You will remember that in the beginning of this discussion I said that what gives to the ese type of humanity_to <u></u>the real aman_his inexpressible gentleness is the possession of what I called sympathetic or true human intelligehis true human intelligence, I said, is the product of a bination of two things, sympathy and intellige is a w together in harmony of the heart and head. In short it is a happy union of soul with intelleow if the spirit of the ese people is a spirit of perpetual youth, the spirit of national immortality, the secret of this immortality is this happy union of soul with intellect.
You will now ask me where and how did the ese people get this secret of national immortality_this happy union of soul with intellect, which has ehem as a rad nation to live a life of perpetual youth? The answer, of course, is that they got it from their civilisation. Now you will not expect me to give you a lecture on ese civilisation withiime at my disposal. But I will try to tell you something of the ese civilisation which has a bearing on our present subject of discussion.
Let me first of all tell you that there is, it seems to me, one great fual differeween the ese civilisation and the civilisation of modern Europ. Here let me quote an admirable saying of a famous living art critic, Mr. Bernard Berenson. paring European with Oriental art, Mr. Berenson says:_"Our European art has the fatal tendency to bee sd we hardly possess a masterpiece which does not bear the marks of having heen a battlefield for divided is. " Now what I want to say of the European civilisation is that it is, as Mr. Berenson says of European art, a battlefield for divided is; a tinuous warfare for the divided is of sd art on the one hand, and ion and philosophy oher; in fact a terrible battlefield where the head and the heart_the soul and the intellee into stant flict. In the ese civilisation, at least for the last , years, there is no such flict. That, I say, is the one great fual differeween the ese civilisation and that of modern Europe.
In other words, what I want to say, is that in modern Europe, the people have a religion which satisfies their heart, but not their head, and a philosophy which satisfies their head but not their heart. Now let us look at a. Some people say that the ese have nion. It is certainly true that in a even the mass of the people do not take seriously tion. I mean religion in the European sense of the word. The temples, rites and ceremonies of Taoism and Buddhism in a are more objects of recreation than of edification; they touch the aesthetise, so to speak, of the ese people rather than their moral ious sense; in fact, they appeal more to their imagination than to their heart or soul. But instead of saying that the ese have nion, it is perhaps more correct to say that the ese do not want_do not feel the need ion.
Now what is the explanation of this extraordinary fact that the ese people, even the mass of the population in a, do not feel the need ion? It is thus given by an Englishman. Sir Robert K. Douglas, Professor of ese in the London Uy, in his study of fuism, says:_"Upwards of feions of amen have been absolutely subjected to the dicta of one man. Being a aman of ameeags of fucius were specially suited to the nature of those he taught. The Mongolian mind being emily phlegmatid. unspeculative, naturally rebels against the idea of iigating matters beyond its experiences. With the idea of a future life still unawakened, a plain, matter-of-fact system of morality, such as that enunciated by fucius, was suffit for all the wants of the ese. "
That l_amed English professor is right, when he says that the ese people do not feel the need ion, because they have the teags of fucius, but he is altogether wrong, when he asserts that the ese people do not feel the need ion because the Mongolian mind is phlegmatid unspeculative. In the first place religion is not a matter of speculatiion is a matter of feeling, of emotion; it is something which has to do with the human soul. The wild, savage man of Africa even, as soon as he emerges from a mere animal life and what is called the soul in him, is awakened, _ feels the need ion. Therefore although the Mongolian mind may be phlegmatid unspeculative, the Mongolian aman, who, I think it must be admitted, is a higher type of man than the wild man of Africa, also has a soul, and, having a soul, must feel the need ion unless he has something which take for him the place ion.
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