Creative Unity

by Rabindranath Tagore

Previous Chapter Next Chapter

Chapter 9

Creative expressions attain their perfect form through emotions modulated. Woman has that expression natural to her--a cadence of restraint in her behaviour, producing poetry of life. She has been an inspiration to man, guiding, most often unconsciously, his restless energy into an immense variety of creations in literature, art, music and religion. This is why, in India, woman has been described as the symbol of Shakti, the creative power.

But if woman begins to believe that, though biologically her function is different from that of man, psychologically she is identical with him; if the human world in its mentality becomes exclusively male, then before long it will be reduced to utter inanity. For life finds its truth and beauty, not in any exaggeration of sameness, but in harmony.

If woman's nature were identical with man's, if Eve were a mere tautology of Adam, it would only give rise to a monotonous superfluity. But that she was not so was proved by the banishment she secured from a ready-made Paradise. She had the instinctive wisdom to realise that it was her mission to help her mate in creating a Paradise of their own on earth, whose ideal she was to supply with her life, whose materials were to be produced and gathered by her comrade.

However, it is evident that an increasing number of women in the West are ready to assert that their difference from men is unimportant. The reason for the vehement utterance of such a paradox cannot be ignored. It is a rebellion against a necessity, which is not equal for both the partners.

Love in all forms has its obligations, and the love that binds women to their children binds them to their homes. But necessity is a tyrant, making us submit to injury and indignity, allowing advantage over us to those who are wholly or comparatively free from its burden. Such has been the case in the social relationship between man and woman. Along with the difference inherent in their respective natures, there have grown up between them inequalities fostered by circumstances. Man is not handicapped by the same biological and psychological responsibilities as woman, and therefore he has the liberty to give her the security of home. This liberty exacts payment when it offers its boon, because to give or to withhold the gift is within its power. It is the unequal freedom in their mutual relationships which has made the weight of life's tragedies so painfully heavy for woman to bear.

Some mitigation of her disadvantage has been effected by her rendering herself and her home a luxury to man. She has accentuated those qualities in herself which insidiously impose their bondage over her mate, some by pandering to his weakness, and some by satisfying his higher nature, till the sex-consciousness in our society has grown abnormal and overpowering. There is no actual objection to this in itself, for it offers a stimulus, acting in the depth of life, which leads to creative exuberance. But a great deal of it is a forced growth of compulsion bearing seeds of degradation. In those ages when men acknowledged spiritual perfection to be their object, women were denounced as the chief obstacle in their way. The constant and conscious exercise of allurements, which gave women their power, attacked the weak spots in man's nature, and by doing so added to its weakness. For all relationships tainted with repression of freedom must become sources of degeneracy to the strong who impose such repression.

Balance of power, however, between man and woman was in a measure established when home wielded a strong enough attraction to make men accept its obligations. But at last the time has come when the material ambition of man has assumed such colossal proportions that home is in danger of losing its centre of gravity for him, and he is receding farther and farther from its orbit.

The arid zone in the social life is spreading fast. The simple comforts of home, made precious by the touch of love, are giving way to luxuries that can only have their full extension in the isolation of self-centred life. Hotels are being erected on the ruins of homes; productions are growing more stupendous than creations; and most men have, for the materials of their happiness and recreation, their dogs and horses, their pipes, guns, and gambling clubs.

Reactions and rebellions, not being normal in their character, go on hurting truth until peace is restored. Therefore, when woman refuses to acknowledge the distinction between her life and that of man, she does not convince us of its truth, but only proves to us that she is suffering. All great sufferings indicate some wrong somewhere. In the present case, the wrong is in woman's lack of freedom in her relationship with man, which compels her to turn her disabilities into attractions, and to use untruths as her allies in the battle of life, while she is suffering from the precariousness of her position.

From the beginning of our society, women have naturally accepted the training which imparts to their life and to their home a spirit of harmony. It is their instinct to perform their services in such a manner that these, through beauty, might be raised from the domain of slavery to the realm of grace. Women have tried to prove that in the building up of social life they are artists and not artisans. But all expressions of beauty lose their truth when compelled to accept the patronage of the gross and the indifferent. Therefore when necessity drives women to fashion their lives to the taste of the insensitive or the sensual, then the whole thing becomes a tragedy of desecration. Society is full of such tragedies. Many of the laws and social regulations guiding the relationships of man and woman are relics of a barbaric age, when the brutal pride of an exclusive possession had its dominance in human relations, such as those of parents and children, husbands and wives, masters and servants, teachers and disciples. The vulgarity of it still persists in the social bond between the sexes because of the economic helplessness of woman. Nothing makes us so stupidly mean as the sense of superiority which the power of the purse confers upon us.

The powers of muscle and of money have opportunities of immediate satisfaction, but the power of the ideal must have infinite patience. The man who sells his goods, or fulfils his contract, is cheated if he fails to realise payment, but he who gives form to some ideal may never get his due and be fully paid. What I have felt in the women of India is the consciousness of this ideal--their simple faith in the sanctity of devotion lighted by love which is held to be divine. True womanliness is regarded in our country as the saintliness of love. It is not merely praised there, but literally worshipped; and she who is gifted with it is called Devi, as one revealing in herself Woman, the Divine. That this has not been a mere metaphor to us is because, in India, our mind is familiar with the idea of God in an eternal feminine aspect. Thus the Eastern woman, who is deeply aware in her heart of the sacredness of her mission, is a constant education to man. It has to be admitted that there are chances of such an influence failing to penetrate the callousness of the coarse-minded; but that is the destiny of all manifestations whose value is not in success or reward in honour.

Woman has to be ready to suffer. She cannot allow her emotions to be dulled or polluted, for these are to create her life's atmosphere, apart from which her world would be dark and dead. This leaves her heart without any protection of insensibility, at the mercy of the hurts and insults of life. Women of India, like women everywhere, have their share of suffering, but it radiates through the ideal, and becomes, like sunlight, a creative force in their world. Our women know by heart the legends of the great women of the epic age--Savitri who by the power of love conquered death, and Sitâ who had no other reward for her life of sacrifice but the sacred majesty of sorrow. They know that it is their duty to make this life an image of the life eternal, and that love's mission truly performed has a spiritual meaning. It is a religious responsibility for them to live the life which is their own. For their activity is not for money-making, or organising power, or intellectually probing the mystery of existence, but for establishing and maintaining human relationships requiring the highest moral qualities. It is the consciousness of the spiritual character of their life's work, which lifts them above the utilitarian standard of the immediate and the passing, surrounds them with the dignity of the eternal, and transmutes their suffering and sorrow into a crown of light.

I must guard myself from the risk of a possible misunderstanding. The permanent significance of home is not in the narrowness of its enclosure, but in an eternal moral idea. It represents the truth of human relationship; it reveals loyalty and love for the personality of man. Let us take a wider view, in a perspective truer than can be found in its present conventional associations. With the discovery and development of agriculture there came a period of settled life in our history. The nomad ever moved on with his tents and cattle; he explored space and exploited its contents. The cultivator of land explored time in its immensity, for he had leisure. Comparatively secured from the uncertainty of his outer resources, he had the opportunity to deal with his moral resources in the realm of human truth. This is why agricultural civilisation, like that of India and China, is essentially a civilisation of human relationship, of the adjustment of mutual obligations. It is deep-rooted in the inner life of man. Its basis is co-operation and not competition. In other words, its principle is the principle of home, to which all its outer adventures are subordinated.

In the meanwhile, the nomadic life with its predatory instinct of exploitation has developed into a great civilisation. It is immensely proud and strong, killing leisure and pursuing opportunities. It minimises the claims of personal relationship and is jealously careful of its unhampered freedom for acquiring wealth and asserting its will upon others. Its burden is the burden of things, which grows heavier and more complex every day, disregarding the human and the spiritual. Its powerful pressure from all sides narrows the limits of home, the personal region of the human world. Thus, in this region of life, women are every day hustled out of their shelter for want of accommodation.

But such a state of things can never have the effect of changing woman into man. On the contrary, it will lead her to find her place in the unlimited range of society, and the Guardian Spirit of the personal in human nature will extend the ministry of woman over all developments of life. Habituated to deal with the world as a machine, man is multiplying his materials, banishing away his happiness and sacrificing love to comfort, which is an illusion. At last the present age has sent its cry to woman, asking her to come out from her segregation in order to restore the spiritual supremacy of all that is human in the world of humanity. She has been aroused to remember that womanliness is not chiefly decorative. It is like that vital health, which not only imparts the bloom of beauty to the body, but joy to the mind and perfection to life.

Return to the Creative Unity Summary Return to the Rabindranath Tagore Library

It ain't what you don't know that gets you into trouble. It's what you know for sure that just ain't so.