Names are images. Carlyle has spoken to us of the profound
poetry lying hidden in all nomenclature. Meditate, for
a moment, on any important and vital word of people’s
language and it will reveal to your mind something of
the modes of though, something of the historic reminiscences
and of the spiritual aspirations of that people. For
instance, a certain school of Western thought has evolved
the term ‘Superman’. Nature has made us men. “Let us,”
says this school, “strive to become more than men,”-whereas
we in India have our Siddha, meaning the “Perfected
Man or the complete man. The idea here is to perfect
the manhood that nature has given us.”
The Siddha does not worship the “Will to Power” for
he knows that power is merely one of the many things
necessary for a perfect life and therefore can never
be a supreme end in itself.
He worships the Will pure and simple – the Sakti of
God. The Will of the Universe, the All-Will, the Will
not merely for power but for Being and Loving, that
Will should, in full measure, be realized by man in
himself if he seeks perfection.
I wonder if the Western school above referred to has,
in any of its treatises, described fully and systematically
the methods to be adopted for acquiring the will to
power. But here, in India, we have a yogi literature
which in spite of many interpolations and mediaeval
accretions, still contains the most scientific and rational
treatment of the question of consciously accelerating
human evolutions. By Will is this Universe made. By
Will is this Universe maintained in motion and activity.
By will does thought become manifested in material forms.
By Will odes life stand.
The Siddha realizes that the will in him forms part
of this All-Will. A conscious ralisation of this fact
tends to make the individual will more and more ablaze
with the divine fire, more and more assured of immortality
And the Siddha adores the All-Will, day and night. He
meditates on it in his moments of silence; he makes
it the them of his songs, his motto, his battle –cry,
the awakener of his faculties and the sustainer of his
Teacher or King, wowed celibate or father of a large
and prosperous family, poet or soldier – whatever may
be the roles of life that the Siddha has chosen to play,
it will be sanctified by the Will Divine and shine with
the luster of immortality.
But in all that he may do, his heart will ever be free
from the taint of self-aggrandizement, of harm, or indifference
to the interests of other beings. If sometimes his duty
may impel him to impose a severe correction on obstinate
evil-doers, he does so with love in his heart, hidden,
perhaps, but very real.
Above all, the Siddha is a democrat. Equality is to
him a matter of utter reality, as he has seen the basic
unity of all beings.
Where Nietzsche’s ‘Superman’ would talk of the ‘hero’,
the Siddha speaks of the children of God, the living
rays of the Universal Sun.
Heroism and ‘Supermanism’ are, by certain people, wrongly
identified with the pursuit of war and kingly domination,
exclusively. The siddha, of course, is a hero; for heroism
is one of the conditions of human perfection. But he
need not necessarily be a War-lord. The Shastras tell
us that there are four types of the Hero-the Hero of
War(Yuddha – vira), the Hero of Sacrifice (Dana-vira),
the Hero of Duty (Dharma-vira) and the hero of compassion
(Daya-vira). He may be anyone of the four.
Firmly established in Mauna – the silence internal –
fearless of death, disease, and the devil, serene in
the strength of God, and happy in the knowledge of immortality,
resplendent in his energy, irresistible in his action,
tireless in labour, and full-souled in service, the
Siddha lives amidst men, a representative of the Will
Divine, a veritable messenger from Heaven, protector
of men, loving, elevating, immortalizing.