I

IT is NOT always a profound interest in man that carries travellers nowadays to distant lands. More often it is the facility for rapid movement. For lack of time and for the sake of convenience we generalize and crush our human facts into the packages within the steel trunks that hold our travellers' reports.

Our knowledge of our own countrymen and our feelings about them

have slowly and unconsciously grown out of innumerable facts which are full of contradictions and subject to incessant change. They have the elusive mystery and fluidity of life. We cannot define to ourselves what we are as a whole, because we know too much; because our knowledge is more than knowledge. It is an immediate consciousness of personality, any evaluation of which carries some emotion, joy or sorrow, shame or exaltation. But in a foreign land we try to find our compensation for the meagerness of our data by the compactness of the generalization which our imperfect sympathy itself helps us to form. When a stranger from the West travels in the Eastern world he takes the facts that displease him and readily makes use of them for his rigid conclusions, fixed upon the unchallengeable authority of his personal experience. It is like a man who has his own boat for crossing his village stream, but, on being compelled to wade across some strange watercourse, draws angry comparisons as he goes from every patch of mud and every pebble which his feet encounter.

Our mind has faculties which are universal, but its habits are insular. There are men who become impatient and angry at the least discomfort when their habits are incommoded. In their idea of the next world they probably conjure up the ghosts of their slippers and dressing-gowns, and expect the latchkey that opens their lodging-house door on earth to fit their front door in the other world. As travellers they are a failure; for they have grown too accustomed to their mental easy-chairs, and in their intellectual nature love home comforts, which are of local make, more than the realities of life, which, like earth itself, are full of ups and downs, yet are one in their rounded completeness.

The modern age has brought the geography of the earth near to us, but made it difficult for us to come into touch with man. We go to strange lands and observe; we do not live there. We hardly meet men: but only specimens of knowledge. We are in haste to seek for general types and overlook individuals.

When we fall into the habit of neglecting to use the understanding that comes of sympathy in our travels, our knowledge of foreign people grows insensitive, and therefore easily becomes both unjust and cruel in its character, and also selfish and contemptuous in its application. Such has, too often, been the case with regard to the meeting of Western people in our days with others for whom they do not recognize any obligation of kinship.

It has been admitted that the dealings between different races of men are not merely between individuals; that our mutual understanding is either aided, or else obstructed, by the general emanations forming the social atmosphere. These emanations are our collective ideas and collective feelings, generated according to special historical circumstances.

For instance, the caste-idea is a collective idea in India. When we approach an Indian who is under the influence of this collective idea, he is no longer a pure individual with his conscience fully awake to the judging of the value of a human being. He is more or less a passive medium for giving expression to the sentiment of a whole community.

It is evident that the caste-idea is not creative; it is merely institutional. It adjusts human beings according to some mechanical arrangement. It emphasizes the negative side of the individual - his separateness. It hurts the complete truth in man.

In the West, also, the people have a certain collective idea that obscures their humanity. Let me try to explain what I feel about it.