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War Is Kind

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Submitted By loknath
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Name: Loknath Koirala
Section: D
Roll No.: 30
Instructor: Mr. Bal Bdr. Thapa
ENGL 552 (Ideas and Themes in Poetry)
15th Sep 2015
War as a Medium to Freedom in Stephen Crane's "For War is Kind"
The poem "For War is Kind" has been interpreted several times as a satire on war. War is portrayed as a medium that brings life to the end. Death has been taken as something that is cruel, something that is evil. With the insights from the teaching of Eastern school of philosophy, looking into the lines of the poem, new directions can be provided to the vision towards death. This paper drags the poem out from the stream of satire and portrays death as a force responsible for ultimate freedom and realization. Stephen Crane, in "For War is Kind", tries to portray war as a medium that makes the span of illusion short.
In the darkness, one easily gets frightened believing rope a snake because of illusion. Because of illusion death seems as an end to everything and life only truth. Life appears as the only 'ultimate truth'. We believe after life everything is put to an end. If so, where were we before the birth? We were nowhere. We are expressed for a moment of time as the air and water are manifested into a bubble for a couple of minute. This manifestation is temporary and illusive and they are "neither permanent, nor the possessions themselves everlasting" (Goyandaka 58). Life is like a tide, which arises from the same bottom of ocean where it settles. Just for a moment of time we distinguish tide and ocean, an illusion that tide is different. When tide falls, it becomes ocean. The real form is the vast ocean not the tide. Tide is an illusion to the perception. Denying his own perception, Crane asks us not to weep "for war is kind" (Crane 69).
Moreover, said in Bhagavata Gita is, we were in void unexpressed before the manifestation and will be in the void unexpressed after the manifestation. The unexpressed void is our true self and if it is so, "what occasion, then, for lamentation?" (Goyandaka 90). A bottle has space in it and when we break the bottle, what happens to the space? Does space vanish with the fragments of bottle? No, the space does not vanish," the space within it is absorbed in the infinite space and becomes undifferentiated" (Dattatryea 20). With the shattered fragments of bottle, the space is freed from the covering and is unified with the infinite space to which it belongs as the poet mentions, "…because your lover threw wild hands towards the sky…"(1.2). Space does not vanish; it meets its origin. Space is not displaced. It remains at its place in infinite form. Only the fragments of broken bottle remain scattered and vanish with time like the corpse. The force that freed the imprisoned space by breaking the bottle must have been great as illustrated by these words:
"Great is the battle-god, great, and his kingdom-
A field where a thousand corpses lie" (2.6).
The medium which breaks the bottle and frees the imprisoned space can never be cruel, for war is kind. War as a kind person, takes a lost child home. War takes us to death and death unifies us to the entity, where we were before the birth. With the body no one can reach the original form as seed have to vanish to grow as a tree. One who weeps on the disappearance of seed is foolish. She/he does not understand the process of transformation, seed in a moment of time transforms into a tree. The poet suggests in every stanza not to cry, not to weep on death. It is wrong to have heartache for bravery:
"Hoarse, booming drums of the regiment
Little souls who thirst for fight,
These men were born to drill and die
The unexplained glory files above them…"(2.1-4)
The people who die in war are brave as these people fight the illusion refusing to accept it. These are the people who are born to find the way to the truth and hug the 'ultimate truth'. 'Ultimate truth' is the 'real nature' without the abstract and concrete forms, to which everything belongs. 'Ultimate truth' is about the origin and destination of the 'self', it about the realization that "farthest distance from the tip of the nose lies at the back of the head". 'Real nature' is without the origin and destination, where time stretches from infinity to infinity, regardless of divisions imposed through so called wisdom. 'Real nature' is regardless of life and death, it is illusion which regards death as an end rather it is victory over illusion. People in war are the people whose soul longs for the truth and are ready to break the conventions at any cost. These are the men who fight to break illusion. These are the men for whom the worldly pleasures do not matter. These are the souls who choose and dare to walk the way of void. No logic can justify their motifs. They are the 'dare devils' whose glory is very big for the words to jot down.
"Mother whose heart hung humble as a button
On the bright splendid shroud of your son,
Do not weep.
War is kind (5.1-4). One should remain calm in death, whether it be ours or that of our kin's. Like the frightened man in dark, we are tricked by life, that is why we have a pessimistic view on death but one should never forget that people who fight are brave and are gods, Jesus fought for the right, Buddha with the illusive mind, Krishna with the fear and ideals. In freeing a bird from the cage, either you open the door or break the cage, process does not matter, what matters is the ultimate result, the freedom. Cage is the body and the singing bird a life, the essence of cage. Cage likes it but the bird hates the cage, bird cries inside the cage but it appears sonorous song to us. Like the life itself which appears as everything to us. Buddha did not die rather he achieved "nibbana". Before the "nibbana" Buddha's life was full of sufferings. Leaving a body frees him from the tumult of life. Christ and Buddha both are cherished after death. Finally, it can be said that the major aim of the poem is to portray war as a medium of freedom, as "a man's eyes have become accustomed to the dim light of candles and cannot see the sunlight"(Gibran 95). So do we, reading the critics portray this poem as a satire on war, instead the speaker is with the insight that death is freedom and one should not weep on freedom. Shortest way possible towards the freedom is war as it comes with death. Like shattering of imprisoning bottle requires a tool for the breakage, body too needs some reason for disappearance. To free the soul war is the best reason, coming with glory quicker than age. In reality, war is between illusion and the real, once the illusion dies reality plays in. For reality illusion has to fade away and it is always better for the illusion to vanish sooner. Soul is the space, body is the imprisoning bottle and the war is the stone that breaks the bottle and frees the space. Freedom is not the object of mourning.

Works Cited
Crane, Stephen. "From War is Kind". Norton Anthology Poetry. Eds. Margaret Ferguson, Mary Jo Salter, Jon Stallworthy. New York: W.W. Norton & Company, 2004. Print.
Dattatryea. Avadhut Gita. Gorakhpur: Gita Press, 2000. Print.
Gibran, Khalil. The Prophet. New Dehli: Blueberry Books, 2011. Print.
Goyandaka, Jayadayal. Shrimad bhagavata Gita: Tattvavivecani. Gorakhpur: Gita Press, 2014. Print.
Sovoda, Robert E. Aghora, I at the Left Hand of the God. Bellingham: Sadhana Publishing,
1999. Print.

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