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CHAPTER VII The Ideal Law of Social Development
THE
true law of our development and the
entire object of our social existence can only become clear to us when we have
discovered not only, like modern Science, what man has been in his past
physical and vital evolution, but his future mental and spiritual destiny and
his place in the cycles of Nature. This is the reason why the subjective
periods of human development must always be immeasurably the most fruitful and
creative. In the others he either seizes on some face, image, type of the inner
reality Nature in him is labouring to manifest or else he follows a mechanical
impulse or shapes himself in the mould of her external influences; but here in
his subjective return inward he gets back to himself, back to the root of his
living and infinite possibilities, and the potentiality of a new and perfect
self-creation begins to widen before him. He discovers his real place in Nature
and opens his eyes to the greatness of his destiny. Page – 56 assemblage of properties. Variety within the type, apart from minor unicities of detail, is gained by variation of group subtypes belonging to one general kind, species and sub-species of the same genus. In the development of Life, before mind has become self-conscious, the same law predominates; but, in proportion as life grows and still more when mind emerges, the individual also arrives at a greater and more vital power of variation. He acquires the freedom to develop according, no doubt, to the general law of Nature and the general law of his type, but also recording to the individual law of his being. Man, the mental being in Nature, is especially distinguished from her less developed creatures by a greater power of individuality, by the liberation of the mental consciousness which enables him finally to understand more and more himself and his law of being and his development, by the liberation of the mental will which enables him under the secret control of the universal Will to manage more and more the materials and lines of his development and by the capacity in the end to go beyond himself, beyond his mentality and open his consciousness into that from which mind, life and body proceed. He can even, however imperfectly at present, get at his highest to some consciousness of the Reality which is his true being and possess consciously also, as nothing else in terrestrial Nature can possess, the Self, the Idea, the Will which have constituted him and can become by that the master of his own nature and increasingly, 110t as now he is, a wrestler with dominant circumstance but the master of Nature. To do this, to arrive through mind and beyond mind at the Self, the Spirit which expresses itself in all Nature and, becoming one with it in his being, his force, his consciousness, his will, his know- ledge, to possess at once humanly and divinely - according to the law and nature of human existence, but of human existence fulfilled in God and fulfilling God in the world - both himself and the world is the destiny of man and the object of his individual and social existence.1
1 It may be said that since man is a mental being limited by the mind, life and body, this development and organisation of a power beyond mind, a supramental power, would be the creation of a new superhuman race and that the use of the words human and humanly would no longer be in place. This is no doubt true, but the possibility for the race still remains, if not for all in the same degree or at the same time, yet in an eventual fulfillment Page – 57
This is done
primarily through the individual man; for this end man has become an individual
sow, that the One may find and manifest Himself in each human being. That end
is not indeed achieved by the individual human being in his unaided mental
force. He needs the help of the secret Divine above his mentality in his
superconscient self; he needs the help also of the secret Divine around him in
Nature and in his fellow-men. Everything in Nature is an occasion for him to
develop his divine potentiality, an occasion which he has a certain relative
freedom to use or to misuse, although in the end both his use and misuse of his
materials are overruled in their results by the universal Will so as to assist
eventually the development of his law of being and his destiny. All life around
him is a help towards the divine purpose in him; every human being is his
fellow-worker and assists him whether by association and union or by strife and
opposition. Nor does he achieve his destiny as the individual Man for the sake
of the individual soul alone, - a lonely salvation is not his complete
ideal, - but for the world also or rather
for God in the world, for God in all as well as above all and not for God
solely and separately in one. And he achieves it by the stress, not really of
his separate individual Will, but of the universal Will in its movement towards
the goal of its cycles. Page – 58 dual's forces and of the efforts of all individuals in
the group, of all groups in the race, of all races in the kind, - and these are the two conditions of
healthy progression and successful arrival. To realise them and to combine them
has been the obscure or half-enlightened effort of mankind throughout its
history, - a task difficult
indeed and too imperfectly seen and too clumsily and mechanically pursued by
the reason and desires to be satisfactorily achieved until man grows by
self-knowledge and self- mastery to the possession of a spiritual and psychical
unity with his fellow-men. As we realise more and more the right conditions, we
shall travel more luminously and spontaneously towards our goal and, as we draw
nearer to a clear sight of our goal, we shall realise better and better the
right conditions. The Self in man enlarging light and knowledge and harmonising
will with light and knowledge so as to fulfil in life what he has seen in his
increasing vision and idea of the Self, this is man's source and law of progress
and the secret of his impulse towards perfection. Page – 59
But within
this general nature and general destiny of man kind each individual human being
has to follow the common aim on the lines of his own nature and to arrive at
his possible perfection by a growth from within. So only can the race itself
attain to anything profound, living and deep-rooted. It cannot be done
brutally, heavily, mechanically in the mass; the group self has no right to
regard the individual as if he were only a cell of its body, a stone of its
edifice, a passive instrument of its collective life and growth. Humanity is
not so constituted. We miss the divine reality in man and the secret of the
human birth if we do not see that each individual man is that Self and sums up
all human potentiality in his own being. That potentiality he has to find,
develop, work out from within. No State or legislator or reformer can cut him
rigorously into a perfect pattern; no Church or priest can give him a
mechanical salvation; no order, no class life or ideal, no nation, no
civilisation or creed or ethical, social or religious Shastra can be allowed to
say to him permanently, "In this way of mine and thus far shalt thou act
and grow and in no other way and no farther shall thy growth be
permitted." These things may help him temporarily or they may curb and he
grows in proportion as he can use them and then exceed them, train and teach
his individuality by them, but assert it always in the end in its divine
freedom. Always he is the traveller of the cycles and his road is forward. Page – 60 of humanity's past ages and not confine himself in a
narrow men tality; but this he can only do successfully by making all this his
own through assimilation of it to the principle of his own nature and through
its subservience to the forward call of his enlarging future. The liberty
claimed by the struggling human mind for the individual is no mere egoistic
challenge and revolt, however egoistically or with one-sided exaggeration and
misapplication it may sometimes be advanced; it is the divine instinct within
him, the law of the Self, its claim to have room and the one primary condition
for its natural self-unfolding. Page – 61 in the world. Or at least he has it in possibility even if there be as yet no sign of it in his organised surface nature. There is here no principle of a mere shapeless fluidity; it is the tendency to enrich himself with the largest possible material constantly brought in, constantly assimilated and changed by the law of his individual nature into stuff of his growth and divine expansion. Thus the community stands as a mid-term and intermediary value between the individual and humanity and it exists not merely for itself, but for the one and the other and to help them to fulfil each other. The individual has to live in humanity as well as humanity in the individual; but mankind is or has been too large an aggregate to make this mutually a thing intimate and powerfully felt in the ordinary mind of the race, and even if humanity becomes a manageable unit of life, intermediate groups and aggregates must still exist for the purpose of mass-differentiation and the concentration and combination of varying tendencies in the total human aggregate. Therefore the community has to stand for a time to the individual for humanity even at the cost of standing between him and it and limiting the reach of his universality and the wideness of his sympathies. Still the absolute claim of the community, the society or the nation to make its growth, perfection, greatness the sole object of human life or to exist for itself alone as against the individual and the rest of humanity, to take arbitrary possession of the one and make the hostile assertion of itself against the other, whether defensive or offensive, the law of its action in the world, - and not, as it unfortunately is, a temporary necessity, - this attitude of societies, races, religions, communities, nations, empires is evidently an aberration of the human reason, quite as much as the claim of the individual to live for himself egoistically is an aberration and the deformation of a truth. The truth deformed into this error is the same with the community as with the individual. The nation or community is an aggregate life that expresses the Self according to the general law of human nature and aids and partially fulfils the development and the destiny of mankind by its own development and the pursuit of its own destiny according to the law of its being Page – 62 and the nature of its corporate individuality. It has like the individual the right to be itself, and its just claim, as against any attempt at domination by other nations or of attack upon its separate development by any excessive tendency of human uniformity and regimentation, is to defend its existence, to insist on being itself, to persist in developing according to the secret Idea within it or, as we say, according to the law of its own nature. This right it must assert not only or even principally for its own sake, but in the interests of humanity. For the only things that we can really call our rights are those conditions which are necessary to our free and sound development, and that again is our right because it is necessary to the development of the world and the fulfilment of the destiny of mankind. Nor does this right to be oneself mean with the nation or community any more than with the individual that it should roll itself up like a hedgehog, shut itself up in its dogmas, prejudices, limitations, imperfections, in the form and mould of its past or its present achievement and refuse mental or physical commerce and interchange or spiritual or actual commingling with the rest of the world. For so it cannot grow or perfect itself. As the individual lives by the life of other individuals, so does the nation by the life of other nations, by accepting from them material for its own mental, economic and physical life; but it has to assimilate this material, subject it to the law of its own nature, change it into stuff of itself, work upon it by its own free will and consciousness, if it would live securely and grow soundly. To have the principle or rule of another nature imposed upon it by force or a de-individualising pressure is a menace to its existence, a wound to its being, a fetter upon its march. As the free development of individuals from within is the best condition for the growth and perfection of the community, so the free development of the community or nation from within is the best condition for the growth and perfection of mankind. Thus the law for the individual is to perfect his individuality by free development from within, but to respect and to aid and be aided by the same free development in others. His law is to harmonise his life with the life of the social aggregate and to pour himself out as a force for growth and perfection on huma- Page – 63 nity. The law for the community or nation is equally to perfect its corporate existence by a free development, from within, aiding and taking full advantage of that of the individual, but to respect and to aid and be aided by the same free development of other communities and nations. Its law is to harmonise its life with that of the human aggregate and to pour itself out as a force for growth and perfection on humanity. The law for humanity is to pursue its upward evolution towards the finding and expression of the Divine in the type of mankind, taking full advantage of the free development and gains of all individuals. and nations and groupings of men, to work towards the day when mankind may be really and not only ideally one divine family, but even then, when it has succeeded in unifying itself, to respect, aid and be aided by the free growth and activity of its individuals and constituent aggregates. Naturally, this is an ideal law which the imperfect human race has never yet really attained and it may be very long before it can attain to it. Man, not possessing, but only seeking to find himself, not knowing consciously, obeying only in the rough subconsciously or half-consciously the urge of the law of his own nature with stumblings and hesitations and deviations and a series of violences done to himself and others, has had to advance by a tangle of truth and error, right and wrong, compulsion and revolt and clumsy adjustments, and he has as yet neither the wide- ness of knowledge nor the flexibility of mind nor the purity of temperament which would enable him to follow the law of liberty and harmony rather than the law of discord and regimentation, compulsion and adjustment and strife. Still it is the very business of a subjective age when knowledge is increasing and diffusing itself with an unprecedented rapidity, when capacity is generalising itself, when men and nations are drawn close together and partially united though in an inextricable, confused entanglement of chaotic unity, when they are being compelled to know each other and impelled to know more profoundly themselves, man- kind, God and the world and when the idea of self-realisation for men and nations is coming. consciously to the surface, - it is the natural work and should be the conscious hope of man in such an age to know himself truly, to find the ideal law of his Page – 64 being and his development and, if he cannot even then follow it ideally owing to the difficulties of his egoistic nature, stilt to hold it before him and find out gradually the way by which it can become more and more the moulding principle of his individual and social existence. Page – 65 |