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SOCIAL AND POLITICAL THOUGHT
SRI AUROBINDO
Contents
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CHAPTER XXIII Conditions for the Coming of a Spiritual Age
A CHANGE of this kind, the change from the mental and vital to the spiritual order of life, must necessarily be accomplished in the individual and in a great number of individuals before it can lay any effective hold upon the community. The Spirit in humanity discovers, develops, builds into form in the individual man: it is through the progressive and formative individual that it offers the discovery and the chance of a new self-creation to the mind of the race. For the communal mind holds things subconsciently at first or, if consciously, then in a confused chaotic manner: it is only through the individual mind that the mass can arrive at a clear knowledge and creation of the thing it held in its subconscient self, Thinkers, historians, sociologists who belittle the individual and would like to lose him in the mass or think of him chiefly as a cell, an atom, have got hold only of the obscurer side of the truth f of Nature's workings in humanity. It is because man is not like the material formations of Nature or like the animal, because she intends in him a more and more conscious evolution, that individuality is so much developed in him and so absolutely important and indispensable. No doubt what comes out in the individual and afterwards moves the mass, must have been there already in the universal Mind and the individual is only an instrument for its manifestation, discovery, development; but he is an indispensable instrument and an instrument not merely of subconscient Nature, not merely of an instinctive urge that moves the mass, but more directly of the Spirit of whom that Nature is itself the instrument and the matrix of his creations. All great changes therefore find their first clear and effective power and their direct shaping force in the mind and " spirit of an individual or of a limited number of individuals. Page-231 The mass follows, but unfortunately in a very imperfect
and confused fashion which often or even usually ends in the failure or
distortion of the thing created. If it were not so, mankind could have advanced
on its way with a victorious' rapidity instead of with the lumbering
hesitations and soon exhausted rushes that seem to be all of which it has yet
been capable. Page-232 may happen, and the result will be, as has so often happened in the past, that even though some progress is made and an important change effected, it will not be the decisive change which can alone re-create humanity in a diviner image.
What then
will be that state of society, what that readiness of the common mind of man
which will be most favourable to this change, so that even if it cannot at once
effectuate itself, it may at least make
for its ways a more decisive preparation than has been hitherto possible? For that seems the most important
element, since it is that, it is the unpreparedness, the unfitness of the
society or of the common mind of man which is always the chief stumbling-block. It is the readiness of this common mind which is of the first importance; for
even if the condition of society and the principle and rule that govern
society are opposed to the spiritual change, even if these belong almost wholly
to the vital, to the external, the economic, the mechanical order, as is
certainly the way at present with human "
masses, yet if the common human mind
has begun to admit the ideas proper to the higher order that is in the
end to be, and the heart of man has begun to be stirred by aspirations born of
these ideas, then there is a hope of some advance in ": the not distant
future. And here the first essential sign must be the growth of the
subjective idea of life, - the idea of the soul, the inner being, its powers,
its possibilities, its growth, its expression and the creation of a true,
beautiful and helpful environment for it as the one thing of first and last
importance. The signals must be there that are precursors of a subjective age
in humanity's thought and social endeavour. Page-233 walls between soul and matter; attempts there will be to extend exact knowledge into the psychological and psychic realms with a realisation of the truth that these have laws of their own which are other than physical, but not the less laws because they escape the' external senses and are infinitely plastic and subtle. There will be a labour of religion to reject its past heavy weight of dead matter and revivify its strength in the fountains of the Spirit. These are sure signs, if not of the thing to be, at least of a great possibility of it, of an effort that will surely be made, another endeavour perhaps with a larger sweep and a better equipped intelligence capable not only of feeling but of understanding the Truth that is demanding to be heard. Some such signs we can see at the present time although they are only incipient sporadic and have not yet gone far enough to warrant a confident certitude. It is only when these groping beginnings have found that for which they are seeking, that it can be successfully applied to the remoulding of the life of man. Till then nothing better is likely to be achieved than an inner preparation and, for the rest, radical or revolutionary experiments of a doubtful kind with the details of the vast and cumbrous machinery under which life now groans and labours. A subjective age may stop very far short of spirituality; for the subjective turn is only a first condition, not the thing itself, not the end of the matter. The search for the Reality, the true self of man, may very easily follow out the natural order described by the Upanishad in the profound apologue of the seekings of Bhrigu, son of Varuna. For first the seeker found the ultimate reality to be Matter and the physical, the material being, the external man our only self and spirit. Next he fixed on Life as the Reality and the vital being as the self and spirit; in the third essay on Mind and the mental being; only afterwards could he get beyond the superficial subjective through the supramental Truth-Consciousness to the eternal, the blissful, the ever creative Reality of which these are the sheaths. But humanity may not be as persistent or as plastic as the son of Varuna, the search may stop short anywhere. Only if it is intended that he shall now at last arrive and discover, will the Spirit break each insufficient formula as soon as it has Page-234 shaped itself and compel the thought of man to press forward to a larger discovery and in the end to the largest and most luminous of all. Something of the kind has been happening but only in a very external way and on the surface. After the material formula which governed the greater part of the nineteenth century had burdened man with the heaviest servitude to the machinery of the outer material life that he has ever yet been called upon to bear, the first attempt to break through, to get to the living reality in things and away from the mechanical idea of life and living and society, landed us in that surface vitalism which had already begun to govern thought before the two formulas inextricably locked together lit up and flung themselves on the lurid pyre of the World War. The vital elan brought us no deliverance, but only used the machinery already created with a more feverish insistence, a vehement attempt to live more rapidly, more intensely, an inordinate will to act and to succeed, to enlarge the mere force of living, to pile up a gigantic efficiency of life. It could not have been otherwise even if this vitalism had been less superficial and external, more truly subjective. To live, to act, to grow, to increase the vital force, to understand, utilise and fulfil the intuitive impulse of life are not things evil in themselves: rather they are excellent things, if rightly followed and rightly used, that is to say, if they are directed to something beyond the mere vitalistic impulse and are governed by that within which is higher than Life. The Life-power is an instrument, not an aim; it is in the upward scale the first great subjective supra- physical instrument of the Spirit and the base of all action and endeavour. But a Life-power that sees nothing beyond itself, nothing to be served except its own organised demands and impulses, will be very soon like the force of steam driving an engine without the driver or an engine in which the locomotive force has made the driver its servant and not its controller. It can only add the uncontrollable impetus of a high-crested or broad-based Titanism, or it may be even a nether flaming demonism, to the Nature forces of the material world with the intellect as its servant, an impetus of measureless unresting creation, appropriation, expansion which will end in something Page-235 violent, huge and "colossal", foredoomed in its very nature to excess and ruin, because light is not in it 'nor the soul's truth nor the sanction of the gods and their calm eternal will and knowledge. But beyond the subjectivism of the vital self there is the possibility of a mental and even a psychic subjectivism which would at first perhaps, leaning upon the already realised idea of the soul as Life in action but correcting it, appear as a highly mentalised pragmatism, but might afterwards rise to the higher idea of man as a soul that develops itself individually and collectively in the life and body through the play of an ever- expanding mental existence. This greater idea would realise that the elevation of the human existence will come not through material efficiency alone or the complex play of his vital and dynamic powers mastering through the aid of the intellect the energies of physical Nature for the satisfaction of the life- instincts, which can only be an intensification of his present mode of existence, but through the greatness of his mental and psychic being and a discovery bringing forward an organisation of his vast subliminal nature and its forces. It would see in life an opportunity for the joy and power of knowledge, for the joy and power of beauty, for the joy and power of the human will mastering not only physical Nature, but vital and mental Nature. It might discover her secret yet undreamed-of mind- powers and life-powers and use them for a freer liberation of man from the limitations of his shackled bodily life. It might arrive at new psychic relations, a more sovereign power of the idea to realise itself in the act, inner means of overcoming obstacles of distance and division which would cast into insignificance even the last miraculous achievements of material Science. A development of this kind is far enough away from the dreams of the mass of men, but there are certain pale hints and presages of such a possibility and ideas which lead to it are already held by a great number who are perhaps in this respect the yet unrecognised vanguard of humanity. It is not impossible that behind the confused morning voices of the hour a light of this kind, still below the horizon, may be waiting to ascend with its splendours. Page-236 Such a turn of human thought, effort, ideas of life, if it took hold of the communal mind, would evidently lead to a profound, revolution throughout the whole range of human existence. It would give it from the first a new tone and atmosphere, a loftier spirit, wider horizons, a greater aim. It might easily develop a Science which would bring the powers of the physical world into a real and not only a contingent and mechanical subjection and open perhaps the doors of other worlds. It might develop an achievement of Art and Beauty which would make the greatness of the past a comparatively little thing and would save the world from the astonishingly callous reign of utilitarian ugliness that even now afflicts it. It would open up a closer and freer inter- change between hum3;n minds and, it may well be hoped, a kindlier interchange between human hearts and lives. Nor need its achievements stop here, but might proceed to greater things of which these would be only the beginnings. This mental and psychic subjectivism would have its dangers, greater dangers even than those that attend a vitalistic subjectivism, because its powers of action also would be greater, but it would have what vitalistic subjectivism has not and cannot easily have, the chance of a detecting discernment, strong safeguards and a powerful liberating light. Moving with difficulty upward from Matter to Spirit, this is perhaps a necessary stage of man's development. This was one principal reason of the failure of past attempts to spiritualise mankind, that they endeavoured to spiritualise at once the material man by a sort of rapid miracle, and though that can be done, the miracle is not likely to be of an enduring character if it overleaps the stages of his ascent and leaves the intervening levels untrodden and therefore unmastered. The endeavour may succeed with individuals, - Indian thought would say with those who have made themselves ready in a past existence, - but it must fail with the mass. When it passes beyond the few, the forceful miracle of the Spirit flags; unable to transform by inner force, the new religion tries to save by machinery, is en- tangled in the mechanical turning of its own instruments, loses the spirit and perishes quickly or decays slowly. That is the fate which overtakes all attempts of the vitalistic, the intellectual Page-237 and mental, the spiritual endeavour to deal with material man through his physical mind chiefly or alone; the endeavour is overpowered by the machinery it creates and becomes the slave and victim of the machine. That is the revenge which our material Nature, herself mechanical, takes upon all such violent endeavours; she waits to master them by their concessions to her own law. If mankind is to be spiritualised, it must first in the mass cease to be the material or the vital man and become the psychic and the true mental being. It may be questioned whether such a mass progress or conversion is possible; but if it is not, then the spiritualisation of mankind as a whole is a chimera.
From this
point of view it is an excellent thing, a sign of great promise, that the wheel
of civilisation' has been following its past and present curve upward from a so
lid physical know- ledge through a successive sounding of higher and higher
powers that mediate between Matter and Spirit. The human intellect in modem
times has been first drawn to exhaust the possibilities of materialism by an
immense dealing with life and the world upon the basis of Matter as the sole
reality, Matter as the Eternal, Matter as the Brahman, annam brahma. Afterwards it had begun to turn towards the
conception of existence as the large pulsation of a great evolving Life, the
creator of Matter, which would have enabled it to deal with our existence on
the basis of Life as the original reality, Life as the great Eternal, pr`ano
brahma. And already it has in germ, in preparation a third conception, the
discovery of a great self-expressing and self-finding inner Mind other than our
surface mentality as a master-power of existence, that should lead towards a
rich attempt to deal with our possibilities and our ways of living on the basis
of Mind as the original reality, the great Eternal, mano brahma. It will also be a sign of promise if these conceptions
succeeded each other with rapidity, with a large but swift evocation of the
possibilities of each level; for that would show that there is a readiness in
our subconscient Nature and that we need not linger in each stage for
centuries. Page-238 itself at all and swing back to a new repetition of the cycle.
The true
secret can only be discovered if in the third stage, in an age of mental
subjectivism, the idea becomes strong of the Mind itself as no more than a
secondary power of the Spirit's working and of the Spirit as the great Eternal,
the original and, in spite of the many terms in which it is both expressed and
hidden, the sole reality,
ayam âtmâ brahma.
Then only will the real, the
decisive endeavour begin and life and the world be studied, known, dealt with
in all directions as the self-finding and self-expression of the Spirit. Then
only will a spiritual age of mankind be possible. To attempt any adequate
discussion of what that would mean, and in an inadequate discussion there is no
fruit, would need another volume or two of essays; for we should have to
examine a knowledge which is rare and nowhere more than initial. It is enough
to say that a spiritual human society would start from and try to realise three
essential truths of existence which all Nature seems to be an. attempt to hide
by their opposites and which therefore are as yet for the mass of mankind only
words and dreams, God, freedom, unity. Three things which are one, for you
cannot realise freedom and unity unless you realise God, you cannot possess
freedom and unity unless you possess God, possess at once your highest self and
the self of all creatures. The freedom and unity which otherwise go by that
name, are simply attempts of our subjection and our division to get away from
themselves by shutting their eyes while they turn somersaults around their own
centre. When man is able to see God and to possess him, then he will know real
freedom and arrive at real unity, never otherwise. And God is only waiting to
be known, while man seeks for him everywhere and creates images of the Divine,
but all the while truly finds, effectively erects and worships images only of
his own mind-ego and life-ego. When this ego pivot is abandoned and this
ego-hunt ceases, then man gets his first real chance of achieving spirituality
in his inner and outer life. It will not be enough, but it will be a
commencement, a true gate and not a blind entrance. Page-239 point would be its first and most prominent characteristic.
But the elimination of egoism would not be brought about, as it is now proposed
to bring it about, by persuading or forcing the individual to immolate his
personal will and aspirations and his precious and hard-won individuality to
the collective will, aims and egoism of the society, driving him like a victim
of ancient sacrifice to slay his soul on the altar of that huge and shapeless
idol. For that would be only the sacrifice of the smaller to the larger egoism,
larger only in bulk, not necessarily greater in quality or wider or nobler,
since a collective egoism, result of the united egoisms of all, is as little a
god to be worshipped, as flawed and often an uglier and more barbarous fetish
than the egoism of the individual. What the spiritual man seeks is to find by
the loss of the ego the Self which is one in all and perfect and complete in
each and by living in that to grow into the image of its perfection, - individually, be it noted, though with an all
embracing universality of his nature and its conscious circumference. It is
said in the old Indian writings that while in the second age, the age of Power,
Vishnu descends in the King, and in the third, the age of balance, as the
legislator or codifier, in the age of the Truth he descends as Yajna, that is
to say, as the Master of works manifest in the heart of his creatures. It is
this kingdom of God within, the result of the finding of God not in a distant
heaven but within ourselves, of which the state of society in an age of the
Truth, spiritual age, would be the result and the external figure. Page-240 through and in and under and over all things the Divine
in the world and the ways of the Spirit
in its masks and behind them, It would make it the aim of ethics not to
establish a rule of action whether
supplementary to the social law or partially corrective of it, the social law
that is after all only the rule, often clumsy
and ignorant, of the biped pack, the human herd, but to develop the divine
nature in the human being. It would make it the aim of Art not merely to
present images of the subjective and objective world, but to see them with the
significant and creative vision that goes behind their appearances and to
reveal the Truth and Beauty of which things visible to us and invisible are the
forms, the masks or the symbols and significant figures. Page-241 gard the peoples as group-souls, the Divinity concealed and to be self-discovered in its human collectivities, group-souls meant like the individual to grow according to their own nature and by that growth to help each other, to help the whole race in the one common work of humanity. And that work would be to find the divine Self in the individual and the collectivity and to realise spiritually, mentally, vitally, materially its greatest, largest, richest and deepest possibilities in the inner life of all and their outer action and nature. For it is into the Divine within each man and each people that the man and the nation have to grow; it is not an external idea or rule that has to be imposed on them from without. Therefore the law of a growing inner freedom is that which will be most honoured in the spiritual age of mankind. True it is that so long as man has not come within measurable distance of self- knowledge and has not set his face towards it, he cannot escape from the law of external compulsion and all his efforts to do so must be vain. He is and always must be, so long as that lasts, the slave of others, the slave of his family, his caste, his clan, his Church, his society, his nation; and he cannot but be that and they too cannot help throwing their crude and mechanical compulsion on him, because he and they are the slaves of their own ego, of their own lower nature. We must feel and obey the compulsion of the Spirit if we would establish our inner right to escape other compulsion; we must make our lower nature the willing slave, the conscious and illumined instrument or the ennobled but still self-subjected portion, consort or partner of the divine Being within us, for it is that subjection which is the condition of our freedom, since spiritual freedom is not the egoistic assertion of our separate mind and life but obedience to the Divine Truth in ourself and our members and in all around us. But we have, even so, to remark that God respects the freedom of the natural members of our being and that he gives them room to grow in their own nature so that by natural growth and not by self-extinction they may find the Divine in themselves. The subjection which they finally accept, complete and absolute, must be a willing subjection of recognition and aspiration to their own source of light and power and their highest being. Page-242 Therefore even in the unregenerated state we find that the healthiest, the truest, the most living growth and action is that which arises in the largest possible freedom and that all excess of compulsion is either the law of a gradual atrophy or a tyranny varied or cured by outbreaks of rabid disorder. And as soon as man comes to know his spiritual self, he does by that discovery, often even by the very seeking for it, as ancient thought and religion saw, escape from the outer law and enter into the law of freedom. A spiritual age of mankind will perceive this truth. It will not try to make man perfect by machinery or keep him straight by tying up all his limbs. It will not present to the member of the society his higher self in the person of the policeman, the official and the corporal, nor, let us say, in the form of a socialistic bureaucracy or a Labour Soviet. Its aim will be to diminish as soon and as far as possible the element of external compulsion in human life by awakening the inner divine compulsion of the Spirit within and all the preliminary means it will use will have that for its aim. In the end it will employ chiefly if not solely the spiritual compulsion which even the spiritual individual can exercise on those around him, - and how much more should a spiritual society be able to do it, - that which awakens within us in spite of all inner resistance and outer denial the compulsions of the Light, the desire and the power to grow through one's own nature into the Divine. For the perfectly spiritualised society will be one in which, as is dreamed by the spiritual anarchist, all men will be deeply free, and it will be so because the preliminary condition will have been satisfied. In that state each man will be not a law to himself, but the law, the divine Law, because he will be a soul living in the Divine and not an ego living mainly if not entirely for its own interest and purpose. His life will be led by the law of his own divine nature liberated from the ego. Nor will that mean a breaking up of all human society into the isolated action of individuals; for the third word of the Spirit is unity. The spiritual life is the flower not of a featureless but a conscious and diversified oneness. Each man has to grow into the Divine within himself through his own individual being, therefore is a certain growing measure of freedom a necessity of Page-243 the being as it develops and perfect freedom the sign and the condition of the perfect life. But also, the Divine whom he thus sees in himself, he sees equally in all others and as the same Spirit in all. Therefore too is a growing inner unity with others a necessity of his being and perfect unity the sign and condition of the perfect life. Not only to see and find the Divine in oneself, but to see and find the Divine in all, not only to seek one's own individual liberation or perfection, but to seek the liberation and perfection of others is the complete law of the spiritual being. If the divinity sought were a separate godhead within oneself and not the one Divine, or if one sought God for oneself alone, then indeed the result might be a grandiose egoism, the Olympian egoism of a Goethe or the Titanic egoism imagined by Nietzsche, or it might be the isolated self-knowledge or asceticism of the ivory tower or the Stylites pillar. But he who sees God in all, will serve freely God in all with the service of love. He will, that is to say, seek not only his own freedom, but the freedom of all, not only his own perfection, but the perfection of all. He will not feel his individuality perfect except in the largest universality, nor his own life to be full life except as it is one with the universal life. He will not live either for himself or for the State and society, for the individual ego or the collective ego, but for something much greater, for God in himself and for the Divine in the universe. The spiritual age will be ready to set in when the common mind of man begins to be alive to these truths and to be moved or desire to be moved by this triple or triune Spirit. That will mean the turning of the cycle of social development which we have been considering out of its incomplete repetitions on a new upward line towards its goal. For having set out, according to our supposition, with a symbolic age, an age in which man felt a great Reality behind all life which he sought through symbols, it will reach an age in which it will begin to live in that Reality, not through the symbol, not by the power of the type or of the convention or of the individual reason and intellectual will, but in our own highest nature which will be the nature of that Reality fulfilled in the conditions - not necessarily the same as now- of terrestrial existence. This is what the religions have seen with Page-244 a more or less adequate intuition, but most often as in a glass darkly, that which they called the kingdom of God on earth, - his kingdom within in men's spirit and therefore, for the one is the material result of the effectivity of the other, his kingdom without in the life of the peoples. Page-245 |