{"id":1174,"date":"2013-07-13T01:33:04","date_gmt":"2013-07-13T01:33:04","guid":{"rendered":"http:\/\/localhost\/?p=1174"},"modified":"2013-07-13T01:33:04","modified_gmt":"2013-07-13T01:33:04","slug":"55-the-idea-of-a-league-of-nations-vol-15-social-and-political-thought-volume-15","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/15-social-and-political-thought-volume-15\/55-the-idea-of-a-league-of-nations-vol-15-social-and-political-thought-volume-15","title":{"rendered":"-55_The Idea of a League of Nations.htm"},"content":{"rendered":"\n\n
\n
\n


\n\t\tCHAPTER <\/font><\/b>
\nXXVIII<\/font><\/span>
\n<\/font>
\n<\/span>
\nDiversity
\nin Oneness<\/span><\/font><\/p>\n

\n <\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/font> <\/span>
\nI<\/font><\/span>T IS essential to keep constantly in
\nview the fundamental powers and realities of life if we are not to be betrayed
\nby the arbitrary rule of the logical reason and its attachment to the rigorous
\nand limiting idea into experiments which, however convenient in practice and
\nhowever captivating to a unitarian and symmetrical thought, may well destroy
\nthe vigour and impoverish the roots of life. For that which is perfect and
\nsatisfying to the system of the logical reason may yet ignore the truth of life
\nand the living needs of the race. Unity is an idea which is not at all
\narbitrary or unreal; for unity is the very basis of existence. The oneness that
\nis secretly at the foundation of all things, the evolving spirit in Nature is
\nmoved to realise consciously at the top; the evolution moves through diversity,
\nfrom a simple to a complex oneness. Unity the race moves towards and must one
\nday realise.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>But
\nuniformity is not the law of life. Life exists by diversity; it insists that every
\ngroup, every being shall be, even while one with all the rest in its
\nuniversality, yet by some principle or ordered detail of variation unique. The
\nover-centralisation which is the condition of a working uniformity, is not the
\nhealthy method of life. Order is indeed the law of life, but not an artificial
\nregulation. The sound order is that which comes from within, as the result of a
\nnature that has discovered itself and found its own law and the law of its
\nrelations with others. Therefore the truest order is that which is founded on
\nthe greatest possible liberty; for liberty is at once the condition of vigorous
\nvariation and the condition of self-finding. Nature secures variation by
\ndivision into groups and insists on liberty by the force of individuality in
\nthe members of the group. Therefore the unity of the human race to be entirely
\nsound and in consonance with the deepest laws of life must be founded on free<\/font><\/p>\n

\nPage-490<\/font><\/p>\n

<\/p>\n
\n

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groupings, and the groupings again must be the natural
\nassociation of free individuals. This is an ideal which it is certainly
\nimpossible to realise under present conditions or perhaps in any near future of
\nthe human race; but it is an ideal which ought to be kept in view, for the more
\nwe can approximate to it, the more we can be sure of being on the right road.
\nThe artificiality of much in human life is the cause of its most deep-seated
\nmaladies; it is not faithful to itself or sincere with Nature and therefore it
\nstumbles and suffers.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>The
\nutility, the necessity of natural groupings may be seen if we consider the
\npurpose and functioning of one great principle of division in Nature, her
\ninsistence on diversity of language. The seeking for a common language for all
\nmankind was very strong at the close of the last and the beginning of the
\npresent century and gave rise to several experiments, none of which could get
\nto any vital permanence. Now whatever may be the need of a common medium of
\ncommunication for man- kind and however it may be served by the general use
\neither of an artificial and conventional language or of some natural tongue, as
\nLatin, and later on to a slight extent French, was for some time the common
\ncultural tongue of intercourse between the European nations or Sanskrit for the
\nIndian peoples, no unification which destroyed or overshadowed, dwarfed and
\ndiscouraged the large and free use of the varying natural languages of
\nhumanity, could fail to be detrimental to human life and progress. The legend
\nof the Tower of Babel speaks of the diversity of tongues as a curse laid on the
\nrace; but whatever its disadvantages, and they tend more and more to be
\nminimised by the growth of civilisation and increasing intercourse, it has been
\nrather a blessing than a curse, a gift to mankind rather than a disability laid
\nupon it. The purposeless exaggeration of anything is always an evil, and an
\nexcessive pullulation of varying tongues that serve no purpose in the
\nexpression of a real diversity of spirit and culture is certainly a
\nstumbling-block rather than a help: but this excess, though it existed in the
\npast,1<\/sup> <\/font><\/p>\n

 <\/p>\n

1
\n\t\t<\/font><\/sup>In India the pedants enumerate I know not how many hundred
\n\t\tlanguages. This is a stupid misstatement; there are about a dozen great
\n\t\ttongues; the rest are either dialects or aboriginal survivals of tribal
\n\t\tspeech that are bound to disappear<\/font><\/span>.<\/font><\/span><\/p>\n

\nPage-491<\/font><\/p>\n

<\/p>\n
\n

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is hardly a possibility of the future. The tendency is
\nrather in the opposite direction. In former times diversity of language helped
\nto create a barrier to knowledge and sympathy, was often made the pretext even
\nof an actual antipathy and tended to a too rigid division. The lack of
\nsufficient interpenetration kept up both a passive want of understanding and a
\nfruitful crop of active misunderstandings. But this was an inevitable evil of a
\nparticular stage of growth, an exaggeration of the necessity that then existed
\nfor the vigorous development of strongly individualised group-souls in the
\nhuman race. These disadvantages have not yet been abolished, but with closer
\nintercourse and the growing desire of men and nations for the knowledge of each
\nother’s thought and spirit and personality, they have diminished and tend to
\ndiminish more and more and there is no reason why in the end they should not
\nbecome inoperative.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>Diversity
\nof language serves two important ends of the human spirit, a use of unification
\nand a use of variation. A language helps to bring those who speak it into a
\ncertain large unity of growing thought, formed temperament, ripening spirit. It
\nis an intellectual, aesthetic and expressive bond which tempers division where
\ndivision exists and strengthens unity where unity has been achieved. Especially
\nit gives self-consciousness to national or racial unity and creates the bond of
\na common self-expression and a common record of achievement. On the other hand,
\nit is a means of national differentiation and perhaps the most powerful of all,
\nnot a barren principle of division merely, but a fruitful and helpful
\ndifferentiation. For each language is the sign and power of the soul of the
\npeople which naturally speaks it. Each develops therefore its own peculiar
\nspirit, thought-temperament, way of dealing with life and knowledge and
\nexperience. If it receives and welcomes the thought, the life-experience, the
\nspiritual impact of other nations, still it transforms them into something new
\nof its own and by that power of transmutation it enriches the life of humanity
\nwith its fruitful borrowings and does not merely repeat what had been gained
\nelsewhere. Therefore it is of the utmost value to a nation, a human group-soul,
\nto preserve its language and<\/font><\/p>\n

\nPage-492<\/font><\/p>\n

<\/p>\n
\n

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to make of it a strong and living cultural instrument.
\nA nation, race or people which loses its language, cannot live its whole life
\nor its real life. And this advantage to the national life is at the same time
\nan advantage to the general life of the human race.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>How much a
\ndistinct human group loses by not possessing a separate tongue of its own or by
\nexchanging its natural self- expression for an alien form of speech can be seen
\nby the examples of the British colonies, the United States of America and
\nIreland. The colonies are really separate peoples in the psychological sense,
\nalthough they are not as yet separate nations. English, for the most part or at
\nthe lowest in great part, in their origin and political and social sympathy,
\nthey are yet not replicas of England, but have already a different temperament,
\na bent of their own, a developing special character. But this new personality
\ncan only appear in the more outward and mechanical parts of their life and even
\nthere in no great, effective and fruitful fashion. The British colonies do not
\ncount in the culture of the world, because they have no native culture, because
\nby the fact of their speech they are and must be mere provinces of England.
\nWhatever peculiarities they may develop in their mental life tend to create a
\ntype of provincialism and not a central intellectual, aesthetic, spiritual life
\nof their own with its distinct importance for mankind. For the same reason the
\nwhole of America, in spite of its powerfully independent political and economic
\nbeing, has tended to be culturally a province of Europe, the south and centre
\nby their dependence on the Spanish, and the north by its dependence on the
\nEnglish language. The life of the United States alone tends and strives to become
\na great and separate cultural existence, but its success is not commensurate
\nwith its power. Culturally, it is still to a great extent a province of
\nEngland. Neither its literature, in spite of two or three great names, nor its
\nart nor its thought, nor anything else on the higher levels of the mind, has
\nbeen able to arrive at a vigorous maturity independent in its soul-type. And
\nthis because its instrument of self- expression, the language which the
\nnational mind ought to shape and be in turn shaped by it, was formed and must
\ncontinue<\/font><\/p>\n

\nPage-493<\/font><\/p>\n

<\/p>\n
\n

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to be formed by another country with a different
\nmentality and must there find its centre and its law of development. In old
\ntimes, America would have evolved and changed the English language according to
\nits own needs until it became a new speech, as the mediaeval nations dealt with
\nLatin and arrived in this way at a characteristic instrument of
\nself-expression; but under modern conditions this is not easily possible.1<\/sup> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>Ireland had
\nits own tongue when it had its own free nationality and culture and its loss
\nwas a loss to humanity as well as to the Irish nation. For what might not this
\nCeltic race with its fine psychic turn and quick intelligence and delicate
\nimagination, which did so much in the beginning for European culture and
\nreligion, have given to the world through all these centuries under natural
\nconditions? But the forcible imposition of a foreign tongue and the turning of
\na nation into a province left Ireland for so many centuries mute and culturally
\nstagnant, a dead force in the life of Europe. Nor can we count as an adequate
\ncompensation for this loss the small indirect influence of the race upon
\nEnglish culture or the few direct contributions made by gifted Irishmen forced
\nto pour their natural genius into a foreign mould of thought. Even when Ireland
\nin her struggle for freedom was striving to recover her free soul and give it a
\nvoice, she has been hampered by having to use a tongue which does not naturally
\nexpress her spirit and peculiar bent. In time she may conquer the obstacle,
\nmake this tongue her own, force it to express her, but it will be long, if
\never, before she can do it with the same richness, force and unfettered
\nindividuality as she would have done in her Gaelic speech. That speech she has
\ntried to recover but the natural obstacles have been and are likely always to
\nbe too heavy and too strongly established for any complete success in that
\nendeavour.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>Modern
\nIndia is another striking example. Nothing has stood more in the way of the
\nrapid progress in India, nothing has more successfully prevented her
\nself-finding and development<\/font><\/p>\n

 <\/p>\n

1
\n\t\t<\/font><\/sup>It
\nis affirmed that now such an independent development is taking place in
\nAmerica; it has to be seen how far this becomes a truly vigorous reality: at
\npresent it has amounted only to a provincial turn, a sort of national slang or
\na racy oddity. Even in the farthest development it would only be a sort of
\ndialect, not a national language<\/font><\/span>.<\/font><\/span><\/p>\n

\nPage-494<\/font><\/p>\n

<\/p>\n
\n

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under modern conditions than the long overshadowing of
\nthe Indian tongues as cultural instruments by the English language. It is
\nsignificant that the one subnation in India which from the first refused to
\nundergo this yoke, devoted itself to the development of its language, made that
\nfor long its principal preoccupation, gave to it its most original minds and
\nmost living energies, getting through everything else perfunctorily, neglecting
\ncommerce, doing politics as an intellectual and oratorical pastime, – that it
\nis Bengal which first recovered its soul, re-spiritualised itself, forced the
\nwhole world to hear of its great spiritual personalities, gave it the first
\nmodern Indian poet and Indian scientist of world-wide fame and achievement,
\nrestored the moribund art of India to life and power, first made her count again
\nin the culture of the world, first, as a reward in the outer life, arrived at a
\nvital political consciousness and a living political movement not imitative and
\nderivative in its spirit and its central ideal.1<\/sup> For so much does language count in the life of a nation; for
\nso much does it count to the advantage of humanity at large that its
\ngroup-souls should preserve and develop and use with a vigorous
\ngroup-individuality their natural instrument of expression.<\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>A common
\nlanguage makes for unity and therefore it might be said that the unity of the
\nhuman race demands unity of language; the advantages of diversity must be
\nforegone for this greater good, however serious the temporary sacrifice. But it
\nmakes for a real, fruitful, living unity, only when it is the natural
\nexpression of the race or has been made natural by a long adaptation and
\ndevelopment from within. The history of universal tongues spoken by peoples to
\nwhom they were not natural, is not encouraging. Always they have tended to
\nbecome dead tongues, sterilising so long as they kept their hold, fruitful only
\nwhen they were decomposed and broken up into new derivative languages or
\ndeparted leaving the old speech, where that still persisted, to revive with
\nthis new stamp and influence upon it. Latin, after its first century of general
\ndomination in the West, became a dead thing, impotent for creation, and
\ngenerated<\/font><\/p>\n

 <\/p>\n

1
\n\t\t<\/font><\/sup>Now, of course, everything has changed and these remarks are no longer
\napplicable to the actual state of things in India<\/span>.<\/span><\/font><\/p>\n

\nPage-495<\/font><\/p>\n

<\/p>\n
\n

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no new or living and evolving culture in the nations
\nthat spoke it; even so great a force as Christianity could not give it a new
\nlife. The times during which it was an instrument of European thought, were
\nprecisely those in which that thought was heaviest, most traditional and least
\nfruitful. A rapid and vigorous new life only grew up when the languages which
\nappeared out of the detritus of dying Latin or the old languages which had not
\nbeen lost took its place as the complete instruments of national culture. For
\nit is not enough that the natural language should be spoken by the people; it
\nmust be the expression of its higher life and thought. A language that survives
\nonly as a patois or a provincial tongue like Welsh after the English conquest
\nor Breton or Proven9al in France or as Czech survived once in Austria or
\nRuthenian and Lithuanian in imperial Russia, languishes, becomes sterile and
\ndoes not serve all the true purpose of survival.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>Language is
\nthe sign of the cultural life of a people, the index of its soul in thought and
\nmind that stands behind and enriches its soul iJ1 action. Therefore it is here
\nthat the phenomena and utilities of diversity may be most readily seized, more
\nthan in mere outward things; but these truths are important because they apply
\nequally to the thing which it expresses and symbolises and serves as an
\ninstrument. Diversity of language is worth keeping because diversity of
\ncultures and differentiation of soul-groups are worth keeping and because
\nwithout that diversity life cannot have full play; for in its absence there is
\na danger, almost an inevitability of decline and stagnation. The disappearance
\nof national variation into a single uniform human unity, of which the systematic
\nthinker dreams as an ideal and which we have seen to be a substantial
\npossibility and even a likelihood, if a certain tendency becomes dominant,
\nmight lead to political peace, economic well-being, perfect administration, the
\nsolution of a hundred material problems, as did on a lesser scale the Roman
\nunity in old times; but to what eventual good if it leads also to an uncreative
\nsterilisation of the mind and the stagnation of the soul of the race? In laying
\nthis stress on culture, on the things of the mind and the spirit there need be
\nno intention of undervaluing the outward<\/font><\/p>\n

\nPage-496<\/font><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

material side of life; it is not at all my purpose to
\nbelittle that to which Nature always attaches so insistent an importance. On
\nthe contrary, the inner and the outer depend upon each other. For we see that
\nin the life of a nation a great period of national culture and vigorous mental
\nand soul life is always part of a general stirring and movement which has its
\ncounterpart in the outward political, economic and practical life of the
\nnation. The cultural brings about or increases the material progress but also
\nit needs it that it may itself flourish with an entirely full and healthy
\nvigour. The peace, well-being and settled order of the human world is a thing
\neminently to be desired as a basis for a great world-culture in which all
\nhumanity must be united; but neither of these unities, the outward or inward,
\nought to be de- void of an element even more important than peace, order and
\nwell-being, freedom and vigour of life, which can only be assured by variation
\nand by the freedom of the group and of the individual. Not then a uniform
\nunity, not a logically simple, a scientifically rigid, a beautifully neat and
\nmechanical sameness but a living oneness full of healthy freedom and variation
\nis the ideal which we should keep in view and strive to get realised in man’s
\nfuture.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>But how is
\nthis difficult end to be secured? For if an excessive uniformity and
\ncentralisation tends to the disappearance of necessary variations and indispensable
\nliberties, a vigorous diversity and strong group-individualism may lead to an
\nincurable persistence or constant return of the old separatism which will
\nprevent human unity from reaching completeness or even will not allow it to
\ntake firm root. For it will not be enough for the constituent groups or
\ndivisions to have a certain formal administrative and legislative separateness
\nlike the States of the American union if, as there, there is liberty only in
\nmechanical variations and all vivid departures from the general norm proceeding
\nfrom a profounder inner variation are discouraged or forbidden. Nor will it be
\nsufficient to found a unity plus local independence of the German type; for
\nthere the real overriding force was a unifying and disciplined Prussianism and
\nindependence survived only in form. Nor will even the English colonial system
\ngive us any useful suggestion; for there is there local independence and a
\nsepa-<\/font><\/p>\n

\nPage-497<\/font><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

rate vigour of life, but the brain, heart and central
\nspirit are in the metropolitan country and the rest are at the best only
\noutlying posts of the Anglo-Saxon idea1<\/sup> <\/font>
\n <\/font><\/span>The Swiss cantonal life offers no fruitful similitude; for, apart from
\nthe exiguity of its proportions and frame, there is the phenomenon of a single
\nSwiss life and practical spirit with a mental dependence on three foreign
\ncultures sharply dividing the race; a common Swiss culture does not exist. The
\nproblem is rather, on a larger and more difficult scale and with greater
\ncomplexities, that which offered itself for a moment to the British Empire, how
\nif it is at all possible to unite Great Britain, Ireland, the Colonies, Egypt,
\nIndia in a real oneness, throw their gains into a common stock, use their
\nenergies for a common end, help them to find the ac- count of their national
\nindividuality in a supranational life, yet preserve that individuality, –<\/span> Ireland keeping the Irish soul and
\nlife and cultural principle, India the Indian soul and life and cultural
\nprinciple, the other units, developing theirs, not united by a common
\nAnglicisation, which was the past empire-building ideal, but held together by a
\ngreater as yet unrealised principle of free union. Nothing was suggested at any
\ntime in the way of a solution except some sort of bunch or rather bouquet
\nsystem, unifying its clusters not by the living stalk of a common origin or
\nunited past, for that does not exist, but by an artificial thread of
\nadministrative unity which might at any moment be snapped irretrievably by
\ncentrifugal forces.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>But after
\nall, it may be said, unity is the first need and should be achieved at any
\ncost, just as national unity was achieved by crushing out the separate
\nexistence of the local units; afterwards a new principle of group-variation may
\nbe found other than the nation-unit. But the parallel here becomes illusory,
\nbecause an important factor is lacking. For the history of the birth of the
\nnation is a coalescence of small groups into a larger unit among many similar
\nlarge units. The old richness of small units which gave such splendid cultural,
\nbut such unsatisfactory political results in Greece, Italy and India was lost,
\nbut the principle of life made vivid by variative diversity was preserved with
\nnations for the diverse units and the cultural life of a continent for the<\/font><\/p>\n

 <\/p>\n

1
\n\t\t<\/font><\/sup>
\n\t\tThis may be less so than
\nbefore, but the improvement does not go very far<\/font><\/span>.<\/font><\/span><\/p>\n

\nPage-498<\/font><\/p>\n

<\/p>\n
\n

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common background. Here nothing of the kind is
\npossible. There will be a sole unity, the world-nation, all outer source of
\ndiversity will disappear. Therefore the inner source has to be modified indeed,
\nsubordinated in some way, but preserved and encouraged to survive. It may be
\nthat this will not happen, the unitarian idea may forcefully prevail and turn
\nthe existing nations into mere geographical provinces or administrative departments
\nof a single well-mechanised State. But in that case the outraged need of life
\nwill have its revenge, either by a stagnation, a collapse and a detrition
\nfruitful of new separations or by some principle of revolt from within. A
\ngospel of Anarchism might enforce itself, for example, and break down the
\nworld-order for a new creation. The question is whether there is not somewhere
\na principle of unity in diversity by which this method of action and reaction,
\ncreation and destruction, realisation and relapse cannot be, if not altogether
\navoided, yet mitigated in its action and led to a more serene and harmonious
\nworking.<\/font><\/p>\n

\nPage-499<\/font><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER XXVIII Diversity in Oneness   \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 IT IS essential to keep constantly in view the fundamental powers and realities of life if we are…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[25],"tags":[],"class_list":["post-1174","post","type-post","status-publish","format-standard","hentry","category-15-social-and-political-thought-volume-15","wpcat-25-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1174","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1174"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1174\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1174"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1174"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1174"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}