{"id":1184,"date":"2013-07-13T01:33:08","date_gmt":"2013-07-13T01:33:08","guid":{"rendered":"http:\/\/localhost\/?p=1184"},"modified":"2013-07-13T01:33:08","modified_gmt":"2013-07-13T01:33:08","slug":"03-the-cycle-of-society-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\/03-the-cycle-of-society-vol-15-social-and-political-thought-volume-15","title":{"rendered":"-03_The Cycle of Society.htm"},"content":{"rendered":"\n\n
\n
\n

\n
\nCHAPTER
\n<\/font><\/b>
\nI<\/font><\/span><\/span><\/p>\n


\nThe Cycle of Society<\/font><\/span><\/p>\n

 <\/p>\n


\nMODERN<\/span><\/font> Science, obsessed with the
\ngreatness of its physical discoveries and the idea of the sole existence of
\nMatter, has long attempted to base upon physical data even its study of Soul and
\nMind and of those workings of Nature in man and animal in which a knowledge of
\npsychology is as important as any of the physical sciences. Its very psychology
\nfounded itself upon physiology and the scrutiny of the brain and nervous system.
\nIt is not surprising therefore that in history and sociology attention should
\nhave been concentrated on the external data, laws, institutions, rites, customs,
\neconomic factors and developments, while the deeper psychological elements so
\nimportant in the activities of a mental, emotional, ideative being like man have
\nbeen very much neglected. This kind of science would explain everything in
\nhistory and social development as <\/font> <\/span>
\nmuch as
\npossible by economic necessity or motive
\n<\/font> <\/span>–<\/font><\/span> <\/font> <\/span>
\nby economy <\/font> <\/span>
\nunderstood in its widest sense. There are even
\nhistorians who deny or put aside as of a very subsidiary importance the working
\nof the idea and the influence of the thinker in the development of human
\ninstitutions. The French Revolution, it is thought, would have happened just as
\nit did and when it did, by economic necessity, even if Rousseau and Voltaire had
\nnever written and the eighteenth century philosophic movement in the world of
\nthought had never worked out its bold and radical speculations. Recently,
\nhowever, the all-sufficiency of Matter to explain Mind and Soul has begun to be
\ndoubted and a movement of emancipation from the obsession of physical science
\nhas set in, although as yet it has not gone beyond a few awkward and rudimentary
\nstumblings. Still there is the beginning of a perception that behind the
\neconomic motives and causes of social and historical development there are
\nprofound psychological, even perhaps soul factors; and in pre-war Germany, the
\nmetropolis<\/font><\/span><\/p>\n


\n <\/font><\/span>Page-1<\/font><\/span><\/p>\n

\n
\n<\/div>\n


\nof rationalism and materialism but the home also, for a century and a half, of
\nnew thought and original tendencies good and bad, beneficent and disastrous, a
\nfirst psychological theory of history was conceived and presented by an original
\nintelligence. The earliest attempts in a new field are seldom entirely
\nsuccessful, and the German historian, originator of this theory, seized on a
\nluminous idea, but was not able to carry it very far or probe very deep. He was
\nstill haunted by a sense of the greater importance of the economic factor, and
\nlike most European science his theory related, classified and organised
\nphenomena much more successfully than it explained them. Nevertheless its basic
\nidea formulated a suggestive and illuminating truth, and it is worth- while
\nfollowing up some of the suggestions it opens out in the light especially of
\nEastern thought and experienc<\/font><\/span><\/p>\n

\n        The
\ntheorist, Lamprecht, basing himself on European and particularly on German
\nhistory, supposed that human society progresses through certain distinct
\npsychological stages which he terms respectively symbolic, typal and
\nconventional, individualist and subjective. This development forms, then, a sort
\nof psychological cycle through which a nation or a civilisation is bound to
\nproceed. Obviously, such classifications are likely to err by rigidity and to
\nsubstitute a mental straight line for the coils and zigzags of Nature. The
\npsychology of man and his societies is too complex, too synthetical of
\nmany-sided and inter- mixed tendencies to satisfy any such rigorous and formal
\nanalysis. Nor does this theory of a psychological cycle tell us what is the
\ninner meaning of its successive phases or the necessity of their succession or
\nthe term and end towards which they are driving. But still to understand natural
\nlaws whether of Mind or Matter it is necessary to analyse their working into its
\ndiscoverable elements, main constituents, dominant forces, though these may not
\nactually be found anywhere in isolation. I will leave aside the western
\nthinker’s own dealings with his idea. The suggestive names he has offered us, if
\nwe examine their intrinsic sense and value, may yet throw some light on the
\nthickly veiled secret of our historic evolution, and this is the line on which
\nit would be most useful to investigate. Undoubtedly, wherever we can seize human
\nsociety<\/font> <\/span>
\nin<\/font><\/span><\/p>\n


\nPage \u2013 2<\/span><\/font><\/p>\n

\n
\n<\/div>\n

\nwhat to us seems its primitive beginnings or
\nearly stages,<\/font><\/span> <\/font>
\n– no matter whether the race is comparatively cultured or savage or economically
\nadvanced or backward, –<\/font> we do find a strongly symbolic
\nmentality that governs or at least pervades its thought, customs and
\ninstitutions. Symbolic, but of what? We find that this social stage is always
\nreligious and actively imaginative in its religion; for symbolism and a
\nwidespread imaginative or intuitive religious feeling have a natural kinship and
\nespecially in earlier or primitive formations they have gone always together.
\nWhen man begins to be predominantly intellectual, sceptical, ratiocinative he is
\nalready   <\/span>preparing for an individualist
\nsociety and the age of symbols and the age of conventions have passed or are
\nlosing their virtue. The symbol then is of something which man feels to be
\npresent behind himself and his life and his activities – the Divine, the Gods,
\nthe vast and deep unnameable, a hidden, living and mysterious nature of things.
\nAll his religious and social institutions, all the moments and phases of his
\nlife are to him symbols in which he seeks to express what he knows or guesses of
\nthe mystic influences that are behind his life and shape and govern or at the
\nleast intervene in its movements.<\/font><\/span><\/p>\n

\n        
\nIf we look at the beginnings of Indian society, the far-off Vedic age which we
\nno longer understand, for we have lost that mentality, we see that everything is
\nsymbolic. The religious institution of sacrifice governs the whole society and
\nall its hours and moments, arid the ritual of the sacrifice is at every turn and
\nin every detail, as even a cursory study of the Brahmanas and Upanishads ought
\nto show us, mystically symbolic. The theory that there was nothing in the
\nsacrifice except a propitiation of Nature- gods for the gaining of worldly
\nprosperity and of Paradise, is a misunderstanding by a later humanity which had
\nalready become profoundly affected by an intellectual and practical bent of
\nmind, practical even in its religion and even in its own mysticism and
\nsymbolism, and therefore could no longer enter into the ancient spirit. Not only
\nthe actual religious worship but also the social institutions of the time were
\npenetrated through and through with the symbolic spirit. Take the hymn of the
\nRig Veda which is supposed to be a marriage hymn for the union of a human couple
\nand was certainly used .as such in the later Vedic ages. Yet the<\/font><\/span><\/p>\n


\nPage – 3<\/span><\/font><\/p>\n

\n
\n<\/div>\n


\nwhole sense of the hymn turns about the successive marriages of Surya, daughter
\nof the Sun, with different gods and the human marriage is quite a subordinate
\nmatter overshadowed and  <\/span>governed
\nentirely by the divine and mystic figure and is spoken of in the terms of that
\nfigure. Mark, however, that the divine marriage here is not, as it would be in
\nlater ancient poetry, a decorative image or poetical ornamentation used to set
\noff and embellish the human union; on the contrary, the human is an inferior
\nfigure and image of the divine. The distinction marks off the entire contrast
\nbetween that more ancient mentality and our modem regard upon things. This
\nsymbolism influenced for a long time Indian ideas of marriage and is even now
\nconventionally remembered though no longer understood or effective.<\/font><\/span><\/p>\n

     <\/font> <\/span>
\nWe may note also in passing that the Indian ideal of the relation between man
\nand woman has always been governed by the symbolism of the relation between the
\nPurusha and Prakriti (in the Veda Nr
\n<\/i>and Gna), <\/i>the male and female divine Principles in the universe.
\nEven, there is to some degree a practical correlation between the position of
\nthe female sex and this idea. In the earlier Vedic times when the female
\nprinciple stood on a sort of equality with the male in the symbolic cult, though
\nwith a certain predominance for the latter, woman was as much the mate as the
\nadjunct of man; in later times when the Prakriti has become subject in idea to
\nthe Purusha, the woman also depends entirely on the man, exists only for him and
\nhas hardly even a separate spiritual existence: In the Tantrik Sakta religion
\nwhich puts the female principle highest, there is an attempt which could not get
\nitself translated into social practice,<\/font>
\n–<\/font> even as this Tantrik cult could never
\nentirely shake off the subjugation of the Vedantic idea,<\/font> –<\/font>
\nto elevate woman and make her an object of profound respect and even of worship.<\/font><\/span><\/p>\n

     <\/font> <\/span>
\nOr let us take, for this example will serve us best, the Vedic institution of
\nthe fourfold order, caturvarlJa, <\/i>miscalled the system of the four castes,
\n– for caste is a conventional, <\/font>
\nvar<\/font><\/i><\/span>ņ<\/font>a
\n<\/font> <\/span> <\/i>a symbolic and typal
\ninstitution. We are told that the institution of the four orders of society was
\nthe result of an economic evolution complicated by political causes. Very
\npossibly;1<\/sup> but the important point<\/font><\/span><\/p>\n

 <\/p>\n


\n1 <\/font><\/span><\/sup>
\nIt is at least doubtful. The Brahmin class at first seem to have
\nexercised all sorts of them economic functions and not to have confined
\nthemselves to those of the priesthood.<\/font><\/span><\/p>\n


\nPage – 4<\/span><\/font><\/span><\/p>\n

\n
\n<\/div>\n

\nis that it was
\nnot so regarded and could not be so regarded by the men of that age. For while
\nwe are satisfied when we have found the practical and material causes of a
\nsocial phenomenon and do not care to look farther, they cared little or only
\nsubordinately for its material factors and looked always first and foremost for
\nits symbolic, religious or psychological significance. This appears, in the
\nPurushasukta of the Veda where the four orders are described as having sprung
\nfrom the body of the creative Deity, from his head, arms, thighs and feet. To us
\nthis is merely a poetical image and its sense is that the Brahmins were the men
\nof knowledge, the Kshatriyas the men of power, the Vaishyas the producers and
\nsupport of society, the Shudras its servants. As if that were all, as if the men
\nof those days would have so profound a reverence for mere poetical figures like
\nthis of the body of Brahma or that other of the marriages of Surya, would have
\nbuilt upon them elaborate systems of ritual and sacred ceremony, enduring
\ninstitutions, great demarcations of social type and ethical discipline. We read
\nalways our own mentality into that of these ancient forefathers and it is
\ntherefore that we can find in them nothing but imaginative barbarians. To us
\npoetry is a revel of intellect and fancy, imagination a plaything and caterer
\nfor our amusement, our entertainer, the nautch-girl of the mind. But to the men
\nof old the poet was a seer, a revealer of hidden truths, imagination no dancing
\ncourtesan but a priestess in God’s house commissioned not to spin fictions but
\nto image difficult and hidden truths; even the metaphor or simile in the Vedic
\nstyle is used with a serious purpose and expected to convey a reality, not to
\nsuggest a pleasing artifice of thought. The image was to these seers a
\nrevelative symbol of the unrevealed and it was used be- cause it could hint
\nluminously to the mind what the precise intellectual word, apt only for logical
\nor practical thought or to express the physical and the superficial, could not
\nat all hope to manifest. To them this symbol of the Creator’s body was more than
\nan image, it expressed a divine reality. Human society was for them an attempt
\nto express in life the cosmic Purusha who has expressed himself otherwise in the
\nmaterial and the supraphysical <\/u>universe. Man and the cosmos are both of
\nthem<\/font><\/span><\/p>\n

\nPage \u2013 5<\/font><\/span><\/p>\n

\n


\nsymbols and expressions of the same hidden Reality. <\/font><\/span><\/p>\n

     <\/font> <\/span>
\nFrom this symbolic attitude came the tendency to make <\/font> <\/span>everything in society a sacrament, religious and
\nsacrosanct, but<\/font><\/span> <\/font> <\/span>
\nI <\/font> <\/span>
\nas yet with a large and vigorous freedom in all its
\nforms,<\/font><\/span> <\/font> <\/span>
\n– a <\/font> <\/span>
\nfreedom which we do not find in the rigidity of "savage" communities because
\nthese have already passed out of the symbolic into the conventional stage though
\non a curve of degeneration instead of a curve of growth. The spiritual idea
\ngoverns all; the symbolic religious forms which support it are fixed in
\nprinciple; the social forms are lax, free and capable of infinite development.
\nOne thing, however, begins to progress towards a firm fixity and this is the
\npsychological type. Thus we have first the symbolic idea of the four orders,
\nexpressing – to employ an abstractly figurative language which the Vedic
\nthinkers would not have used nor perhaps understood, but which helps best our
\nmodern understanding<\/font>
\n–<\/font> the Divine as knowledge in man, the
\nDivine as power, the Divine as production, enjoyment and mutuality, the Divine
\nas service, obedience and work. These divisions answer to four cosmic
\nprinciples, the Wisdom that conceives the <\/font><\/span>
\norder and principle of things,
\nthe Power that sanctions, upholds <\/font> <\/span>
\nand enforces it, the Harmony that creates the arrangement of its’
\nparts, the Work that carries out what the rest direct. Next, out of this idea
\nthere developed a firm but not yet rigid social order based primarily upon
\ntemperament and psychic type1  <\/sup>with a corresponding ethical
\ndiscipline and secondarily upon the social and economic2 <\/sup> function.
\nBut the function was determined by its suitability to the type and its
\nhelpfulness to the discipline; it was not the primary or sole factor. The first,
\nthe symbolic stage of this evolution is predominantly religious and spiritual;
\nthe other elements, psychological, ethical, economic, physical are there but
\nsubordinated to the spiritual and religious ideas. The second stage, which we
\nmay call the typal, is predominantly psychological and ethical; all else, even
\nthe spiritual and religious, is subordinate to the psychological idea and to the
\nethical ideal which ex- presses it. Religion becomes then a mystic sanction for
\nthe ethical motive and discipline, Dharma; that becomes its chief social
\nutility, and for the rest it takes a more and more other-worldly  <\/font><\/span><\/p>\n

\n
\n   <\/font><\/span><\/p>\n


\n1guna  2 karma<\/span><\/sup><\/p>\n

\npage – 6<\/span><\/font><\/p>\n

\n
\n<\/div>\n

\nturn. The idea of the direct expression of the
\ndivine Being<\/font><\/span>
\nor cosmic <\/font> <\/span>Principle in man ceases
\nto dominate or to be the leader and <\/font> <\/span>
\nin the forefront; it recedes,
\nstands in the background and finally disappears from the practice and in the end
\neven from the theory of life.<\/font><\/span><\/p>\n

\n     <\/font> <\/span>
\nThis typal stage creates the great social ideals which remain impressed upon the
\nhuman mind even when the stage itself is passed. The principal active
\ncontribution it leaves behind when it is <\/font> <\/span>
\ndead is the idea of social honour; the honour of the
\nBrahmin <\/font> <\/span>
\n~<\/font><\/span>
\n<\/font> <\/span>which resides in purity, in
\npiety, in a high reverence for the things <\/font> <\/span>
\nof the mind and
\nspirit and a disinterested possession and exclusive pursuit of learning and
\nknowledge; the honour of the Kshatriya <\/font> <\/span>
\nwhich lives in courage, chivalry, strength, a certain proud <\/font> <\/span>
\nself-restraint and self-mastery, nobility of character and the
\nobligations of that ‘nobility; the honour of the Vaishya which maintains itself
\nby rectitude of dealing, mercantile fidelity, sound production, order,
\nliberality and philanthropy; the honour of the Shudra which gives itself in
\nobedience, subordination, faithful service, a disinterested attachment. But
\nthese more and’ more <\/font> <\/span>
\ncease<\/font><\/span> <\/font> <\/span>
\nto have a living root in the clear psychological idea
\nor to <\/font> <\/span>
\nspring
\nnaturally out of the inner life of the man; they become a convention, though the
\nmost noble of conventions. In the end they remain more as a tradition in the
\nthought and on the lips than a reality of the life. For the typal passes
\nnaturally into the conventional stage. The conventional stage of human society
\nis born when the external supports, the outward expressions of the spirit or the
\nideal, become more important than the ideal, the body or even the clothes more
\nimportant than the person. Thus in the evolution of caste, the outward supports
\nof the ethical fourfold order,- birth, economic function, religious ritual and
\nsacrament, family <\/font> <\/span>
\ncustom,<\/font><\/span>  –<\/font><\/span>each began to exaggerate enormously its proportions <\/font> <\/span>and its importance in the scheme. At first, birth does
\nnot seem to
\n<\/font> <\/span>have<\/font><\/span> been of the first
\nimportance in the social order, for faculty <\/font> <\/span>
\nand capacity prevailed; but afterwards, as the
\ntype fixed itself, <\/font> <\/span>
\nits maintenance by education and tradition became
\nnecessary
\n<\/font> <\/span>and education and tradition naturally fixed themselves
\nin a hereditary groove. Thus the son of a Brahmin came always to<\/font><\/span><\/p>\n

\nPage – 7<\/span><\/font><\/p>\n

\n
\n<\/div>\n

\nbe looked upon conventionally as a Brahmin;
\nbirth and profession were together the double bond of the hereditary convention
\nat the time when it was most. firm and faithful to its own character. This
\nrigidity once established, the maintenance of the ethical type passed from the
\nfirst place to a secondary or even a quite tertiary importance. Once the very
\nbasis of the system, it came now to be a not indispensable crown or pendent
\ntassel, insisted upon indeed by the thinker and the ideal code-maker but not by
\nthe actual rule of society or its practice. Once ceasing to be indispensable, it
\ncame inevitably to be dispensed with except as an ornamental fiction. Finally,
\neven the economic basis began to disintegrate; birth, family custom and
\nremnants, deformations, new accretions of meaningless or fanciful religious sign
\nand ritual, the very scarecrow and caricature of the old profound symbolism,
\nbecame the riveting links of the system of caste in the iron age of the old
\nsociety. In the full economic. period of caste the priest and the Pundit
\nmasquerade under the name of the Brahmin, the aristocrat and feudal baron under
\nthe name of the Kshatriya, the trader and money-getter under the name of the
\nVaishya, the half-fed labourer and economic serf under the name of the Shudra.
\nWhen the economic basis also breaks down, then the unclean and diseased
\ndecrepitude of the old system has begun; it has become a name, a shell, a sham
\nand must either be dissolved in the crucible of an individualist period of
\nsociety or else fatally affect with weakness and falsehood the system of life
\nthat clings to it. That in visible fact is the last and present state of the
\ncaste system in India.<\/font><\/span><\/p>\n

\n     <\/font> <\/span>
\nThe tendency of the conventional age of society is to fix, to
\narrange firmly, to formalise, to erect a system of rigid grades and hierarchies,
\nto stereotype religion, to bind education and training to a traditional and
\nunchangeable form, to subject thought to infallible authorities, to cast a stamp
\nof finality on what seems to it the finished life of man. The conventional
\nperiod of society has its golden age when the spirit and thought that inspired
\nits forms are confined but yet living, not yet altogether walled in, not yet
\nstifled to death and petrified by the growing hardness of the structure in which
\nthey are cased. That golden age is often very beautiful and attractive to the
\ndistant view of<\/font><\/span><\/p>\n

\nPage – 8<\/span><\/font><\/p>\n

\n
\n<\/div>\n

\nposterity by its precise order, symmetry, fine social
\narchitecture, the admirable subordination of its parts to a general and noble
\nplan. Thus at one time the modern litterateur, artist or thinker looked back
\noften with admiration and with something like longing to the mediaeval age of
\nEurope; he forgot in its distant appearance of poetry, nobility, spirituality
\nthe much folly, ignorance, iniquity, cruelty and oppression of those harsh ages,
\nthe suffering and revolt that simmered below those fine surfaces, the misery and
\nsqualor that was hidden behind that splendid facade. So too the Hindu orthodox
\nidealist looks back to a perfectly regulated society devoutly obedient to the
\nwise yoke of the Shastra, and that is his golden age, <\/font> <\/span>
\n– a nobler one than the <\/font> <\/span>
\nEuropean in which the apparent
\ngold was mostly hard burnished copper with a thin gold-leaf covering it, but
\nstill of an alloyed metal, not the true Satya Yuga. In these conventional
\nperiods of society there is much indeed that is really fine and sound and
\nhelpful to human progress, but still they are its copper age and not the true
\ngolden; they are the age when the Truth we strive to arrive at is not realised,
\nnot accomplished<\/font><\/span>, <\/font><\/span>
\nbut the
\nexiguity of it eked out or its full appearance imitated by an artistic form and <\/font> <\/span>
\nwhat<\/font><\/span> <\/font> <\/span>
\nwe have of the reality has begun to fossilise
\nand is doomed <\/font> <\/span>
\nto be lost in a hard mass of rule  <\/span>
\nand order and convention.<\/font><\/span><\/p>\n

\n     <\/span>
\nFor always the form prevails and the spirit recedes and diminishes. It attempts
\nindeed to return, to revive the form, to modify it, anyhow to survive and even
\nto make the form survive; but the time-tendency is too strong. This is visible
\nin the history of religion; the efforts of the saints and religious reformers
\nbe- come progressively more scattered, brief and superficial in their actual
\neffects, however strong and vital the impulse. We see this recession in the
\ngrowing darkness and weakness of India in her last millennium; the constant
\neffort of the most powerful spiritual personalities kept the soul of the people
\nalive but failed to resuscitate the ancient free force and truth and vigour or
\npermanently revivify a conventionalised and stagnating society; in a generation
\nor two the iron grip of that conventionalism has always fallen on the new
\nmovement and annexed the names of<\/font><\/span><\/p>\n

\n <\/p>\n

\n1 <\/font><\/span><\/sup>
\nThe Indian names of the golden age are Satya, <\/i>the Age of
\nthe Truth, and Krta, <\/i>
\nthe Age when the law of the Truth is accomplished.<\/font><\/span><\/p>\n


\nPage – 9<\/span><\/font><\/p>\n

\n
\n<\/div>\n


\nits founders. We see it in Europe in the repeated moral tragedy of
\necclesiasticism and Catholic monasticism. Then there arrives a period when the
\ngulf between the convention and the truth becomes intolerable and the men of
\nintellectual power arise, the great "swallowers of formulas", who, rejecting
\nrobustly or fiercely or with the calm light of reason symbol and type and
\nconvention, strike at the walls of the prison-house and seek by the individual
\nreason, moral sense or emotional desire the Truth that society has lost or
\nburied in its whited sepulchres. It is then that the individualistic age of
\nreligion and thought and society is created; the Age of Protestantism has begun,
\nthe Age of Reason, the Age of Revolt, Progress, Freedom. A partial and external
\nfreedom, still betrayed by the conventional age that preceded it into the idea
\nthat the Truth can be found in outsides, dreaming vainly that perfection can be
\ndetermined by machinery, but still a necessary passage to the subjective period
\nof humanity through which man has to circle back towards the recovery of his
\ndeeper self and a new upward line or a new revolving cycle of civilisation.<\/font><\/span><\/p>\n


\nPage -10 <\/font>
\n<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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