{"id":3031,"date":"2013-07-13T01:45:31","date_gmt":"2013-07-13T01:45:31","guid":{"rendered":"http:\/\/localhost\/?p=3031"},"modified":"2013-07-13T01:45:31","modified_gmt":"2013-07-13T01:45:31","slug":"09-the-ideal-law-of-social-development-vol-25-the-human-cycle","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/25-the-human-cycle\/09-the-ideal-law-of-social-development-vol-25-the-human-cycle","title":{"rendered":"-09_The Ideal Law of Social Development.htm"},"content":{"rendered":"
\n\n\n
\n\t\t\t <\/p>\n

\n\t\t\tChapter VII <\/font> <\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Ideal Law of Social
\nDevelopment <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tT<\/font>HE TRUE<\/b> law of our development and the entire object of our social existence can only become clear to us
\nwhen we have discovered not only, like modern Science, what man has been in his past physical and vital evolution,
\nbut his future mental and spiritual destiny and his place in the cycles of Nature. This is the reason why the subjective
\nperiods of human development must always be immeasurably the most fruitful and creative. In the others he either seizes
\non 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
\nback to himself, back to the root of his living and infinite possibilities, and the potentiality of a new and perfect selfcreation begins to widen before him. He discovers his real place in Nature and opens his eyes to the greatness of his
\ndestiny. <\/p>\n

\n\t\t\tExistence is an infinite and therefore indefinable and illimitable Reality which figures itself out in multiple values of life. It begins, at least in our field of existence, with a material figure of
\nitself, a mould of firm substance into which and upon which it can build, \u2014 worlds, the earth, the body. Here it stamps firmly
\nand fixes the essential law of its movement. That law is that all things are one in their being and origin, one in their general
\nlaw of existence, one in their interdependence and the universal pattern of their relations; but each realises this unity of purpose
\nand being on its own lines and has its own law of variation by which it enriches the universal existence. In Matter variation is
\nlimited; there is variation of type, but, on the whole, uniformity of the
\n\t\t\tindividuals of the type. <\/p>\n

\n\t\t\tPage \u2013<\/font>63<\/p>\n

\n

<\/font> <\/font><\/p>\n

\nThese individuals have a separate movement, but yet the same movement; subject to some minute
\ndifferences, they adhere to one particular pattern and have the same assemblage of properties. Variety within the type, apart
\nfrom minor unicities of detail, is gained by variation of group sub-types belonging to one general kind, species and sub-species
\nof the same genus. In the development of Life, before mind has become self-conscious, the same law predominates; but, in
\nproportion as life grows and still more when mind emerges, the individual also arrives at a greater and more vital power
\nof variation. He acquires the freedom to develop according, no doubt, to the general law of Nature and the general law
\nof his type, but also according to the individual law of his being. <\/p>\n

\n\t\t\tMan, 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
\nhis law of being and his development, by the liberation of the mental will which enables him under the secret control of the
\nuniversal Will to manage more and more the materials and lines of his development and by the capacity in the end to go
\nbeyond himself, beyond his mentality and open his consciousness into that from which mind, life and body proceed. He
\ncan even, however imperfectly at present, get at his highest to some consciousness of the Reality which is his true being and
\npossess consciously also, as nothing else in terrestrial Nature can possess, the Self, the Idea, the Will which have constituted
\nhim and can become by that the master of his own nature and increasingly, not 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
\nitself in all Nature and, becoming one with it in his being, his force, his consciousness, his will, his knowledge, to possess at
\nonce humanly and divinely \u2014 according to the law and nature of human existence, but of human existence fulfilled in God
\nand fulfilling God in the world \u2014 both himself and the world is the destiny of
\n\t\t\tman and the object of his individual and social existence.1<\/sup>    <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t1 <\/font><\/sup>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
\nbe 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
\nrace still remains, if not for all in the same degree or at the same time, yet in an eventual fulfilment.<\/font><\/p>\n

\n\t\t\tPage \u2013<\/font>64<\/p>\n

\n

<\/font> <\/font><\/p>\n

\n\t\t\tThis is done primarily through the individual man; for this end man has become an individual soul, that the One may find
\nand manifest Himself in each human being. That end is not indeed achieved by the individual human being in his unaided
\nmental force. He needs the help of the secret Divine above his mentality in his superconscient self; he needs the help also of
\nthe secret Divine around him in Nature and in his fellow-men. Everything in Nature is an occasion for him to develop his divine
\npotentiality, an occasion which he has a certain relative freedom to use or to misuse, although in the end both his use and misuse
\nof his materials are overruled in their results by the universal Will so as to assist eventually the development of his law of
\nbeing and his destiny. All life around him is a help towards the divine purpose in him; every human being is his fellowworker and assists him whether by association and union or by strife and opposition. Nor does he achieve his destiny as the
\nindividual Man for the sake of the individual soul alone, \u2014 a lonely salvation is not his complete ideal,
\n\t\t\t\u2014 but for the world
\nalso 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
\nhe achieves it by the stress, not really of his separate individual Will, but of the universal Will in its movement towards the goal
\nof its cycles. <\/p>\n

\n\t\t\tThe object of all society should be, therefore, and must
\nbecome, as man grows conscious of his real being, nature and destiny and not as now only of a part of it, first to provide the
\nconditions of life and growth by which individual Man, \u2014 not isolated men or a class or a privileged race, but all individual men
\naccording to their capacity, \u2014 and the race through the growth of its
\n\t\t\tindividuals may travel towards this divine perfection. <\/p>\n

\n\t\t\tPage \u2013<\/font>65<\/p>\n

\n

<\/font> <\/font><\/p>\n

\nIt must be, secondly, as mankind generally more and more grows
\nnear to some figure of the Divine in life and more and more men arrive at it, \u2014 for the cycles are many and each cycle has its own
\nfigure of the Divine in man, \u2014 to express in the general life of mankind, the light, the power, the beauty, the harmony, the joy
\nof the Self that has been attained and that pours itself out in a freer and nobler humanity. Freedom and harmony express the
\ntwo necessary principles of variation and oneness, \u2014 freedom of the individual, the group, the race, coordinated harmony of
\nthe individual’s forces and of the efforts of all individuals in the group, of all groups in the race, of all races in the kind,
\n\t\t\t\u2014 and these are the two conditions of healthy progression and successful arrival. To realise them and to combine them has been
\nthe obscure or half-enlightened effort of mankind throughout its history, \u2014 a task difficult indeed and too imperfectly seen and
\ntoo clumsily and mechanically pursued by the reason and desires to be satisfactorily achieved until man grows by self-knowledge
\nand self-mastery to the possession of a spiritual and psychical unity with his fellow-men. As we realise more and more the right
\nconditions, we shall travel more luminously and spontaneously towards our goal and, as we draw nearer to a clear sight of our
\ngoal, we shall realise better and better the right conditions. The Self in man enlarging light and knowledge and harmonising will
\nwith 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
\nlaw of progress and the secret of his impulse towards perfection. <\/p>\n

\n\t\t\tMankind upon earth is one foremost self-expression of the
\nuniversal Being in His cosmic self-unfolding; he expresses, under the conditions of the terrestrial world he inhabits, the mental
\npower of the universal existence. All mankind is one in its nature, physical, vital, emotional, mental and ever has been in
\nspite of all differences of intellectual development ranging from the poverty of the Bushman and negroid
\n\t\t\tto the rich cultures of Asia and Europe, and the whole race has, as
\n\t\t\tthe human totality, one destiny which it seeks and increasingly
\n\t\t\tapproaches in the cycles of progression and retrogression it
\n\t\t\tdescribes through the countless millenniums of its history. <\/p>\n

\n\t\t\tPage \u2013<\/font>66<\/p>\n

\n

<\/font> <\/font><\/p>\n

\n\t\t\tNothing which any individual race or nation can triumphantly realise, no victory of
\ntheir self-aggrandisement, illumination, intellectual achievement or mastery over the environment, has any permanent meaning
\nor value except in so far as it adds something or recovers something or preserves something for this human march. The purpose
\nwhich the ancient Indian scripture offers to us as the true object ˙<\/i>
\nof all human action, lokasangraha<\/i>, the holding together of the race in its cyclic evolution, is the constant sense, whether we
\nknow it or know it not, of the sum of our activities. <\/p>\n

\n\t\t\tBut within this general nature and general destiny of
\nmankind each individual human being has to follow the common aim on the lines of his own nature and to arrive at his possible
\nperfection by a growth from within. So only can the race itself attain to anything profound, living and deep-rooted. It cannot
\nbe done brutally, heavily, mechanically in the mass; the group self has no true right to regard the individual as if he were only
\na cell of its body, a stone of its edifice, a passive instrument of its collective life and growth. Humanity is not so constituted. We
\nmiss 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
\nall human potentiality in his own being. That potentiality he has to find, develop, work out from within. No State or legislator
\nor reformer can cut him rigorously into a perfect pattern; no Church or priest can give him a mechanical salvation; no order,
\nno class life or ideal, no nation, no civilisation or creed or ethical, social or religious Shastra can be allowed to say to him
\npermanently, “In this way of mine and thus far shalt thou act and grow and in no other way and no farther shall thy growth
\nbe permitted.” These things may help him temporarily or they may curb and he grows in proportion as he can use them and
\nthen exceed them, train and teach his individuality by them, but assert it always in the end in its divine freedom. Always he is
\nthe traveller of the cycles and his road is forward. <\/p>\n

\n\t\t\tTrue, his life and growth are for the sake of the world, but he can
\n\t\t\thelp the world by his life and growth only in proportion as he can
\n\t\t\tbe more and more freely and widely his own real self. <\/p>\n

\n\t\t\tPage \u2013<\/font>67<\/p>\n

\n

<\/font> <\/font><\/p>\n

\nTrue, he has to use the ideals, disciplines, systems of cooperation which he finds upon his path; but he can only use them well,
\nin their right way and to their right purpose if they are to his life means towards something beyond them and not burdens to
\nbe borne by him for their own sake or despotic controls to be obeyed by him as their slave or subject; for though laws and
\ndisciplines strive to be the tyrants of the human soul, their only purpose is to be its instruments and servants and when their use
\nis over they have to be rejected and broken. True it is, too, that he has to gather in his material from the minds and lives of his
\nfellow-men around him and to make the most of the experience of humanity’s past ages and not confine himself in a narrow
\nmentality; but this he can only do successfully by making all this his own through assimilation of it to the principle of his
\nown nature and through its subservience to the forward call of his enlarging future. The liberty claimed by the struggling
\nhuman mind for the individual is no mere egoistic challenge and revolt, however egoistically or with one-sided exaggeration and
\nmisapplication it may sometimes be advanced; it is the divine instinct within him, the law of the Self, its claim to have room
\nand the one primary condition for its natural self-unfolding. <\/p>\n

\n\t\t\tIndividual man belongs not only to humanity in general, his
\nnature is not only a variation of human nature in general, but he belongs also to his race-type, his class-type, his mental, vital,
\nphysical, spiritual type in which he resembles some, differs from others. According to these affinities he tends to group himself
\nin Churches, sects, communities, classes, coteries, associations whose life he helps, and by them he enriches the life of the
\nlarge economic, social and political group or society to which he belongs. In modern times this society is the nation. By his
\nenrichment of the national life, though not in that way only, he helps the total life of humanity. But it must be noted that he is
\nnot limited and cannot be limited by any of these groupings; he is not merely the noble, merchant, warrior, priest, scholar, artist,
\ncultivator or artisan, not merely the religionist or the worldling or the politician. Nor can he be limited by his nationality; he is
\nnot merely the Englishman or the Frenchman, the Japanese or the Indian; if by a
\n\t\t\tpart of himself he belongs to the nation, by another he exceeds it
\n\t\t\tand belongs to humanity.    <\/p>\n

\n\t\t\tPage \u2013<\/font>68<\/p>\n

\n

<\/font> <\/font><\/p>\n

\n\t\t\tAnd even there
\nis a part of him, the greatest, which is not limited by humanity; he belongs by it to God and to the world of all beings and to
\nthe godheads of the future. He has indeed the tendency of selflimitation and subjection to his environment and group, but
\nhe has also the equally necessary tendency of expansion and transcendence of environment and groupings. The individual
\nanimal is dominated entirely by his type, subordinated to his group when he does group himself; individual man has already
\nbegun to share something of the infinity, complexity, free variation of the Self we see manifested in the world. Or at least
\nhe 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
\nmere shapeless fluidity; it is the tendency to enrich himself with the largest possible material constantly brought in, constantly
\nassimilated and changed by the law of his individual nature into stuff of his growth and divine expansion. <\/p>\n

\n\t\t\tThus the community stands as a mid-term and intermediary value
\n\t\t\tbetween the individual and humanity and it exists not merely for
\n\t\t\titself, but for the one and the other and to help them to fulfil
\n\t\t\teach other. The individual has to live in humanity as well as
\n\t\t\thumanity in the individual; but mankind is or has been too large an
\n\t\t\taggregate to make this mutuality a thing intimate and powerfully
\n\t\t\tfelt in the ordinary mind of the race, and even if humanity becomes
\n\t\t\ta manageable unit of life, intermediate groups and aggregates must
\n\t\t\tstill exist for the purpose of mass-differentiation and the
\n\t\t\tconcentration and combination of varying tendencies in the total
\n\t\t\thuman aggregate. Therefore the community has to stand for a time to
\n\t\t\tthe individual for humanity even at the cost of standing between him
\n\t\t\tand it and limiting the reach of his universality and the wideness
\n\t\t\tof his sympathies. Still the absolute claim of the community, the
\n\t\t\tsociety or the nation to make its growth, perfection, greatness the
\n\t\t\tsole object of human life or to exist for itself alone as against
\n\t\t\tthe individual and the rest of humanity, to take arbitrary
\n\t\t\tpossession of the one and make the hostile assertion of itself
\n\t\t\tagainst the other, whether
\ndefensive or offensive, the law of its action in the world \u2014 and not, as it unfortunately is, a temporary necessity,
\n\t\t\t\u2014 this attitude
\nof societies, races, religions, communities, nations, empires is evidently an aberration of the human reason, quite as much as
\nthe claim of the individual to live for himself egoistically is an aberration and the deformation of a truth. <\/p>\n

\n\t\t\tPage \u2013<\/font>70<\/p>\n

\n

<\/font> <\/font><\/p>\n

\n\t\t\tThe truth deformed into this error is the same with the community as with the individual. The nation or community is an
\naggregate life that expresses the Self according to the general law of human nature and aids and partially fulfils the development
\nand the destiny of mankind by its own development and the pursuit of its own destiny according to the law of its being and
\nthe nature of its corporate individuality. It has like the individual the right to be itself, and its just claim, as against any attempt
\nat domination by other nations or of attack upon its separate development by any excessive tendency of human uniformity
\nand regimentation, is to defend its existence, to insist on being itself, to persist in developing according to the secret Idea within
\nit 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
\nin the interests of humanity. For the only things that we can really call our rights are those conditions which are necessary
\nto our free and sound development, and that again is our right because it is necessary to the development of the world and the
\nfulfilment of the destiny of mankind. <\/p>\n

\n\t\t\tNor does this right to be oneself mean with the nation or community
\n\t\t\tany more than with the individual that it should roll itself up like
\n\t\t\ta hedgehog, shut itself up in its dogmas, prejudices, limitations,
\n\t\t\timperfections, in the form and mould of its past or its present
\n\t\t\tachievement and refuse mental or physical commerce and interchange
\n\t\t\tor spiritual or actual commingling with the rest of the world. For
\n\t\t\tso it cannot grow or perfect itself. As the individual lives by the
\n\t\t\tlife of other individuals, so does the nation by the life of other
\n\t\t\tnations, by accepting from them material for its own mental,
\n\t\t\teconomic and physical life; but it has to assimilate this material,
\n\t\t\tsubject it to the law of its own nature, change it into stuff of
\n\t\t\titself, work upon it by its own free will and consciousness, if it
\n\t\t\twould live securely and grow soundly. <\/p>\n

\n\t\t\tPage \u2013<\/font>70<\/p>\n

\n

<\/font> <\/font><\/p>\n

\n\t\t\tTo have the principle or rule of another nature imposed
\nupon it by force or a de-individualising pressure is a menace to its existence, a wound to its being, a fetter upon its march.
\nAs the free development of individuals from within is the best condition for the growth and perfection of the community, so
\nthe free development of the community or nation from within is the best condition for the growth and perfection of mankind. <\/p>\n

\n\t\t\tThus the law for the individual is to perfect his individuality by free development from within, but to respect and to aid and
\nbe 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
\nhimself out as a force for growth and perfection on humanity. The law for the community or nation is equally to perfect its
\ncorporate existence by a free development from within, aiding and taking full advantage of that of the individual, but to respect
\nand to aid and be aided by the same free development of other communities and nations. Its law is to harmonise its life with
\nthat of the human aggregate and to pour itself out as a force for growth and perfection on humanity. The law for humanity is to
\npursue its upward evolution towards the finding and expression of the Divine in the type of mankind, taking full advantage of
\nthe free development and gains of all individuals and nations and groupings of men, to work towards the day when mankind
\nmay be really and not only ideally one divine family, but even then, when it has succeeded in unifying itself, to respect, aid and
\nbe aided by the free growth and activity of its individuals and constituent aggregates. <\/p>\n

\n\t\t\tNaturally, this is an ideal law which the imperfect human race has never yet really attained and it may be very long before
\nit can attain to it. Man, not possessing, but only seeking to find himself, not knowing consciously, obeying only in the rough
\nsubconsciously or half-consciously the urge of the law of his own nature with stumblings and hesitations and deviations and a
\nseries of violences done to himself and others, has had to advance by a tangle of truth and error, right and wrong, compulsion and
\nrevolt and clumsy adjustments, and he has as yet neither the wideness of
\n\t\t\tknowledge nor the flexibility of mind nor the purity of temperament
\n\t\t\twhich would enable him to follow the law of liberty and harmony
\n\t\t\trather than the law of discord and regimentation, compulsion and
\n\t\t\tadjustment and strife. <\/p>\n

\n\t\t\tPage \u2013<\/font>71<\/p>\n

\n

<\/font> <\/font><\/p>\n

\nStill it is the very
\nbusiness of a subjective age when knowledge is increasing and diffusing itself with an unprecedented rapidity, when capacity
\nis generalising itself, when men and nations are drawn close together and partially united though in an inextricable, confused
\nentanglement of chaotic unity, when they are being compelled to know each other and impelled to know more profoundly
\nthemselves, mankind, God and the world and when the idea of self-realisation for men and nations is coming consciously to the
\nsurface, \u2014 it is the natural work and should be the conscious hope of man in such an age to know himself truly, to find the
\nideal law of his being and his development and, if he cannot even then follow it ideally owing to the difficulties of his egoistic
\nnature, still to hold it before him and find out gradually the way by which it can become more and more the moulding principle
\nof his individual and social existence.   <\/p>\n

\n\t\t\tPage \u2013<\/font>72<\/font><\/p>\n

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

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