{"id":3045,"date":"2013-07-13T01:45:36","date_gmt":"2013-07-13T01:45:36","guid":{"rendered":"http:\/\/localhost\/?p=3045"},"modified":"2013-07-13T01:45:36","modified_gmt":"2013-07-13T01:45:36","slug":"55-diversity-in-oneness-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\/55-diversity-in-oneness-vol-25-the-human-cycle","title":{"rendered":"-55_Diversity in Oneness.htm"},"content":{"rendered":"
\n\n\n
\n\t <\/p>\n

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

\n\t\t\t <\/p>\n

\n\t\t\tDiversity in Oneness<\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

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

\n\t\t\tBut uniformity is not the law of life. Life exists by diversity; it
\ninsists that every group, every being shall be, even while one with all the rest in its universality, yet by some principle or ordered
\ndetail of variation unique. The over-centralisation which is the condition of a working uniformity, is not the healthy method of
\nlife. Order is indeed the law of life, but not an artificial regulation. The sound order is that which comes from within as the
\nresult of a nature that has discovered itself and found its own law and the law of its relations with others. Therefore the truest
\norder is that which is founded on the greatest possible liberty; for liberty is at once the condition of vigorous variation and the
\ncondition of self-finding. Nature secures variation by division 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 sound and in consonance with the deepest laws
\nof life must be founded on free groupings, and the groupings again must be the natural association of free individuals. This is
\n   <\/p>\n

\n\t\t\tPage – 513<\/font><\/p>\n

\n

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

\n\t\t\tan ideal which it is certainly impossible to realise under present conditions or perhaps in any near future of the human race; but
\nit is an ideal which ought to be kept in view, for the more we can approximate to it, the more we can be sure of being on the right
\nroad. The artificiality of much in human life is the cause of its most deep-seated maladies; it is not faithful to itself or sincere
\nwith Nature and therefore it stumbles and suffers. <\/p>\n

\n\t\t\tThe utility, the necessity of natural groupings may be seen if
\nwe consider the purpose and functioning of one great principle of division in Nature, her insistence on diversity of language.
\nThe seeking for a common language for all mankind was very strong at the close of the last and the beginning of the present
\ncentury and gave rise to several experiments, none of which could get to any vital permanence. Now whatever may be the
\nneed of a common medium of communication for mankind and however it may be served by the general use either of an artificial
\nand conventional language or of some natural tongue, as Latin, and later on to a slight extent French, was for some time the
\ncommon cultural tongue of intercourse between the European nations or Sanskrit for the Indian peoples, no unification which
\ndestroyed or overshadowed, dwarfed and discouraged the large and free use of the varying natural languages of humanity, could
\nfail to be detrimental to human life and progress. The legend of the Tower of Babel speaks of the diversity of tongues as a curse
\nlaid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation
\nand increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon
\nit. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no
\npurpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this
\nexcess, though it existed in the past,1 is hardly a possibility of the future. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t1 In India the pedants enumerate I know not how many hundred languages. This is a stupid misstatement; there are about a dozen great tongues; the rest are either dialects
\nor aboriginal survivals of tribal speech that are bound to disappear.  <\/font><\/p>\n

\n\t\t\t Page \u2013 514<\/p>\n

\n

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

\n\t\t\tThe tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to
\nknowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack
\nof sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings.
\nBut this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished,
\nbut with closer intercourse and the growing desire of men and nations for the knowledge of each other’s thought and spirit and
\npersonality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not
\nbecome inoperative. <\/p>\n

\n\t\t\tDiversity of language serves two important ends of the
\nhuman spirit, a use of unification and a use of variation. A language helps to bring those who speak it into a certain large
\nunity of growing thought, formed temperament, ripening spirit. It is an intellectual, aesthetic and expressive bond which tempers
\ndivision where division exists and strengthens unity where unity has been achieved. Especially it gives self-consciousness to
\nnational or racial unity and creates the bond of a common selfexpression and a common record of achievement. On the other
\nhand, it is a means of national differentiation and perhaps the most powerful of all, not a barren principle of division merely,
\nbut a fruitful and helpful differentiation. For each language is the sign and power of the soul of the people which naturally speaks it. Each develops therefore its own peculiar spirit, thought-temperament, way of dealing with life and knowledge
\nand experience. If it receives and welcomes the thought, the life-experience, the spiritual impact of other nations, still it
\ntransforms them into something new of its own and by that power of transmutation it enriches the life of humanity with its
\nfruitful borrowings and does not merely repeat what had been gained elsewhere. Therefore it is of the utmost value to a nation,
\na human group-soul, to preserve its language and to make of it  a strong
\n\t\t\tand living cultural instrument.   <\/p>\n

\n\t\t\tPage \u2013 315<\/p>\n

\n

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

\n\t\t\tA nation, race or people which loses its language cannot live its whole life or its real life.
\nAnd this advantage to the national life is at the same time an advantage to the general life of the human race. <\/p>\n

\n\t\t\tHow much a distinct human group loses by not possessing a separate
\n\t\t\ttongue of its own or by exchanging its natural self-expression for
\n\t\t\tan alien form of speech, can be seen by the examples of the British
\n\t\t\tcolonies, the United States of America and Ireland. The colonies are
\n\t\t\treally separate peoples in the psychological sense, although they
\n\t\t\tare not as yet separate nations. English, for the most part or at
\n\t\t\tthe lowest in great part, in their origin and political and social
\n\t\t\tsympathy, they are yet not replicas of England, but have already a
\n\t\t\tdifferent temperament, a bent of their own, a developing special
\n\t\t\tcharacter. But this new personality can only appear in the more
\n\t\t\toutward and mechanical parts of their life and even there in no
\n\t\t\tgreat, effective and fruitful fashion. The British colonies do not
\n\t\t\tcount in the culture of the world, because they have no native
\n\t\t\tculture, because by the fact of their speech they are and must be
\n\t\t\tmere provinces of England. Whatever peculiarities they may develop
\n\t\t\tin their mental life tend to create a type of provincialism and not
\n\t\t\ta central intellectual, aesthetic, spiritual life of their own with
\n\t\t\tits distinct importance for mankind. For the same reason the whole
\n\t\t\tof America, in spite of its powerfully independent political and
\n\t\t\teconomic being, has tended to be culturally a province of Europe,
\n\t\t\tthe south and centre by their dependence on the Spanish, and the
\n\t\t\tnorth by its dependence on the English language. The life of the
\n\t\t\tUnited States alone tends and strives to become a great and separate
\n\t\t\tcultural existence, but its success is not commensurate with its
\n\t\t\tpower. Culturally, it is still to a great extent a province of
\n\t\t\tEngland. Neither its literature, in spite of two or three great
\n\t\t\tnames, nor its art nor its thought, nor anything else on the higher
\n\t\t\tlevels of the mind, has been able to arrive at a vigorous maturity
\n\t\t\tindependent in its soul-type. <\/p>\n

\n\t\t\tPage \u2013 516<\/p>\n

\n

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

\n\t\t\tAnd this because its instrument of self-expression, the language
\n\t\t\twhich the national mind ought to shape and be in turn shaped by it,
\n\t\t\twas formed and must continue to be formed by another country with a
\n\t\t\tdifferent mentality and
\nmust there find its centre and its law of development. In old times, America would have evolved and changed the English
\nlanguage according to its own needs until it became a new speech, as the mediaeval nations dealt with Latin, and arrived
\nin this way at a characteristic instrument of self-expression; but under modern conditions this is not easily possible.2
\n\t\t\t<\/sup> <\/p>\n

\n\t\t\tIreland had its own tongue when it had its own free nationality and culture and its loss was a loss to humanity as
\nwell as to the Irish nation. For what might not this Celtic race with its fine psychic turn and quick intelligence and delicate
\nimagination, which did so much in the beginning for European culture and religion, have given to the world through all these
\ncenturies under natural conditions? But the forcible imposition of a foreign tongue and the turning of a nation into a province
\nleft Ireland for so many centuries mute and culturally stagnant, a dead force in the life of Europe. Nor can we count as an
\nadequate compensation for this loss the small indirect influence of the race upon English culture or the few direct contributions
\nmade by gifted Irishmen forced to pour their natural genius into a foreign mould of thought. Even when Ireland in her struggle
\nfor freedom was striving to recover her free soul and give it a voice, she has been hampered by having to use a tongue which
\ndoes not naturally express her spirit and peculiar bent. In time she may conquer the obstacle, make this tongue her own, force
\nit to express her, but it will be long, if ever, before she can do it with the same richness, force and unfettered individuality as
\nshe would have done in her Gaelic speech. That speech she had tried to recover but the natural obstacles have been and are
\nlikely always to be too heavy and too strongly established for any complete success in that endeavour. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t2 It is affirmed that now such an independent development is taking place in America; it has to be seen how far this becomes a truly vigorous reality: at present it has amounted
\n only to a provincial turn, a sort of national slang or a racy oddity. Even in the farthest
\ndevelopment it would only be a sort of dialect, not a national language.  <\/font> <\/p>\n

\n\t\t\tPage \u2013 518 <\/p>\n

\n

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

\n\t\t\tModern India is another striking example. Nothing has stood more in the way of the rapid progress in India, nothing
\nhas more successfully prevented her self-finding and development under modern conditions than the long overshadowing
\nof the Indian tongues as cultural instruments by the English language. It is significant that the one sub-nation in India which
\nfrom the first refused to undergo this yoke, devoted itself to the development of its language, made that for long its principal
\npreoccupation, gave to it its most original minds and most living energies, getting through everything else perfunctorily, neglecting commerce, doing politics as an intellectual and oratorical pastime,
\n\t\t\t\u2014 that it is Bengal which first recovered its soul, respiritualised itself, forced the whole world to hear of its great spiritual personalities, gave it the first modern Indian poet and
\nIndian scientist of world-wide fame and achievement, restored the moribund art of India to life and power, first made her
\ncount again in the culture of the world, first, as a reward in the outer life, arrived at a vital political consciousness and a living
\npolitical movement not imitative and derivative in its spirit and its central ideal.3 For so much does language count in the life of
\na nation; for so much does it count to the advantage of humanity at large that its group-souls should preserve and develop and use
\nwith a vigorous group-individuality their natural instrument of expression. <\/p>\n

\n\t\t\tA common language makes for unity and therefore it might be said that the unity of the human race demands unity of language; the advantages of diversity must be foregone for this greater good, however serious the temporary sacrifice. But it
\nmakes for a real, fruitful, living unity, only when it is the natural expression of the race or has been made natural by a long adaptation and development from within. The history of universal tongues spoken by peoples to whom they were not natural, is not
\nencouraging. Always they have tended to become dead tongues, sterilising so long as they kept their hold, fruitful only when they
\nwere decomposed and broken up into new derivative languages or departed leaving the old speech, where that still persisted, to
\nrevive with this new stamp and influence upon it. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t3 Now, of course, everything has changed and these remarks are no longer applicable to the actual state of things in India.
\n   <\/font><\/p>\n

\n\t\t\tPage \u2013  518<\/p>\n

\n

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

\n\t\t\tLatin, after its first century of general domination in the West, became a
\ndead thing, impotent for creation, and generated no new or living and evolving culture in the nations that spoke it; even so
\ngreat a force as Christianity could not give it a new life. The times during which it was an instrument of European thought,
\nwere precisely those in which that thought was heaviest, most traditional and least fruitful. A rapid and vigorous new life only
\ngrew up when the languages which appeared out of the detritus of dying Latin or the old languages which had not been lost took
\nits place as the complete instruments of national culture. For it is not enough that the natural language should be spoken by the
\npeople; it must be the expression of its higher life and thought. A language that survives only as a patois or a provincial tongue
\nlike Welsh after the English conquest or Breton or Provencal inFrance or as Czech survived once in Austria or Ruthenian and Lithuanian in imperial Russia, languishes, becomes sterile and
\ndoes not serve all the true purpose of survival. <\/p>\n

\n\t\t\tLanguage is the sign of the cultural life of a people, the
\nindex of its soul in thought and mind that stands behind and enriches its soul in action. Therefore it is here that the phenomena and utilities of diversity may be most readily seized, more than in mere outward things; but these truths are important
\nbecause they apply equally to the thing which it expresses and symbolises and serves as an instrument. Diversity of language
\nis worth keeping because diversity of cultures and differentiation of soul-groups are worth keeping and because without that
\ndiversity life cannot have full play; for in its absence there is a danger, almost an inevitability of decline and stagnation. The
\ndisappearance of national variation into a single uniform human unity, of which the systematic thinker dreams as an ideal and
\nwhich we have seen to be a substantial possibility and even a likelihood if a certain tendency becomes dominant, might lead
\nto political peace, economic well-being, perfect administration, the solution of a hundred material problems, as did on a lesser
\nscale the Roman unity in old times; but to what eventual good if it leads also to an uncreative sterilisation of the mind and
\n \t\t\tthe stagnation of the soul of the race? In laying this stress on
\n\t\t\tculture, on the things of the mind and the spirit there need be no
\n\t\t\tintention of undervaluing the outward material side of life; it is
\n\t\t\tnot at all my purpose to belittle that to which Nature always
\n\t\t\tattaches so insistent an importance.  <\/p>\n

\n\t\t\t Page \u2013 519<\/p>\n

\n

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

\n\t\t\t  On the contrary, the inner and the outer depend upon each other. For we see that in the
\nlife of a nation a great period of national culture and vigorous mental and soul life is always part of a general stirring and
\nmovement which has its counterpart in the outward political, economic and practical life of the nation. The cultural brings
\nabout or increases the material progress but also it needs it that it may itself flourish with an entirely full and healthy vigour.
\nThe peace, well-being and settled order of the human world is a thing eminently to be desired as a basis for a great worldculture in which all humanity must be united; but neither of these unities, the outward or inward, ought to be devoid of an
\nelement even more important than peace, order and well-being, \u2014 freedom and vigour of life, which can only be assured by
\nvariation and by the freedom of the group and of the individual. Not then a uniform unity, not a logically simple, a scientifically
\nrigid, a beautifully neat and mechanical sameness, but a living oneness full of healthy freedom and variation is the ideal which
\nwe should keep in view and strive to get realised in man’s future. <\/p>\n

\n\t\t\tBut how is this difficult end to be secured? For if an excessive
\n\t\t\tuniformity and centralisation tends to the disappearance of
\n\t\t\tnecessary variations and indispensable liberties, a vigorous
\n\t\t\tdiversity and strong group-individualism may lead to an incurable
\n\t\t\tpersistence or constant return of the old separatism which will
\n\t\t\tprevent human unity from reaching completeness or even will not
\n\t\t\tallow it to take firm root. For it will not be enough for the
\n\t\t\tconstituent groups or divisions to have a certain formal
\n\t\t\tadministrative and legislative separateness like the States of the
\n\t\t\tAmerican union if, as there, there is liberty only in mechanical
\n\t\t\tvariations and all vivid departures from the general norm proceeding
\n\t\t\tfrom a profounder inner variation are discouraged or forbidden. Nor
\n\t\t\twill it be sufficient to found a unity plus local independence of
\n\t\t\tthe German type; for there the real overriding force was a
\nunifying and disciplined Prussianism and independence survived only in form. <\/p>\n

\n\t\t\tPage \u2013 520<\/p>\n

\n

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

\n\t\t\tNor will even the English colonial system give us
\nany useful suggestion; for there is there local independence and a separate vigour of life, but the brain, heart and central spirit
\nare in the metropolitan country and the rest are at the best only outlying posts of the Anglo-Saxon idea.4 The Swiss cantonal
\nlife offers no fruitful similitude; for apart from the exiguity of its proportions and frame, there is the phenomenon of a single Swiss life and practical spirit with a mental dependence on three foreign cultures sharply dividing the race; a common Swiss
\nculture does not exist. The problem is rather, on a larger and more difficult scale and with greater complexities, that which
\noffered itself for a moment to the British Empire, how, if it is at all possible, to unite Great Britain, Ireland, the Colonies,
\nEgypt, India in a real oneness, throw their gains into a common stock, use their energies for a common end, help them to find the
\naccount of their national individuality in a supra-national life, yet preserve that individuality,
\n\t\t\t\u2014 Ireland keeping the Irish soul
\nand life and cultural principle, India the Indian soul and life and cultural principle, the other units developing theirs, not united
\nby a common Anglicisation, which was the past empire-building ideal, but held together by a greater as yet unrealised principle
\nof free union. Nothing was suggested at any time in the way of a solution except some sort of bunch or rather bouquet system,
\nunifying its clusters not by the living stalk of a common origin or united past, for that does not exist, but by an artificial thread
\nof administrative unity which might at any moment be snapped irretrievably by centrifugal forces. <\/p>\n

\n\t\t\tBut after all, it may be said, unity is the first need and should be achieved at any cost, just as national unity was achieved by
\ncrushing out the separate existence of the local units; afterwards a new principle of group-variation may be found other than the
\nnation-unit. But the parallel here becomes illusory, because 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
\n\t\t\tsimilar large units. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t4 This may be less so than before, but the improvement does not go very far.  
\n\t\t\t<\/font><\/p>\n

\n\t\t\tPage \u2013 521 <\/p>\n

\n

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

\n\t\t\tThe old richness of small units which gave such splendid cultural, but such unsatisfactory political
\nresults in Greece, Italy and India was lost, but the principle of life made vivid by variative diversity was preserved with nations
\nfor the diverse units and the cultural life of a continent for the common background. Here nothing of the kind is possible.
\nThere will be a sole unity, the world-nation; all outer source of diversity will disappear. Therefore the inner source has to
\nbe modified indeed, subordinated in some way, but preserved and encouraged to survive. It may be that this will not happen;
\nthe unitarian idea may forcefully prevail and turn the existing nations into mere geographical provinces or administrative departments of a single well-mechanised State. But in that case the outraged need of life will have its revenge, either by a stagnation,
\na collapse and a detrition fruitful of new separations or by some principle of revolt from within. A gospel of Anarchism might
\nenforce itself, for example, and break down the world-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, creation and destruction, realisation and relapse
\ncannot be, if not altogether avoided, yet mitigated in its action and led to a more serene and harmonious working.
\n   <\/p>\n

\n\t\t\tPage \u2013 522<\/p>\n

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

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