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    Excerpt from Sri Aurobindo's The Human Cycle, pp. 226-230

The true and full spiritual aim in society will regard man not as a mind, a life and a body, but as a soul incarnated for a divine fulfilment upon earth, not only in heavens beyond, which after all it need not have left if it had no divine business here in the world of physical, vital and mental nature. It will therefore regard the life, mind and body neither as ends in themselves, sufficient for their own satisfaction, nor as mortal members full of disease which have only to be dropped off for the rescued spirit to flee away into its own pure regions, but as first instruments of the soul, the yet imperfect instruments of an unseized diviner purpose. It will believe in their destiny and help them to believe in themselves, but for that very reason in their highest and not only in their lowest or lower possibilities. Their destiny will be, in its view, to spiritualise themselves so as to grow into visible members of the spirit, lucid means of its manifestation, themselves spiritual, illumined, more and more conscious and perfect. For, accepting the truth of man's soul as a thing entirely divine in its essence, it will accept also the possibility of his whole being becoming divine in spite of Nature's first patent contradictions of this possibility, her darkened denials of this ultimate certitude, and even with these as a necessary earthly starting-point. And as it will regard man the individual, it will regard too man the collectivity as a soul-form of the Infinite, a collective soul myriadly embodied upon earth for a divine fulfilment in its manifold relations and its multitudinous activities. Therefore it will hold sacred all the different parts of man's life which correspond to the parts of his being, all his physical, vital, dynamic, emotional, aesthetic, ethical, intellectual, psychic evolution, and see in them instruments for a growth towards a diviner living. It will regard every human society, nation, people or other organic aggregate from the same standpoint, sub-souls, as it were, means of a complex manifestation and self-fulfilment of the Spirit, the divine Reality, the conscious Infinite in man upon earth. The possible godhead of man because he is inwardly of one being with God will be its one solitary creed and dogma.

 

But it will not seek to enforce even this one uplifting dogma by any external compulsion upon the lower members of man's natural being; for that is nigraha, a repressive contraction of the nature which may lead to an apparent suppression of the evil, but not to a real and healthy growth of the good; it will rather hold up this creed and ideal as a light and inspiration to all his members to grow into the godhead from within themselves, to become freely divine. Neither in the individual nor in the society will it seek to imprison, wall in, repress, impoverish, but to let in the widest air and the highest light. A large liberty will be the law of a spiritual society and the increase of freedom a sign of the growth of human society towards the possibility of true spiritualisation. To spiritualise in this sense a society of slaves, slaves of power, slaves of authority, slaves of custom, slaves of dogma, slaves of all sorts of imposed laws which they live under rather than live by them, slaves internally of their own weakness, ignorance and passions from whose worst effect they seek or need to be protected by another and external slavery, can never be a successful endeavour. They must shake off their fetters first in order to be fit for a higher freedom. Not that man has not to wear many a yoke in his progress upward; but only the yoke which he accepts because it represents, the more perfectly the better, the highest inner law of his nature and its aspiration, will be entirely helpful to him. The rest buy their good results at a heavy cost and may retard as much as or even more than they accelerate his progress.

 

The spiritual aim will recognise that man as he grows in his being must have as much free space as possible for all its members to grow in their own strength, to find out themselves and their potentialities. In their freedom they will err, because experience comes through many errors, but each has in itself a divine principle and they will find it out, disengage its presence, significance and law as their experience of themselves deepens and increases. Thus true spirituality will not lay a yoke upon science and philosophy or compel them to square their conclusions with any statement of dogmatic religious or even of assured spiritual truth, as some of the old religions attempted, vainly, ignorantly, with an unspiritual obstinacy and arrogance. Each part of man's being has its own dharma which it must follow and will follow in the end, put on it what fetters you please. The dharma of science, thought and philosophy is to seek for truth by the intellect dispassionately, without prepossession and prejudgment, with no other first propositions than the law of thought and observation itself imposes. Science and philosophy are not bound to square their observations and conclusions with any current ideas of religious dogma or ethical rule or aesthetic prejudice. In the end, if left free in their action, they will find the unity of Truth with Good and Beauty and God and give these a greater meaning than any dogmatic religion or any formal ethics or any narrower aesthetic idea can give us. But meanwhile they must be left free even to deny God and good and beauty if they will, if their sincere observation of things so points them. For all these rejections must come round in the end of their circling and return to a larger truth of the things they refuse. Often we find atheism both in individual and society a necessary passage to deeper religious and spiritual truth: one has sometimes to deny God in order to find him; the finding is inevitable at the end of all earnest scepticism and denial.

 

The same law holds good in Art; the aesthetic being of man rises similarly on its own curve towards its diviner possibilities. The highest aim of the aesthetic being is to find the Divine through beauty; the highest Art is that which by an inspired use of significant and interpretative form unseals the doors of the spirit. But in order that it may come to do this greatest thing largely and sincerely, it must first endeavour to see and depict man and Nature and life for their own sake, in their own characteristic truth and beauty; for behind these first characters lies always the beauty of the Divine in life and man and Nature and it is through their just transformation that what was at first veiled by them has to be revealed. The dogma that Art must be religious or not be at all, is a false dogma, just as is the claim that it must be subservient to ethics or utility or scientific truth or philosophic ideas. Art may make use of these things as elements, but it has its own svadharma, essential law, and it will rise to the widest spirituality by following out its own natural lines with no other yoke than the intimate law of its own being.

 

Even with the lower nature of man, though here we are naturally led to suppose that compulsion is the only remedy, the spiritual aim will seek for a free self-rule and development from within rather than a repression of his dynamic and vital being from without. All experience shows that man must be given a certain freedom to stumble in action as well as to err in knowledge so long as he does not get from within himself his freedom from wrong movement and error; otherwise he cannot grow. Society for its own sake has to coerce the dynamic and vital man, but coercion only chains up the devil and alters at best his form of action into more mitigated and civilised movements; it does not and cannot eliminate him. The real virtue of the dynamic and vital being, the Life Purusha, can only come by his finding a higher law and spirit for his activity within himself; to give him that, to illuminate and transform and not to destroy his impulse is the true spiritual means of regeneration.

 

Thus spirituality will respect the freedom of the lower members, but it will not leave them to themselves; it will present to them the truth of the spirit in themselves, translated into their own fields of action, presented in a light which illumines all their activities and shows them the highest law of their own freedom. It will not, for instance, escape from scientific materialism by a barren contempt for physical life or a denial of Matter, but pursue rather the sceptical mind into its own affirmations and denials and show it there the Divine. If it cannot do that, it is proved that it is itself unenlightened or deficient, because one-sided, in its light. It will not try to slay the vitality in man by denying life, but will rather reveal to life the divine in itself as the principle of its own transformation. If it cannot do that, it is because it has itself not yet wholly fathomed the meaning of the creation and the secret of the Avatar.

 

The spiritual aim will seek to fulfil itself therefore in a fullness of life and man's being in the individual and the race which will be the base for the heights of the spirit,—the base becoming in the end of one substance with the peaks. It will not proceed by a scornful neglect of the body, nor by an ascetic starving of the vital being and an utmost bareness or even squalor as the rule of spiritual living, nor by a puritanic denial of art and beauty and the aesthetic joy of life, nor by a neglect of science and philosophy as poor, negligible or misleading intellectual pursuits,—though the temporary utility even of these exaggerations as against the opposite excesses need not be denied; it will be all things to all, but in all it will be at once their highest aim and meaning and the most all-embracing expression of themselves in which all they are and seek for will be fulfilled. It will aim at establishing in society the true inner theocracy, not the false theocracy of a dominant Church or priesthood, but that of the inner Priest, Prophet and King. It will reveal to man the divinity in himself as the Light, Strength, Beauty, Good, Delight, Immortality that dwells within and build up in his outer life also the kingdom of God which is first discovered within us. It will show man the way to seek for the Divine in every way of his being, sarvabhavena,(1) and so find it and live in it, that however—even in all kinds of ways—he lives and acts, he shall live and act in that,(2) in the Divine, in the Spirit, in the eternal Reality of his being.

 

1Gita.
2 Gita. Sarvatha vartamano'pi sa yogi mayi vartate.

 

 

    Excerpt from Sri Aurobindo's The Ideal of Human Unity, pp. 427-431

 

In principle, then, the ideal unification of mankind would be a system in which, as a first rule of common and harmonious life, the human peoples would be allowed to form their own groupings according to their natural divisions of locality, race, culture, economic convenience and not according to the more violent accidents of history or the egoistic will of powerful nations whose policy it must always be to compel the smaller or less timely organised to serve their interests as dependents or obey their commands as subjects. The present arrangement of the world has been worked out by economic forces, by political diplomacies, treaties and purchases and by military violence without regard to any moral principle or any general rule of the good of mankind. It has served roughly certain ends of the World-Force in its development and helped at much cost of bloodshed, suffering, cruelty, oppression and revolt to bring humanity more together. Like all things that, though in themselves unideal, have been and have asserted themselves with force, it has had its justification, not moral but biological, in the necessity of the rough methods which Nature has to use with a half-animal mankind as with her animal creation. But the great step of unification once taken, the artificial arrangements which have resulted would no longer have any reason for existence. It would be so in the first place because the convenience and good of the world at large and not the satisfaction of the egoism, pride and greed of particular nations would be the object to be held in view, in the second because whatever legitimate claim any nation might have upon others, such as necessities of economic well-being and expansion, would be arranged for in a soundly organised world-union or world-state no longer on the principle of strife and competition, but on a principle of cooperation or mutual adjustment or at least of competition regulated by law and equity and just interchange. Therefore no ground would remain for forced and artificial groupings except that of historical tradition or accomplished fact which would obviously have little weight in a great change of world conditions impossible to achieve unless the race is prepared to break hundreds of traditions and unsettle the great majority of accomplished facts.

 

The first principle of human unity, groupings being necessary, should be a system of free and natural groupings which would leave no room for internal discords, mutual incompatibilities and repression and revolt as between race and race or people and people. For otherwise the world-state would be founded in part at least upon a system of legalised injustice and repression or at the best upon a principle of force and compulsion, however mitigated. Such a system would contain dissatisfied elements eager to seize upon any hope of change and throw their moral force and whatever material power they might still keep on the side of any velleities that might appear in the race towards disorder, secession, dissolution of the system and perhaps a return to the old order of things. Moral centres of revolt would thus be preserved which, given the restlessness of the human mind, could not fail to have, in periods favourable to them, a great power of contagion and self-diffusion. In fact, any system which would appear to stereotype anomalies, eternise injustice and inequality or rest permanently on a principle of compulsion and forced subjection, could have no security and would be condemned by its very nature to transience.

 

This was the principal weakness of the drift during the war towards the settlement of the world on the basis of the actual status quo that followed the recent world convulsion. Such a settlement must have had the vice of fixing conditions which in their nature must be transient. It would mean not only the rule of this or that nation over dissatisfied foreign minorities but the supremacy of Europe over most of Asia and all Africa. A league or incipient unity of the nations would be equivalent under such conditions to the control of the enormous mass of mankind by an oligarchy of a few white races. Such could not be the principle of a long-enduring settlement of the world. For then one of two alternatives would be inevitable. The new system would have to support by law and force the existing condition of things and resist any attempt at radical change; but this would lead to an unnatural suppression of great natural and moral forces and in the end a tremendous disorder, perhaps a world-shattering explosion. Or else some general legislative authority and means of change would have to be established by which the judgment and sentiment of mankind would be able to prevail over imperialistic egoisms and which would enable the European, Asiatic and African peoples now subject to make the claims of their growing self-consciousness felt in the councils of the world.(1) But such an authority, interfering with the egoisms of great and powerful empires, would be difficult to establish, slow to act and not by any means at ease in its exercise of power or moral influence or likely to be peaceful or harmonious in its deliberations. It would either reduce itself to a representative of the sentiments and interests of a ruling oligarchy of great Powers or end in such movements of secession and civil war between the States as settled the question of slavery in America. There would be only one other possible issue,—that the liberal sentiments and principles at first aroused by the war in Europe should become settled and permanent forces of action and extend themselves to the dealings of European nations with their non-European dependencies. In other words, it must become a settled political principle with European nations to change the character of their imperialism and convert their empires as soon as might be from artificial into true psychological unities.

 

But that would end inevitably in the recognition of the principle we have advanced, the arrangement of the world in a system of free and natural and not as hitherto of partly free and partly forced groupings. For a psychological unity could only be assured by a free assent of nations now subject to their inclusion in the imperial aggregate and the power of free assent would imply a power of free dissent and separation. If owing to incompatibility of culture, temperament or economic or other interest the psychological unity could not be established, either such separation would be inevitable or else there must be a resort to the old principle of force,—a difficult matter when dealing with great masses of men who must in the course of the new process have arrived at self-consciousness and recovered their united intellectual force and vitality. Imperial unities of this kind must be admitted as a possible, but by no means an inevitable next step in human aggregation easier to realise than a united mankind in present conditions; but such unities could have only two rational purposes, one as a half-way house to the unity of all the nations of the world and an experiment in administrative and economic confederation on a large scale, the other as a means of habituating nations of different race, traditions, colour, civilisation to dwell together in a common political family as the whole human race would have to dwell in any scheme of unity which respected the principle of variation and did not compel a dead level of uniformity. The imperial heterogeneous unit has a value in Nature's processes only as a means towards this greater unity and, where not maintained afterwards by some natural attraction or by some miracle of entire fusion,—a thing improbable, if possible,—would cease to exist once the greater unity was accomplished. On this line of development also and indeed on any line of development the principle of a free and natural grouping of peoples must be the eventual conclusion, the final and perfect basis. It must be so because on no other foundation could the unification of mankind be secure or sound. And it must be so because once unification is firmly accomplished and war and jealous national competition replaced by better methods of intercourse and mutual adjustment, there can be no object in maintaining any other more artificial system, and therefore both reason and convenience would compel the change. The institution of a natural system of grouping would become as much a matter of course as the administrative arrangement of a country according to its natural provinces. And it would be as much a necessity of reason or convenience as the regard necessarily paid in any system of devolution or free federation to race or national sentiment or long-established local unities. Other considerations might modify the application of the principle, but there would be none that could be strong enough to abrogate it.

 

The natural unit in such a grouping is the nation, because that is the basis natural evolution has firmly created and seems indeed to have provided with a view to the greater unity. Unless, therefore, unification is put off to a much later date of our history and in the meanwhile the national principle of aggregation loses its force and vitality and is dissolved in some other, the free and natural nation-unit and perhaps the nation-group would be the just and living support of a sound and harmonious world-system. Race still counts and would enter in as an element, but only as a subordinate element. In certain groupings it would predominate and be decisive; in others it would be set at nought partly by a historic and national sentiment overriding differences of language and race, partly by economic and other relations created by local contact or geographical oneness. Cultural unity would count, but need not in all cases prevail; even the united force of race and culture might not be sufficiently strong to be decisive.

 

Footnotes
1. The League of Nations started with some dim ideal of this kind; but even its first halting attempts at opposing imperial egoisms ended in secession and avoided a civil war among its members only by drawing back from its own commitments. In fact, it was never more than an instrument subservient to the policy of a few great Powers.

 

The contents of this document are © 1972, Sri Aurobindo Ashram Trust, Pondicherry, India.