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Sri Aurobindo
From "The Human Cycle"
Chapter 8
Civilisation and Barbarism
(Arya - March 1917)
Once we have determined that this rule of perfect individuality and perfect
reciprocity is the ideal law for the individual, the community and the
race and that a perfect union and even oneness in a free diversity is
its goal, we have to try to see more clearly what we mean when we say
that self-realisation is the sense, secret or overt, of individual and
of social development. As yet we have not to deal with the race, with
mankind as a unity; the nation is still our largest compact and living
unit. And it is best to begin with the individual, both because of his
nature we have a completer and nearer knowledge and experience than of
the aggregate soul and life and because the society or nation is, even
in its greater complexity, a larger, a composite individual, the collective
Man. What we find valid of the former is therefore likely to be valid
in its general principle of the larger entity. Moreover, the development
of the free individual is, we have said, the first condition for the development
of the perfect society. From the individual, therefore, we have to start;
he is our index and our foundation.
The Self of man is a thing hidden and occult; it is not his body, it is
not his life, it is not - even though he is in the scale of evolution
the mental being, the Manu, - his mind. Therefore neither the fullness
of his physical, nor of his vital, nor of his mental nature can be either
the last term or the true standard of his self-realisation; they are means
of manifestation, subordinate indications, foundations of his self-finding,
values, practical currency of his self, what you will, but not the thing
itself which he secretly is and is obscurely groping or trying overtly
and self-consciously to become. Man has not possessed as a race this truth
about himself, does not now possess it except in the vision and self-experience
of the few in whose footsteps the race is unable to follow, though it
may adore them as Avatars, seers, saints or prophets. For the Oversoul
who is the master of our evolution, has his own large steps of Time, his
own great eras, tracts of slow and courses of rapid expansion, which the
strong, semi-divine individual may overleap, but not the still half-animal
race. The course of evolution proceeding from the vegetable to the animal,
from the animal to the man, starts in the latter from the subhuman; he
has to take up into him the animal and even the mineral and vegetable:
they constitute his physical nature, they dominate his vitality, they
have their hold upon his mentality. His proneness to many kinds of inertia,
his readiness to vegetate, his attachment to the soil and clinging to
his roots, to safe anchorages of all kinds, and on the other hand his
nomadic and predatory impulses, his blind servility to custom and the
rule of the pack, his mob-movements and openness to subconscious suggestions
from the group-soul, his subjection to the yoke of rage and fear, his
need of punishment and reliance on punishment, his inability to think
and act for himself, his incapacity for true freedom, his distrust of
novelty, his slowness to seize intelligently and assimilate, his downward
propensity and earthward gaze, his vital and physical subjection to his
heredity, all these and more are his heritage from the subhuman origins
of his life and body and physical mind. It is because of this heritage
that he finds self-exceeding the most difficult of lessons and the most
painful of endeavours. Yet it is by exceeding of the lower self that Nature
accomplishes the great strides of her evolutionary process. To learn by
what he has been, but also to know and increase to what he can be, is
the task that is set for the mental being.
The time is passing away, permanently - let us hope - for this cycle of
civilisation, when the entire identification of the self with the body
and the physical life was possible for the general consciousness of the
race. That is the primary characteristic of complete barbarism. To take
the body and the physical life as the one thing important, to judge manhood
by the physical strength, development and prowess, to be at the mercy
of the instincts which rise out of the physical inconscient, to despise
knowledge as a weakness and inferiority or look on it as a peculiarity
and no necessary part of the conception of manhood, this is the mentality
of the barbarian. It tends to reappear in the human being in the atavistic
period of boyhood, - when, be it noted, the development of the body is
of the greatest importance, - but to the adult man in civilised humanity
it is ceasing to be possible. For, in the first place, by the stress of
modern life even the vital attitude of the race is changing. Man is ceasing
to be so much of a physical and becoming much more of a vital and economic
animal. Not that he excludes or is intended to exclude the body and its
development or the right maintenance of and respect for the animal being
and its excellences from his idea of life; the excellence of the body,
its health, its soundness, its vigour and harmonious development are necessary
to a perfect manhood and are occupying attention in a better and more
intelligent way than before. But the first rank in importance can no longer
be given to the body, much less that entire predominance assigned to it
in the mentality of the barbarian.
Moreover, although man has not yet really heard and understood the message
of the sages, “know thyself”, he has accepted the message of the thinker,
“educate thyself”, and, what is more, he has understood that the possession
of education imposes on him the duty of imparting his knowledge to others.
The idea of the necessity of general education means the recognition by
the race that the mind and not the life and the body are the man and that
without the development of the mind he does not possess his true manhood.
The idea of education is still primarily that of intelligence and mental
capacity and knowledge of the world and things, but secondarily also of
moral training and, though as yet very imperfectly, of the development
of the aesthetic faculties. The intelligent thinking being, moralised,
controlling his instincts and emotions by his will and his reason, acquainted
with all that he should know of the world and his past, capable of organising
intelligently by that knowledge his social and economic life, ordering
rightly his bodily habits and physical being, this is the conception that
now governs civilised humanity. It is, in essence, a return to and a larger
development of the old Hellenic ideal, with a greater stress on capacity
and utility and a very diminished stress on beauty and refinement. We
may suppose, however, that this is only a passing phase; the lost elements
are bound to recover their importance as soon as the commercial period
of modern progress has been overpassed, and with that recovery, not yet
in sight but inevitable, we shall have all the proper elements for the
development of man as a mental being.
The old Hellenic or Graeco-Roman civilisation perished, among other reasons,
because it only imperfectly generalised culture in its own society and
was surrounded by huge masses of humanity who were still possessed by
the barbarian habit of mind. Civilisation can never be safe so long as,
confining the cultured mentality to a small minority, it nourishes in
its bosom a tremendous mass of ignorance, a multitude, a proletariat.
Either knowledge must enlarge itself from above or be always in danger
of submergence by the ignorant night from below. Still more must it be
unsafe, if it allows enormous numbers of men to exist outside its pale
uninformed by its light, full of the natural vigour of the barbarian,
who may at any moment seize upon the physical weapons of the civilised
without undergoing an intellectual transformation by their culture.
The Graeco-Roman culture perished from within and from without, from without
by the floods of Teutonic barbarism, from within by the loss of its vitality.
It gave the proletariat some measure of comfort and amusement, but did
not raise it into the light. When light came to the masses, it was from
outside in the form of the Christian religion which arrived as an enemy
of the old culture. Appealing to the poor, the oppressed and the ignorant,
it sought to capture the soul and the ethical being, but cared little
or not at all for the thinking mind, content that that should remain in
darkness if the heart could be brought to feel religious truth. When the
barbarians captured the Western world, it was in the same way content
to Christianise them, but made it no part of its function to intellectualise.
Distrustful even of the free play of intelligence, Christian ecclesiasticism
and monasticism became anti-intellectual and it was left to the Arabs
to reintroduce the beginnings of scientific and philosophical knowledge
into a semi-barbarous Christendom and to the half-pagan spirit of the
Renaissance and a long struggle between religion and science to complete
the return of a free intellectual culture in the re-emerging mind of Europe.
Knowledge must be aggressive, if it wishes to survive and perpetuate itself;
to leave an extensive ignorance either below or around it, is to expose
humanity to the perpetual danger of a barbaric relapse.
The modern world does not leave room for a repetition of the danger in
the old form or on the old scale. Science is there to prevent it. It has
equipped culture with the means of self-perpetuation. It has armed the
civilised races with weapons of organisation and aggression and self-defence
which cannot be successfully utilised by any barbarous people, unless
it ceases to be uncivilised and acquires the knowledge which Science alone
can give. It has learned too that ignorance is an enemy it cannot afford
to despise and has set out to remove it wherever it is found. The ideal
of general education, at least to the extent of some information of the
mind and the training of capacity, owes to it, if not its birth, at least
much of its practical possibility. It has propagated itself everywhere
with an irresistible force and driven the desire for increasing knowledge
into the mentality of three continents. It has made general education
the indispensable condition of national strength and efficiency and therefore
imposed the desire of it not only on every free people, but on every nation
that desires to be free and to survive, so that the universalisation of
knowledge and intellectual activity in the human race is now only a question
of Time; for it is only certain political and economic obstacles that
stand in its way and these the thought and tendencies of the age are already
labouring to overcome. And, in sum, Science has already enlarged for good
the intellectual horizons of the race and raised, sharpened and intensified
powerfully the general intellectual capacity of mankind.
It is true that the first tendencies of Science have been materialistic
and its indubitable triumphs have been confined to the knowledge of the
physical universe and the body and the physical life. But this materialism
is a very different thing from the old identification of the self with
the body. Whatever its apparent tendencies, it has been really an assertion
of man the mental being and of the supremacy of intelligence. Science
in its very nature is knowledge, is intellectuality, and its whole work
has been that of the Mind turning its gaze upon its vital and physical
frame and environment to know and conquer and dominate Life and Matter.
The scientist is Man the thinker mastering the forces of material Nature
by knowing them. Life and Matter are after all our standing-ground, our
lower basis and to know their processes and their own proper possibilities
and the opportunities they give to the human being is part of the knowledge
necessary for transcending them. Life and the body have to be exceeded,
but they have also to be utilised and perfected. Neither the laws nor
the possibilities of physical Nature can be entirely known unless we know
also the laws and possibilities of supraphysical Nature; therefore the
development of new and the recovery of old mental and psychic sciences
have to follow upon the perfection of our physical knowledge, and that
new era is already beginning to open upon us. But the perfection of the
physical sciences was a prior necessity and had to be the first field
for the training of the mind of man in his new endeavour to know Nature
and possess his world.
Even in its negative work the materialism of Science had a task to perform
which will be useful in the end to the human mind in its exceeding of
materialism. But Science in its heyday of triumphant Materialism despised
and cast aside Philosophy; its predominance discouraged by its positive
and pragmatic turn the spirit of poetry and art and pushed them from their
position of leadership in the front of culture; poetry entered into an
era of decline and decadence, adopted the form and rhythm of a versified
prose and lost its appeal and the support of all but a very limited audience,
painting followed the curve of Cubist extravagance and espoused monstrosities
of shape and suggestion; the ideal receded and visible matter of fact
was enthroned in its place and encouraged an ugly realism and utilitarianism;
in its war against religious obscurantism Science almost succeeded in
slaying religion and the religious spirit. But philosophy had become too
much a thing of abstractions, a seeking for abstract truths in a world
of ideas and words rather than what it should be, a discovery of the real
reality of things by which human existence can learn its law and aim and
the principle of its perfection. Poetry and art had become too much cultured
pursuits to be ranked among the elegances and ornaments of life, concerned
with beauty of words and forms and imaginations, rather than a concrete
seeing and significant presentation of truth and beauty and of the living
idea and the secret divinity in things concealed by the sensible appearances
of the universe. Religion itself had become fixed in dogmas and ceremonies,
sects and churches and had lost for the most part, except for a few individuals,
direct contact with the living founts of spirituality. A period of negation
was necessary. They had to be driven back and in upon themselves, nearer
to their own eternal sources. Now that the stress of negation is past
and they are raising their heads, we see them seeking for their own truth,
reviving by virtue of a return upon themselves and a new self-discovery.
They have learned or are learning from the example of Science that Truth
is the secret of life and power and that by finding the truth proper to
themselves they must become the ministers of human existence.
But if Science has thus prepared us for an age of wider and deeper culture
and if in spite of and even partly by its materialism it has rendered
impossible the return of the true materialism, that of the barbarian mentality,
it has encouraged more or less indirectly both by its attitude to life
and its discoveries another kind of barbarism, - for it can be called
by no other name, - that of the industrial, the commercial, the economic
age which is now progressing to its culmination and its close. This economic
barbarism is essentially that of the vital man who mistakes the vital
being for the self and accepts its satisfaction as the first aim of life.
The characteristic of Life is desire and the instinct of possession. Just
as the physical barbarian makes the excellence of the body and the development
of physical force, health and prowess his standard and aim, so the vitalistic
or economic barbarian makes the satisfaction of wants and desires and
the accumulation of possessions his standard and aim. His ideal man is
not the cultured or noble or thoughtful or moral or religious, but the
successful man.
To arrive, to succeed, to produce, to accumulate, to possess is his existence.
The accumulation of wealth and more wealth, the adding of possessions
to possessions, opulence, show, pleasure, a cumbrous inartistic luxury,
a plethora of conveniences, life devoid of beauty and nobility, religion
vulgarised or coldly formalised, politics and government turned into a
trade and profession, enjoyment itself made a business, this is commercialism.
To the natural unredeemed economic man beauty is a thing otiose or a nuisance,
art and poetry a frivolity or an ostentation and a means of advertisement.
His idea of civilisation is comfort, his idea of morals social respectability,
his idea of politics the encouragement of industry, the opening of markets,
exploitation and trade following the flag, his idea of religion at best
a pietistic formalism or the satisfaction of certain vitalistic emotions.
He values education for its utility in fitting a man for success in a
competitive or, it may be, a socialised industrial existence, science
for the useful inventions and knowledge, the comforts, conveniences, machinery
of production with which it arms him, its power for organisation, regulation,
stimulus to production. The opulent plutocrat and the successful mammoth
capitalist and organiser of industry are the supermen of the commercial
age and the true, if often occult rulers of its society.
The essential barbarism of all this is its pursuit of vital success, satisfaction,
productiveness, accumulation, possession, enjoyment, comfort, convenience
for their own sake. The vital part of the being is an element in the integral
human existence as much as the physical part; it has its place but must
not exceed its place. A full and well-appointed life is desirable for
man living in society, but on condition that it is also a true and beautiful
life. Neither the life nor the body exist for their own sake, but as vehicle
and instrument of a good higher than their own. They must be subordinated
to the superior needs of the mental being, chastened and purified by a
greater law of truth, good and beauty before they can take their proper
place in the integrality of human perfection. Therefore in a commercial
age with its ideal, vulgar and barbarous, of success, vitalistic satisfaction,
productiveness and possession the soul of man may linger a while for certain
gains and experiences, but cannot permanently rest. If it persisted too
long, Life would become clogged and perish of its own plethora or burst
in its straining to a gross expansion. Like the too massive Titan it will
collapse by its own mass, mole ruet sua.
Sri Aurobindo
in "The Human Cycle" - SABCL Volume
15 - pages 66-73
published by Sri
Aurobindo Ashram - Pondicherry
diffusion by SABDA
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