Kitabı oku: «All Life Is Yoga: Human Unity»

Chapter 1
The Inevitability of Human Unity

Words of Sri Aurobindo

Today the ideal of human unity is more or less vaguely making its way to the front of our consciousness. The emergence of an ideal in human thought is always the sign of an intention in Nature, but not always of an intention to accomplish; sometimes it indicates only an attempt which is predestined to temporary failure. For Nature is slow and patient in her methods. She takes up ideas and half carries them out, then drops them by the wayside to resume them in some future era with a better combination. She tempts humanity, her thinking instrument, and tests how far it is ready for the harmony she has imagined; she allows and incites man to attempt and fail, so that he may learn and succeed better another time. Still the ideal, having once made its way to the front of thought, must certainly be attempted, and this ideal of human unity is likely to figure largely among the determining forces of the future; for the intellectual and material circumstances of the age have prepared and almost impose it, especially the scientific discoveries which have made our earth so small that its vastest kingdoms seem now no more than the provinces of a single country.

But this very commodity of the material circumstances may bring about the failure of the ideal; for when material circumstances favour a great change, but the heart and mind of the race are not really ready – especially the heart – failure may be predicted, unless indeed men are wise in time and accept the inner change along with the external readjustment. But at present the human intellect has been so much mechanised by physical Science that it is likely to attempt the revolution it is beginning to envisage principally or solely through mechanical means, through social and political adjustments. Now it is not by social and political devices, or at any rate not by these chiefly or only, that the unity of the human race can be enduringly or fruitfully accomplished.

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Words of Sri Aurobindo

The outward unity may well achieve itself, – possibly, though by no means certainly, in a measurable time, – because that is the inevitable final trend of the working of Nature in human society which makes for larger and yet larger aggregations and cannot fail to arrive at a total aggregation of mankind in a closer international system.

This working of Nature depends for its means of fulfilment upon two forces which combine to make the larger aggregation inevitable. First, there is the increasing closeness of common interests or at least the interlacing and interrelation of interests in a larger and yet larger circle which makes old divisions an obstacle and a cause of weakness, obstruction and friction, and the clash and collision that comes out of this friction a ruinous calamity to all, even to the victor who has to pay a too heavy price for his gains; and even these expected gains, as war becomes more complex and disastrous, are becoming more and more difficult to achieve and the success problematical. An increasing perception of this community or interrelation of interests and a growing unwillingness to face the consequences of collision and ruinous struggle must push men to welcome any means for mitigating the divisions which lead to such disasters. If the trend to the mitigation of divisions is once given a definite form, that commences an impetus which drives towards closer and closer union. If she cannot arrive by these means, if the incoherence is too great for the trend of unification to triumph, Nature will use other means, such as war and conquest or the temporary domination of the powerful State or empire or the menace of such a domination which will compel those threatened to adopt a closer system of union. It is these means and this force of outward necessity which she used to create nation-units and national empires, and, however modified in the circumstances and workings, it is at bottom the same force and the same means which she is using to drive mankind towards international unification.

But, secondly, there is the force of a common uniting sentiment. This may work in two ways; it may come before as an originating or contributory cause or it may come afterwards as a cementing result. In the first case, the sentiment of a larger unity springs up among units which were previously divided and leads them to seek after a form of union which may then be brought about principally by the force of the sentiment and its idea or by that secondarily as an aid to other and more outward events and causes. We may note that in earlier times this sentiment was insufficiently effective, as among the petty clan or regional nations; unity had ordinarily to be effected by outward circumstances and generally by the grossest of them, by war and conquest, by the domination of the most powerful among many warring or contiguous peoples. But in later times the force of the sentiment of unity, supported as it has been by a clearer political idea, has become more effective. The larger national aggregates have grown up by a simple act of federation or union, though this has sometimes had to be preceded by a common struggle for liberty or a union in war against a common enemy; so have grown into one the United States, Italy, Germany, and more peacefully the Australian and South African federations. But in other cases, especially in the earlier national aggregations, the sentiment of unity has grown up largely or entirely as the result of the formal, outward or mechanical union. But whether to form or to preserve the growth of the sentiment, the psychological factor is indispensable; without it there can be no secure and lasting union. Its absence, the failure to create such a sentiment or to make it sufficiently living, natural, forcible has been the cause of the precariousness of such aggregates as Austro-Hungary and of the ephemeral character of the empires of the past, even as it is likely to bring about, unless circumstances change, the collapse or disintegration of the great present-day empires.

The trend of forces towards some kind of international world-organisation eventuating in a possible far-off unification, which is now just beginning to declare itself as an idea or aspiration though the causes which made it inevitable have been for some time at work, is enforced by the pressure of need and environment, by outward circumstances. At the same time, there is a sentiment helped and stimulated by these outward circumstances, a cosmopolitan, international sentiment, still rather nebulous and vaguely ideal, which may accelerate the growth of the formal union. In itself this sentiment would be an insufficient cement for the preservation of any mechanical union which might be created; for it could not easily be so close and forcible a sentiment as national feeling. It would have to subsist on the conveniences of union as its only substantial provender. But the experience of the past shows that this mere necessity of convenience is in the end not strong enough to resist the pressure of unfavourable circumstances and the reassertion of old or the effective growth of new centrifugal forces. There is, however, at work a more powerful force, a sort of intellectual religion of humanity, clear in the minds of the few, vaguely felt in its effects and its disguises by the many, which has largely helped to bring about much of the trend of the modern mind and the drift of its developing institutions. This is a psychological force which tends to break beyond the formula of the nation and aspires to replace the religion of country and even, in its more extreme forms, to destroy altogether the national sentiment and to abolish its divisions so as to create the single nation of mankind.

We may say, then, that this trend must eventually realise itself, however great may be the difficulties; and they are really enormous, much greater than those which attended the national formation. If the present unsatisfactory condition of international relations should lead to a series of cataclysms, either large and world-embracing like the present war or, though each more limited in scope, yet in their sum world-pervading and necessarily, by the growing interrelation of interests, affecting even those who do not fall directly under their touch, then mankind will finally be forced in self-defence to a new, closer and more stringently unified order of things. Its choice will be between that and a lingering suicide. If the human reason cannot find out the way, Nature herself is sure to shape these upheavals in such a way as to bring about her end. Therefore, – whether soon or in the long run, whether brought about by its own growing sentiment of unity, stimulated by common interest and convenience, or by the evolutionary pressure of circumstances, – we may take it that an eventual unification or at least some formal organisation of human life on earth is, the incalculable being always allowed for, practically inevitable.