Towards A New Social Order

Glimpses of the new social order

A society that lives not by its men but by its

institutions is a machine

"A society that lives not by its men but by its institutions, is not a collective soul, but a machine; its life becomes a mechanical product and ceases to be a living growth. Therefore the coming of a spiritual age must be preceded by the appearance of an increasing number of individuals who are no longer satisfied with the normal intellectual, vital and physical existence of man, but perceive that a greater evolution is the real goal of humanity and attempt to effect it in themselves, to lead others to it and to make it the recognised goal of the race. In proportion as they succeed and to the degree to which they carry this evolution, the yet unrealised potentiality which they represent will become an actual possibility of the future."

The true and full spiritual aim in society will regard man

as a soul incarnated for a divine fulfilment upon earth

"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

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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 unsealed diviner purpose."

"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, subsouls, 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 spiritual aim will not impose a yoke upon science

and philosophy

"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."

"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 spiritual aim will reject asceticism and seek to

fulfil itself in fullness and transformation of life

"The spiritual aim will seek to fulfil itself... 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

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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 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 Divine in every way of his being, sarvabhavena, 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, in the Divine, in the Spirit, in the eternal Reality of his being."

Science, ethics and art in the spiritual society

"It would embrace all knowledge in its scope, but would make the whole trend and aim and the permeating spirit not mere worldly efficiency, but this self-developing and self-finding. It would pursue physical and psychical science not in order merely to know the world and Nature in her processes and to use them for material human ends, but to know through and in and under and over all things the Divine

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in the world and the ways of the Spirit in its masks and behind them. It would make it the aim of ethics not to establish a rule of action whether supplementary to the social law that is after all only the rule, often clumsy and ignorant, of the biped pack, the human herd, but to develop the divine nature in the human being. It would make it the aim of Art not merely to present images of the subjective and objective world, but to see them with the significant and creative vision that goes behind their appearances and to reveal the Truth and Beauty of which things visible to us and invisible are the forms, the mask or the symbols and significant figures."

Sociology, economics and politics in the spiritual society

"A spiritualised society would treat in its sociology the individual, from the saint to the criminal, not as units of a social problem to be passed through some skillfully devised machinery and either flattened into the social mould or crushed out of it, but as souls suffering and entangled in a net and to be rescued, souls growing and to be encouraged to grow, souls grown and from whom help and power can be drawn by the lesser spirits who are not yet adult. The aim of its economics would be not to create a huge engine of production, whether of the competitive or the cooperative kind, but to give to men - not only to some but to all men each in his highest possible measure - the joy of work according to their own nature and free leisure to grow inwardly, as well as a simply rich and beautiful life for all. In its politics it would not regard the nations within the scope of their own internal life as enormous State machines regulated and armoured with man living for the sake of the machine and worshipping it as his God and his larger self,

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content at the first call to kill others upon its altar and to bleed there himself so that the machine may remain intact and powerful and be made ever larger, more complex, more cumbrous, more mechanically efficient and entire. Neither would it be content to maintain these nations or States in their mutual relations as noxious engines meant to discharge poisonous gas upon each other in peace and to rush in times of clash upon each other's armed hosts and unarmed millions, full of belching shot and men missioned to murder like hostile tanks in a modern battlefield. It would regard the peoples as group-souls, the Divinity concealed and to be self-discovered in its human collectivities, group-souls meant like the individual to grow according to their own nature and by that growth to help each other, to help the whole race in the one common work of humanity. And that work would be to find the divine Self in the individual and the collectivity and to realise spiritually, mentally, vitally, materially its greatest, largest, richest and deepest possibilities in the inner life of all and their outer action and nature."

Religion inconsistent with the spiritual society

"The ambition of a particular religious belief and form to universalise and impose itself is contrary to the variety of human nature and to at least one essential character of the Spirit. For the nature of the Spirit is a spacious inner freedom and a large unity into which each man must be allowed to grow according to his own nature. Again - and this is yet another source of inevitable failure - the usual tendency of these credal religions is to turn towards an afterworld and to make the regeneration of the earthly life a secondary motive; this tendency grows in proportion as the original hope of a present universal regeneration of mankind becomes more

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and more feeble. Therefore while many new spiritual waves with their strong special motives and disciplines must necessarily be the forerunners of a spiritual age, yet their claims must be subordinated in the general mind of the race and of its spiritual leaders to the recognition that all motives and disciplines are valid and yet none entirely valid since they are means and not the one thing to be done. The one thing essential must take precedence, the conversion of the whole life of the human being to the lead of the spirit. The ascent of man into heaven is not the key, but rather his ascent here into the spirit and the descent also of the spirit into his normal humanity and the transformation of this earthly nature. For that and not some post mortem salvation is the real new birth for which humanity waits as the crowning movement of its long obscure and painful course."

Spiritual society and Freedom

"It will not try to make man perfect by machinery or keep him straight by tying up all his limbs. It will not present to the member of the society his higher self in the person of the policeman, the official and the corporal, nor, let us say, in the form of a socialistic bureaucracy or a Labour Soviet. Its aim will be to diminish as soon and as far as possible the element of external compulsion in human life by awakening the inner divine compulsion of the spirit within and all the preliminary means it will use will have that for its aim. In the end it will employ chiefly if not solely the spiritual compulsion which even the spiritual individual can exercise on those around him, - and how much more should a spiritual society be able to do it, - that which awakens within us in spite of all inner resistance and outer denial the compulsions of the Light, the desire and the power to grow

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through one's own nature into the Divine. For the perfectly spiritualised society will be one in which, as is dreamed by the spiritual anarchist, all men will be deeply free, and it will be so because the preliminary condition will have been satisfied. In that state each man will be not a law to himself, but the law, the divine Law, because he will be a soul living in the Divine and not an ego living mainly if not entirely for its own interest and purpose. His life will be led by the law of his own divine nature liberated from the ego."

The individual will not live either for himself or for the

state and society, but for God in himself and for the

Divine in the universe

"The spiritual life is the flower not of a featureless but a conscious and diversified oneness."

"....he who sees God in all, will serve freely God in all with the service of love. He will, that is to say, seek not only his own freedom, but the freedom of all, not only his own perfection, but the perfection of all. He will not feel his individuality perfect except in the largest universality, nor his own life to be full life except as it is one with the universal life. He will not live either for himself or for the State and society, for the individual ego or the collective ego, but for something much greater, for God in himself and for the Divine in the universe."

"The spiritual age will be ready to set in when the common mind of man begins to be alive to these truths and to be moved or desire to be moved by this triple or triune Spirit (God, freedom, unity)."

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The individuals who will most help the future of

humanity

"Therefore, the individuals who will most help the future of humanity in the new age will be those who will recognise a spiritual evolution as the destiny and therefore the great need of the human being."

"They will be comparatively indifferent to particular belief and form and leave men to resort to the beliefs and forms to which they are naturally drawn. They will only hold as essential the faith in this spiritual conversion, the attempt to live it out and whatever knowledge - the form of opinion into which it is thrown does not so much matter - can be converted into this living. They will especially not make the mistake of thinking that this change can be effected by machinery and outward institutions; they will know and never forget that it has to be lived out by each man inwardly or it can never be made a reality for the kind. They will adopt in its heart of meaning the inward view of the East which bids man seek the secret of his destiny and salvation within; but also they will accept, though with a different turn given to it, the importance which the West rightly attaches to life and to the making the best we know and can attain the general rule of all life. They will not make society a shadowy background to a few luminous spiritual figures or a rigidly fenced and earth-bound root for the growth of a comparatively rare and sterile flower of ascetic spirituality. They will not accept the theory that the many must necessarily remain for ever on the lower ranges of life and only a few climb into the free air and the light, but will start from the standpoint of the great spirits who have striven to

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regenerate the life of the earth and held that faith in spite of all previous failure."

"These pioneers will consider nothing as alien to them, nothing as outside their scope. For every part of human life has to be taken up by the spiritual, - not only the intellectual, the aesthetic, the ethical, but the dynamic, the vital, the physical; therefore for none of these things or the activities that spring from them will they have contempt or aversion, however they may insist on a change of the spirit and a transmutation of the form. In each power of our nature they will seek for its own proper means of conversion; knowing that the Divine is concealed in all, they will hold that all can be made the spirit's means of self-finding and all can be converted into its instruments of divine living. And they will see that the great necessity is the conversion of the normal into the spiritual mind and the opening of that mind again into its own higher reaches and more and more integral movement."

"The leaders of the spiritual march will start from and use the knowledge and the means that past effort has developed in this direction, but they will not take them as they are without any deep necessary change or limit themselves by what is now known or cleave only to fixed and stereotyped systems or given groupings of results, but will follow the method of the Spirit in Nature. A constant rediscovery and new formulation and larger synthesis in the mind, a mighty remolding in its deeper parts because of a greater enlarging Truth not discovered or not well fixed before, is that Spirit's way with our past achievement when he moves to the greatness of the future."

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The first evolutionary formation of the New Order

"One might conceive of a number of individuals thus evolving separately in the midst of the old life and then joining together to establish the nucleus of the new existence. But it is not likely that Nature would operate in this fashion, and it would be difficult for the individual to arrive at a complete change while still enclosed in the life of the lower nature. At a certain stage it might be necessary to follow the age-long device of the separate community, but with a double purpose, first to provide a secure atmosphere, a place and life apart, in which the consciousness of the individual might concentrate on its evolution in surroundings where all was turned and centred towards the one endeavour and, next, when things were ready, to formulate and develop the new life in those surroundings and in this prepared spiritual atmosphere. It might be that, in such a concentration of effort, all the difficulties of the change would present themselves with a concentrated force; for each seeker, carrying in himself the possibilities but also the imperfections of a world that has to be transformed, would bring in not only his capacities but his difficulties and the oppositions of the old nature and, mixed together in the restricted circle of a small and close common life, these might assume a considerably enhanced force of obstruction which would tend to counterbalance the enhanced power and concentration of the forces making for the evolution. This is a difficulty that has broken in the past all the efforts of mental man to evolve something better and more true and harmonious than the ordinary mental and vital life. But if Nature is ready and has taken her evolutionary decision or if the power of the Spirit descending from the higher planes is

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sufficiently strong, the difficulty would be overcome and a first evolutionary formation or formations would be possible."

"A true beginning has to be made; the rest is a work for Time in its sudden achievements or its long patient labour."

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