Collected Works of Nolini Kanta Gupta - Vol. 1

The Basis of Social Reconstruction

ANY real reconstruction of society, any permanent reformation of the world presupposes a real reconstruction, a permanent reformation of human nature. Otherwise any amount of casting and recasting the mere machineries would not bring about any appreciable result, but leave the thing as it is. Change the laws as much as you like, but if you do not change the nature of man, the world will not change. For it is man that makes laws and not laws that make man. Laws express at best the demand which man feels within himself. A truth must realise itself in human nature before it can be codified. You may certainly legalise an ideal, but that does not necessarily mean realising it. The realisation must come first in nature and character, then it is naturally translated into laws and institutions. A man lives the laws of his soul and being and not the law given him by the shastras. He violates the shastras, modifies them, utilises them according to the greater imperative of his Swabhava.

The French Revolution wanted to remould human society and its ideal was liberty, equality and fraternity. It pulled down the old machinery and set up a new one in its stead. And the result? "Liberty, Equality, Fraternity" remained always in effect a cry in the wilderness. Another wave of idealism is now running over the earth and the Bolshevists are its most fiercely practical exponents. Instead of dealing merely with the political machinery, the Socialistic Revolution tries to break and remake, above all, the social machinery. But judged from the results as yet attained and the tendencies at work, few are the reasons to hope but many to fear the worst. Even education does not seem to promise us anything better. Which nation was better educated - in the sense we understood and still commonly understand the word - than Germany?  

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And yet we have no hesitation today to call them Huns and Barbarians. That education is not giving us the right thing is proved further by the fact that we are constantly changing our programmes and curriculums, everyday remodelling old institutions and founding new ones. Even a revolution in the educational system will not bring about the desired millennium, so long as we lay so much stress upon the system and not upon man himself. And finally, look to all the religions of the world - we have enough of creeds and dogmas, of sermons and mantras, of churches and temples - and yet human life and society do not seem to be any the more worthy for it.

Are we then to say that human nature is irrevocably vitiated by an original sin and that all our efforts at reformation and regeneration are, as the Indian saying goes, like trying to straighten out the crooked tail of a dog?

It is this persuasion which, has led many spiritual souls, siddhas, to declare that theirs is not the kingdom upon this earth, but that the kingdom of Heaven is within. And it is why great lovers of humanity have sought not to eradicate but only to mitigate, as far as possible, the ills of life. Earth and life, it is said, contain in their last analysis certain ugly and loathsome realities which are an inevitable and inexorable part of their substance and to eliminate one means to annihilate the other. What can be done is to throw a veil over the nether regions in human nature, to put a ban on their urges and velleities and to create opportunities to make social arrangements so that the higher impulses only find free play while the lower impulses, for want of scope and indulgence, may fall down to a harmless level. This is what the Reformists hope and want and no more. Life is based upon animality, the soul is encased in an earth-sheath - man needs must procreate, man needs must seek food. But what 'human effort can achieve is to set up barriers and limitations and form channels and openings, which will restrain these impulses, allow them a necessary modicum of play and which for the greater part will serve to encourage and enhance the nobler urges in man. Of course, there will remain always the possibility of the whole scaffolding coming down with a crash and the aboriginal in man running riot in his nudity. But we have to accept the chance and make the best of what materials we have in hand.

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No doubt this is a most dismal kind of pessimism. But it is the logical conclusion of all optimism that bases itself upon a particular view of human nature. If we question that pessimism, we have to question the very grounds of our optimism also. As a matter of fact, all our idealism has been so long infructuous and will be so in the future, if we do not shift our foundation and start from a different Intuition - Weltanschauung.

Our ideals have been mental constructions, rather than spiritual realities - realities of the deepest and highest being. And the power by which we sought to realise those ideals was mainly the insistence of our emotional urges, rather than Nature's Truth-Power. For this must be understood that the mental, the vital and the physical form a nexus of reality which works in its own inexorable law and so long as we are within them we cannot but obey the laws that guide them. Of these three strata which form the human adhara, it is the vital which holds the key to man's nature. It is the executive power, the force that fashions the realities on the physical plane; it is what creates the character. The power of thought and sentiment is often much too exaggerated, even so the power of tl1.e body, that of physical and external rules and regulations. The mental or the physical or both together can mould the vital only to a limited extent, to the extent which is allowed by the inherent law of the vital. If the demands of the mental and the physical are stretched too far and are not suffered by the vital, a crash and catastrophe is bound to come in the end.

This is the meaning of the Reformist's pessimism. So long as we remain within the domain of the triple nexus, we must always take account of an original sin, an aboriginal irredeem-ability in human nature. And it, is this fact which a too hasty optimistic idealism is apt to ignore. The point, however, is that man need not be necessarily bound to this triple chord of life. He can go beyond, transcend himself and find a reality which is the basis of even this lower poise of the mental and vital and physical. Only in order to get into that higher poise we must really transcend the lower, that is to say, we must not be 'Satisfied with experiencing or envisaging it through the mind and heart but must directly commune with it, be it. There is a higher law that rules there, a power that is the truth-substance of even the vital and hence can remould it with a sovereign  

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inevitability, according to a pattern which may not and is not the pattern of mental and emotional idealism, but the pattern of a supreme spiritual realism.

What then is required is a complete spiritual regeneration in man, a new structure of his soul and substance-not merely the realisation of the highest and supreme Truth in mental and emotional consciousness, but the translation and application of the law of that truth in the power of the vital. It is here that failed all the great spiritual or rather religious movements of the past. They were content with evoking the divine in the mental being, but left the vital becoming to be governed by the habitual un-divine or at the most to be just illumined by a distant and faint glow which served, however, more to distort than express the Divine.

The Divine Nature only can permanently reform the vital nature that is ours. Neither laws and institutions, which are the results of that vital nature, nor ideas and ideals which are often a mere revolt from and more often an auxiliary to it, can command the power to regenerate society. If it is thought improbable for any group of men to attain to that God Nature, then there is hardly any hope for mankind. But improbable or probable, that is the only way which man has to try and test, and there is none other.  

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