object:03.08 - The Democracy of Tomorrow
book class:Collected Works of Nolini Kanta Gupta - Vol 02
author class:Nolini Kanta Gupta
subject class:Integral Yoga
class:chapter
Brahmacharya Buddhism and Hinduism
Other Authors Nolini Kanta Gupta Man, Human and DivineThe Democracy of Tomorrow
The Democracy of Tomorrow
The great gift of Democracy is that of personal value, the sanctity of the individual. And its great failure is also exactly the failure to discover the true individual, the real person.
The earlier stages of human society were chiefly concerned with the development of mankind in die mass. It is a collective growth, a general uplifting that is attempted: the individual has no special independent value of his own. The clan, the tribe, the kula, the order, the caste, or the State, when it came to be formed, were the various collective frames of reference for ascertaining the function and the value of the individual. It is in fulfilling the dharma, obeying the nomoi, in carrying out faithfully the duties attached to one's position in the social hierarchy that lay the highest good, summum bonum.
Certainly there were voices of protest, independent spirits who refused to drown themselves, lose themselves in the general current. That is to say, a separate and separative growth of the individual consciousness had to proceed at the same time under whatever duress and compression. An Antigone stood alone in the inviolable sanctity of the individual conscience against the established order of a mighty State. Indeed, individualised individuals were more or less freaks in the social set-up in the early days, revolutionaries or law-breakers, iconoclasts who were not very much favoured by the people. In Europe, it was perhaps with Luther that started a larger movement for the establishment and maintenance of the individual's right. The Reformation characteristically sought to make room for individual judgement and free choice in a field where authoritythe collective authority of the Churchwas all in all and the individual was almost a nonentity.
InIndia the spiritual life, it is true, was more or less the individual's free venture to the unknown. The Buddha said, Be thy own light; and the Gita too said, Raise thy self by thy own self. Yet here too, in the end, the individual did not stand, it rose but to get merged in the non-individual the universal, the Vast and the Infinite. The highest spiritual injunction is that God only existed and man has to annul his existence in Him.
The great mantra of individual liberty, in the social and political domain, was given by Rousseau in that famous opening line of his famous book,The Social Contract, almost the Bible of an age; Man is born free. And the first considerable mass rising seeking to vindicate and realise that ideal came with the toxin of the mighty French Revolution. It was really an awakening or rebirth of the individual that was the true source and sense of that miraculous movement. It meant the advent of democracy in politics and romanticism in art. The century that followed was a period of great experiment: for the central theme of that experiment was the search for the individual. In honouring the individual and giving it full and free scope the movement went far and even too far: liberty threatened to lead towards licence, democracy towards anarchy and disintegration; the final consequence of romanticism was surrealism, the deification of individual reason culminated in solipsism or ego-centricism. Naturally there came a reaction and we are in this century, still, on the high tide of this movement of reaction. Totalitarianism in one form or another continues to be the watchword and although neither Hitler nor Mussolini is there, a very living ghost of theirs stalks the human stage. The liberty of the individual, it is said and is found to be so by experience, is another name of the individual's erraticism and can produce only division and mutual clash and strife, and, in the end, social disintegration. A strong centralised power is necessary to hold together the warring elements of a group. Indeed, it is asserted, the group is the true reality and to maintain it and make it great the component individuals must be steamrollered into a compact mass. Evidently this is a poise that cannot stand long: the repressed individual rises in revolt and again we are on the move the other way round. Thus a never-ending see-saw, a cyclic recurrence of the same sequence of movements appears to be an inevitable law governing human society: it seems to have almost the absolutism of a law of Nature.1
In this connection we can recall Plato's famous serial of social types from aristocracy to tyranny, the last coming out of democracy the type that precedes it, (almost exactly as we have experienced it in our own days). But the most interesting point to which we can look with profit is Plato's view that the types are as men are, that is to say, the character and nature of man in a given period determines the kind of government or social system he is going to have. There has been this cyclic rotation of types, because men themselves were rotating types, because, in other words, the individuals composing human society had not found their true reality, their abiding status. Plato's aristocracy was the ideal society, it was composed of and ruled by the best of men (aristas, srestha) the wisest. And the question was put by many and not answered by Plato himself, what brought about the decline in a perfect system. We have attempted to give our answer.
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Brahmacharya Buddhism and Hinduism
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