Theosophical Socialism

1. Theosophical Socialism

Theosophical Socialism

Mehta Rohit

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Published by:

Rehit Mehta,Parsee Agiari Lane.Abmedabad.

First Edition.

All Rights Reserved by the Author.Price Re, 1/12.

Printed by Mobanlal Harilal Pandya at theSharda Praaanna Printing Works, Mama’sHaveli, Pankore Naka. Ahmedabad.

Most Respectfully Dedicated

to

'hat Magnificent Leader who created men,

not mere movements;>at Wise Teacher who loved all for she

understood all;

' at Sublime Inspirer who fanned in all

the spark of genius;

)t Far-sighted Statesman who strove to

bring the future into the present;it Tenderest Friend who nourished

the weak and the ailing;it Dauntless Warrior who challenged

everything in the service of Truth,t Wonderful Pioneer who suffered much

to make others happy;

THE GREAT THEOSOPHICAlSOCIALIST.

Dr. ANNIE BESANT.

Contents.

Page.

Preface ... ... ... vii

Foreword ( By! Mr. N. Sri Ram ) xvii

First Section.

1. The Necessity for Social Change 1

2. Scientific Socialism—its Fundamental

Errors 19

3. ‘Principles of Theosophical Socialism ... 104

4. The Method of Social Change 213

5. A Peep into the Future 285

Second Section.

1. The Great Interrogation ... ... 1

2* Evolution in Pre-Aryan Races 40

3* Evolution in Aryan Races—Part I ... 74

4. Evolution in Aryan Races—Part II ... 102

5. Evolution in Future Races 137

Preface.

In the world around us, one finds an ever-increasing number of people rallying round thebanner of Socialism with a view to enter upona new world of peace and prosperity. Problems,economic, political and social have become soacute that all dreamers and idealists, all thinkersand social reformers have come to the conclusionthat this world of ours needs a fundamentalchange. Every idealist, every thinker is suggestinghis or her own scheme of reconstruction bornout of a particular philosophy of life. ModernScientific Socialism is one of the most popularschemes of world-reconstruction discussed andpropagated today. But in a zeal to refashionthis unhappy world, one is apt, too often, toforget that world-reconstruction is not a mecha-nical process, that every scheme of reconstructionought inevitably to be guided both by anindividual philosophy of life and a socialphilosophy of reconstruction. It is primarily inorder to emphasise this that the present book

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is written. Some of my readers might ask J‘‘ Yes, but where is the necessity of bringingin Theosophy while discussing the problemof reconstruction ? ” It seems to me that thisqnestion arises very largely because of thegrossest ignoxance that prevails among evenintellectuals about Theosophy and its tenets. Andthis ignorance is mainly born out of someprejudices against some acts or belitfs of parti-cular Theosophists or rather members of theTheosophical Society; for very few of the criticsof Theosophy ever care to acquaint themselveswith the truths of Theosophy as given in itsmost enlightening literature. Thus their judgmentsabout Theosophy, being not based on first-handexperience and knowledge of Theosophy, areabsolutely irrational. This unscientific attitudeon the part of our intellectuals isreally very deplorable for when people shuttheir minds against the truths proclaimed byothers, a state of intellectual staganatiqn beginsand surely that state is highly dangerous to thewell-being of any society. Theosophy has adistinct philosophy of its own, a philosophy thatinspires not onlv individuals to loftv idealism

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but a philosophy that offers an unfailing guidanceto all those who strive at the re-fashioning ofthis world. Theosophy does not teach a wayof individual escape out of the sorrows iandsufferings of this world, nay it teaches on thecontrary, a way of service, a way of self-lessservice to humanity. To be a Theosophist isnot be craving after individual salvation, naynot to be caring for it at all. To be a Theo-sophist is to be a worker, a servant of humanity.

' I will not have final peace till my brothersshare it; I will not have final liberty that is notshared by my fellow-men.’-that is the idealplacbd before all Theosophists. It is this philosophythat has inspired me to write this bodk and Ihope those who have not shut their minds againstother presentations of truths will find some materialto think about in the following pages. If thatsomething worth-considering leads even one tothe sublime truths of Theosophy, I shall considermy labours more than sufficiently rewarded.

In sending forth this book into the world,

I owe a word of explanation to my Theosopbigal comrades. Some of them might wonder

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at the word “ Theosophical Socialism.” In sele-cting the title of this book many other nameshad suggested to me like Mauu-ism, Socialism-a New Interpretation. Socialism in the light ofTheosophy etc. But out of all these and manyothers I selected this name because it aloneexpresses the idea of true Socialism most corre-ctly. For Theosophical Socialism means a Socia-lism that is inspired by tne exquisite philosophyof Tlieosophy. I believe what the world needsis not a new interpretation of Socialism,we have too many of them in the world, whathumanity needs is a Socialism JJpermeated byTheosophy and its lofty idealism. It is because ofthis that I have named the book thus inspite ofthe fact that it might create some misunderstand-ings in the minds of my readers, both Theoso-phical and non-Tfheosophicai. By using this word,Imust say at the outset. I am neither committingthe Theosophical Society nor individual members.Nor am I putting a limit to Theosophy, Theosophyissuchavast thing that no indi\’idual, however great,can claim to possess complete knowledge of its tru-ths. 1 do not maintain that the principles enunciatedin this book form the full presentation of

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Theosophy. I present in these pages only a fewfacets of my Theosophy, Theosophy as 1 haveunderstood through my s'udics. It is possiblesome Theosophists might differ from me, foreach man must have his own approach to The-osophy. While putting forward my Theosophy Ihave greatest respect for the individual Theoso-phies of my other comrades. I believe that oneof the most important tasks of tiie TheosophicalSociety is to usher in a new civilisation in thisworld and to prepare human bungs above allelse ideologically for that dis;.)ensation. The newcivilisation, it seems to me, will be based onthe principles of Theosophical Socialism. Whilethe world is suffering, while the world is passingthrough acute crisis in all the departments ofhuman life, it is necessary that all idealistsshould lay before humanity a picture of thefuture as they conceive it and the ideals thatare necessary for the realisation of the same.Every Theosophist is an idealist soaring intothe highest heavens and at the same timefirmly fixed on the earth, trying with all hisabilities to bring the future into the present. Asone of this great Thesosophical friternity, I

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place before my readers certain principles ofsocial reconstruction which I consider absolutelyessential if humanity is to reach a ht(?her stageof development.

In writing this book 1 have teen greatlyhelped by the books of my Theosophical leaders,Dr, Annie Besant, Prof. J. E. Marcault, Dr.Bhagvandas, Mr. C. Jinarajadasa and Dr. Arundaleand other non-Theosophical writers like G.- D.H. Cole, H. N. Brailsford, Prof. Laski. Prof.Joad, Bertrand Russell and others. What Ihave done is simply to work out in some detailsthe great Truths which these Theosophicalleaders have given from time to time. I amindeed grateful to them for what I have teenable to write in these pages. If thereader finds anything worth-considering inthese pages, it is theirs, not mine. I haveonly tried to be a small channel of the greatlife-giving ideals they have proclaimed and 1only hope I have not made these waters dirtyby becoming a channel.

I must thank Mr. N. Sri Ram for havingwritten a Foreword to this book. Indeed I

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consider it a great honour for Mr. Sri Ramwas for many years connected very intimatelywith Dr. Annie Besant in all her political,social and Theosophical activities. He hasknown Dr. Besant as very few Theosophisishave known her. And so his Foreword links thisbook with Dr. Besant, one who all through herstrenuous life stood for fundamental changes insociety through open-eyed wisdom instead ofthrough revolutionary madness. The purposeof this book is to emphasise this very p )int-awise change from above before a destructivemadness shatters our civilisation from below.Mr! Sri Ram inspite of his multifarious activitiesconsented to write this Foreword, thus addingconsiderably to the worth of this book.

I have also to thank a large number ofmy friends who have helped me in the publi-cation of this book. My especial thanks are dueto Bro. Bhupatray Mehta, my most esteemedfriend or rather my teacher in Theosophy, butfor whose assistance I could never have venturedto write this book, and more particularly theSecond Section of this book. He very kindly

XIV

read through my typescripts and offered veryvaluable suggestions. The Second Section on‘ Psychology : Racial and National ' is practicallywritten under his guidance. I have to thank himfor a still greiLcc reason. It is he who dircted myattention to the books of Prof. Marcault and forthis singular act of his I am indebted to himfor ever. My jump from Socialism to Theosophyis mainly due to these books and the theoriesdiscussed therein-not to mention my spiritualteacher, C. Jinar.ijadasa. In Prof. Marcault’stheories I have found the most intelligent under-standing of the whole evolutionary process.Those who seek explanations of history andanswers to the riddles of civilisations in Materia-listic Interpretations might well study the theoriesof this remarkable man, for his Evolutionary-Psychological Interpretation of History is mostilluminating. It is in order to share the joys, Ihave obtained through his theories, with myfellow-men that I have written the Second Sectionof this book. There is another purpose also.His theories form the very back-ground of thePrinciples of Theosophical Socialism enunciatedin this book. In discussing Marxian Socialism

XV

too I have followed his theories and have triedto show that the Principles of Marxian Socialismare contrary to the Law of PsychologicalDevelopment of humanity. His theories throw agreat light on all the departments of humanactivities. I have tried in this book just to applyhis principles to the problem of Socialism. Ihope there will be a few of my Theosophicalfriends who will be tempted to turn to theoriginal writings of Prof- Marciult and fromthere be inspired to write books on the problemsfacing humanity in many other spheres of life.I hope, before long books on TheosophicalPsychology, Theosophical Education, TheosophicalPolitics, Theosophical Economics, TheosophicalMysticism or Yoga and the like will be pub-lished in the light of Prof. Marcault’s theories.

Among numerous friends who have helpedme I must mention Bro. Meherjibhai Ratoora,the Secretary of the Ahmedabad TheosophicalLodge; Mr. Jamanadas Dani of the New EraSchool, Bombay; my sister, Miss IndumatiMehta and Mr. Chutiilal Trivedi also of theAhmedabad Lodge.

xvt

I have to thank also the Proprietor andthe workers of the Sharda Prasanna PrintingPress for having done this work in the veryshort time that was at my disposal.

And in the end, I must thank my wife,Mrs. Rama Mehta, for having assisted me inways which I ought not to reveal to the publicat large, for they are too sacred!

Parsee Agiari Lane, -v

Ahmedabad, > Rohil Mohta.

1 st. December 1936.'

Foreword.

Socialism is very much in the air in Indiato-day,in other countries of the world it has becomemore than that-a live issue* But it remains every-where except in Russia, where it has beenforged into an iron system, an elastic sentimentexpressed in a variety of slogans and catch-words, borrowing strength from natural greed ofthe have-nbts to dispossess the deeply entren-chetf haves. If socialism is to come through rationalevolution by intelligence and not through theblind play of passions, there must be some whoprobe into its inner value and seek to under-stand the desirable change in relation to all thefactors present, external and psycological. Mr.Rohit Mehta seeks to do this. The SecondSection of his work on Racial Evolution is anelaboration, with illustrations from modernhistorical facts, of Prof. Marcault’s attempt totrace in the characteristics of the various knownraces and nationalities the unfoldment of theinnate psychological principles of man: it por-

XVUl

trays clearly the necessity of a deeper under*standing of social changes than as a resultmerely of environmental or economic forces.

Mr. Rohit Mehta’s enunciation of Theoso-phical Socialism is based on his own individualunderstanding of Theosophy and of the socialproblem in its light. For Theosophy is, likeScience, evolutionary, and also capable of diver-gent approaches and understandings, not astrereotyped system. Subject to this warning, itmay be admitted that the principles which Mr.Rohit Mehta lays down and his method of socialchange will be accepted by many Theosophicalstudents as being in accord with their ownTheosophical conclusions or notions.

Each race has its own genius, its distinctivepoint of view; and unless the question of thenext step in its advance is approached as aflowering of this genius, a fulfilment of itshighest possibilities from this point of view, anyso-called advance that may be projected isbound to be largely sterile, because lifeless, andself-defeating* History is not meant to be andcan never be a futile mechanical repetition.

I should like to add that Mr. Rohit Mehta’sconstitutionalism and appreciation of gradualism

are not expressions of lethargy, the spirit ofpostponement of a change which spells disturb*ence to our comfort, of a lack of conviction ofthe urgency of radical reform. His own recordas a young Congressman in Gujarat and provedwillingness to court the penalty for theexpression of his convictions belies any suchfacile assumption. While life includes momentsof dramatic culmination and revelations- - thesurprises of the suddendess- - the constantprocess of life, its constructive work, is alwayscotinuous, however rapid; and gradualism meansno more than continuity and the security ofcontinuous progress. In the case of Socialism,this implies establishment in social thinking evenmore than in changed social structure, and notmere compromise with outworn institutionsfrom the past.

The reason why Mr. Rohit Mehta asks meto write this foreword is probably because I badthe great honour of being for some years'Private Secretary to Dr. Annie Besant andone of her immediate co*workers in the fieldsof political and social action. She was a Socialistbut far^ig^ted; and with an understanding of

XX

life’s deeper purposes which no change thatdoes not subserve them can long withstand.Hers was the Socialism of Love and not ofHate. Love is always the great Constructor,and that which is not based love mustsooner or later be destroyed.

The reader will find that Mr. Rohit Mehtahas accomplished his task in a manner whichimpresses one with his wide acquaintance withthe attempts so far made in Socialistic thinkingand efforts and with his earnestness to clarifythose underlying principles which alone ensurestability and the production of maximum happi-ness for all. Such stability and happiness mustimply the treatment of society as a unity indiversity,—unity of organism in diversity offunctions,-hence order and full opportunity fortrue individual expression and fulfilment--that isfreedom.

The present is obviously a psychologicaltime for the emergence of this work. Therewill be many, I am sure, among its readerswho will wish to regard it as a vigourouslead towards practical action along the linesrecommended by its talented author.

N. Sri Ram.

Chapter I.

The Necessity for Social Change.

" I do desire to suggest to you that a profoundeconomic change is absolutely necessary, that unlessthat change is brought about the civilisation cannotlast, nor ought it to last with the canker of povertyeating out the very life of great masses of our people.’’*

Annie Besant.

It is a world of great paradoxes and ofhuge* contradictions in which we are living to-day.It is a wonder whether humanity was ever faced inits long history with such great and bafflingproblems as those that exist in modern society*These problems are so vast that the best inte-llects of our age have stood perplexed beforetheir might. Existence of these problems is notan isolated phenomena in this country or that.Every country in the world, every class ofhumanity is gravely affected by these problems.It is a world phenomena, not an exclusive happ-

• World Problems of To*day—Dr Annie ^tant.

2

ening either in the east or in the west.It seems the whole world is entangled in somepowerful whirlpool, and every attempt to save aparticular victim results in dragging others intoits dreadful currents. Politicians and statesmen,economists and financiers, social reformers andrevolutionaries, philosophers and scientists—allstand aghast at the frightful spectacle of human-ity hurling itself into ruin. The whole humanityis, as it were, standing on a precipice and asingle jerk would send it down into a deep valley.The entire world is, as it were, sitting on avolcano and a single eruption would shatter it topieces. These problems do not belong to' anysingle field of human activity, they cover all thedepartments of human interests. There are desti-tution, despair and doubt reigning supreme inthe material, emotional and mental fields of humanactivities. The poorer classes are suffering frommaterial destitution, making their lives almostinhuman and forcing them to live in hovelsinstead of houses, to live on material starvationinstead of physical satisfaction, to live not onlyas physical wrecks but also as spiritual cripples.The lot of the middle classes is in no way

3

satisfactory. They are living in utter despair, forthey find in the modern world all their sentime-nts crashed, their aspirations killed and their idealsthrown over-board. And when we turn towardsthe giant intellects of all lands, eventhere we find them engrossed in

doubts, steeped in cynicism, entirely pessimi-stic about the future of humanity The wholesky is overcast with these frightful clouds,threatening rains, that would deluge the wholehumanity and sweep it clean of all living things.

It seems the flow of life is stagnating some-where, the blood has ceased to circulate and so

severp is the social malady that humanity will

die ere long, if nothing miraculous happens, ifno herculean effort is made to save the patientat the last hour. It was poet Shelley who saidthat the masses are dying while we speak. Itis true even today, for the whole humanity ismarching towards ruin while we are sitting likeMicawbers in the hope of something goodturning up. It is impossible to wait any longer,for if we do not deal with these problems,these problems will assuredly deal with us.

Since long ages, man has incessantly triedto prove his supremacy over nature and its

4

forces. These forces of nature have ever beetiachallenge to man’s power and might. This desireto overcome nature was first born when manas a savage stood before natural phenomena andfelt overawed before their marvellous and myste-rious working. He tried to pacify them throughworship and religion, through rites and dedications,but these forces had remained so long beyondthe control of man. It is in this age of sciencethat we find man, for the first time- inhumanity’s long history, declaring himself themaster of nature. He is no longer at the mercyof nature’s whims, he is no longer under herbondage, .^nd it is not pure science that hasreleased him from this bondage. It is appliedscience that has given him this power-thepower to make nature obey the might of science.The world is not suffering to-day from nature’sdefiance, nor from its inability to prdouceenough for the nourishment of humanity. Theworld suffers because nature is producing fartoo abundantly, so much so, that humanity standsstaggered at its phenomenal bounty. The worldis poor today not because of scarcity, it is poorbecause there is abundance, there is plenty,

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there ig overproduction. Humanity suffers notdue to nature’s scarcity but due to man’sinability to adjust to the new conditions createdby science. The principle of Mai thus has failedto explain the causes of world misery, for it isnot overpopulation that is the problem with us,it is overproduction that baffles humanity. Suchis indeed the social anomaly. People are afraidof too much production. Even science is perplexedbefore what it has created and thinks ofreverting to the age that has passed. Politiciansare talking today of controlling the unregulatedmarch of science. People are suggesting thatproduction of the world should be cut downconsiderably so as to adjust it with the lowconsumption power of the people. This civilisedworld is thinking of refusing nature’s bounty,to obtain which man struggled and sacrificedfor ages. And this madness has so overtakenus, that we find producers and those controllingeconomic life of nations actually engaged indestroying what nature has produced. Whilemillions shiver and starve, these captains ofindustry are destroying year after year cotton,coffeeand wheat. Governments are found giving subsidies

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to their citizens-their farmers-for reducing the pro*duction of cotton and wheat. Year after year, wesee financiers and industrialists of the world meetingin conferences, not to plan for distributingthe produced and the manufactured goods, butstrangely enough to restrict, to cut down, world-production by mutual agreement. Neville Chamberlain, the Chancellor of Exchequer of the BritishGovernment said in the House of Commons onJune, 2, 1933, “To allow production to go onunchecked and unregulated in the modernconditions, when it could almost at a moment’snotice be increased to an almost indefinite extentwas absolute folly. ” Incredible though it mayappear, to restrict production while millions aredying of hunger, is not regarded an absurdity inthis modern civilised world, on the contrary it ispractical sense. And so, we find the economicworld faced with depressions caused by overpro-ductioQ. So much have our industrialists losttheir heads that they are closing down factoriesand workshops in order to come out of depress-ion. But unfortunately economic laws are no respec-ters of tile whims of industrialists, for these waysto get out of depression are depressing the world

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more and more. Closing down of factories meansless employment and less employment meansreduction in purchasing power and this in turn mustmean depressing the markets. The way of endingdepression is sought in depressing the market! Ourpoliti cians too are following queer politics. Whenstores and godowns arc glutted with goods theyare indulging in the race of raising tariff wars, thewars that are daily threatening the world withdangerous consequences. For, a tariff war is boundsooner or later, to result in national wars for thepossession of colonies and raw materials. Thisis the situation in which our world finds itself.Poverty, unemployment, tariff and national wars,strong governments to deal with extraordinarytimes, dictatorships, suprression of individualfreedom and civic liberties, militarisation at theexpense of nation building activities, colonialexploitation—these are our economic and politicalproblems. Ours is a civilisation of exploitation andwaste. Stronger nations exploiting the weakerones is what one sadly finds in this world ofcivilised beings. We are, it seems, following thelaw of brutes in our affairs with human beings.Killing of one individual within a nation Is

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regarded as murder, killing of hundreds of humanbeings in war is considered patriotism and is best-owed with high honours-such is our socialmorality. A poverty-stricken hungry individualstealing a loaf of bread is regarded theft, whilebig financiers and capitalists destroying tons andtons of foodstuffs is considered service to thenation, such are our standards of judging humanconducts* What greater anti-social act can everbe imagined than the destruction and waste ofgrains and goods, for the lack of which millionsare starving and shivering? What greater crimeagainst society can be imagined than the dragg-ing of hundreds and thousands of people-youngmen to war for the satisfaction of gainingpersonal profits through the possession oflands and mines? What greater cruelty canever be perpetrated than the closing of factoriesagainst hungry men and women only becausemarkets have glutted and profits have reduced ?Ours is a mad world, where intellects have beenprostituted and used for the exploitation of theignorant, a world where science is abusedand made use of for destruction of allthat is beautiful and neble in our civilisation.

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There is something fundamentally wrong withour world. Carman Haider, in “Shall America goFascist ? ” very graphically draws the picture ofour world as it is to-day:

Too much wheat, cotn, hogs, heal and yetstarvation; over-production and under-consumption.Men living in slums and the lumber industry indepression unable to find new outlets for the useof wood, architects out of work. Boys on the roadand the teachers unemployed. A waste of goods, awaste of energies, a waste of brains, a waste ofhuman life*’’*

,Why does the world suffer if it has all themeans of happiness within its grasp? If we haveabundance of goods why should the world bepoor? Why is not the wheat lying in store-roomsdistributed to the hungry millions? Why iscotton destroyed instead of used for the protectionof shivering men and women? If millions areunemployed, if factories are lying idle, why arenot these unemployed put to work in the sameidle factories? Why cannot idle factories, idlecapital and idle men be brought together if

• Shall America Go Fascist ) ’

*-Cannan Haider.

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depression has overtaken us? Henry Brailsfordsays: “ Capital lies idle in incredible hoards,labour cries out for employment and the powerto torn the engines is available.” And yet whydoes this not happen? This is the question thatmust arise in all minds, for this is the problemof our age. It is true that we have won ourmastery over nature. And yet it is also truethat this mastery has come to us before wehave become ethically fit for the reception ofthis power. We have obtained power, butwe have yet to acquire a spirit of socialobligation. Our problem is not the problem ofproduction but of distribution, and not science butbetter social organisation must solve it. Theproblem of production required individualism fcrits solution because it needed ability to risk andadventure. The problem of distribution needs, notunrestricted individualism but, a sense of socialresponsibility. Our problems have arisen becausewe have failed to evolve a social organisationconsistent with the discoveries of science andthe release of power they have done. There is agreat disharmony in our social organisation. Forwhile there is social production on one side

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there is individual appropriation on the other.There is disharmony between personal profit andsocial happiness. Dr. G. S. Arundale, the Presidentof the Theosophical Society, explains the problemof our age in but two short sentences. He saysl

" Much of the depression is the result of «concentration on the individual self at the expenseof the collective self. They grow together or notat all.’' *

But if the problems are vast, it does notmean that they are impossible of solution. Noris it necessary to attempt their solution with acynical attitude. No doubt, the problems aredifficult, no doubt, the darkness is too dense, butlet us realise that this darkness is the onebefore the dawn. The dawn of a new world isover us. Our problernik have become hugeonly because we are living in times when thereis a clash going on between two civilisations.The present civilisation is dying, the new civili-sation is still in the womb. It is the period oftransition in which we are living. And the periodsof transition are always difficult. There are people

* ‘You'—Dt. G. S. Aiuudale.

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who refuse to go forward. They do not visualisethe coming dawn. They want to put the clockback to whence it has come. They are afraid ofscience and machinery, they dread leisure andfreedom from physical toil that would comethrough these two agencies. They put up thecries of scrapping machinery and of (he dignityof physical labour. But invariably is the case,that behind this dignity of labour is the dreadof leisure, for they regard men as sinful, andhence if freed from physical toil would indulge inall sorts of sinful activities. And so, their solutionof our problems is reverting to the good old dayswhen everybody was happy. But they forget, thatwhat was happiness some centuries before can neverbe happiness to-day, for humanity is progressing andin its progress releases greater and greaterpowers of its consciousness. Progress of humanitymeans releasing human beings from physicaltoil and leading them to higher and finer fieldsof activity. It is the function of science to enablemen and women to rise to these heights. It isthe purpose of machinery to free human beingsfrom physical toil. The problem of our age is,that this freeing of human beings from physical

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labour is accompanied by material unhappinessand starvation. When leisure is possible, we giveunemployment* But that does not mean thatmachinery is wrong and that science is useless.It means that unrestricted use of machinery byindividuals for their private use is bad, it meansthat abuse of science is dangerous. And so ourcry ought not to be, a scrapping of machinerybut a better use of it. Our demand ought notto be, restricting science but a harnessing '.of itto social welfare. Let us not get panicky andcynical because so many problems are facing us.Let us not keep our eyes to the days of old.Let,us look forward atid see the light of thedawn. Instead of proposing to lead the worldback, let us carry it onwards to heights moreglorious than the most glorious heights of thepast. Let us remember, that if problems are great,man it greater still. It is with this sense of robustoptimism that we must march on, all the timerealising that man is not sinful but really divineand is ever eager to call out all the innerbeauties he possesses, if only we would givesocial facilities for such a happening. Let therebe no sense of despair, no sense of hopelessness

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for “ what man has marred man can mend.”

There are quite a number of people who inthe midst of these problems get intensely impat-ient. They immediately rush to radical solutionsand in their mad frenzy destroy even that whichis useful to humanity. It is true that misery andsuffering around us are so acute that it isimpossible to wait any longer. But it is easy torevolt, it is far more difficult to build andconstruct a new civilisation. The world hastoo many revolutionaries, it needs today const-ructive genius. For civilisations are not built in thetwinkling of an eye; it is a long-drawn outprocess. Those who indulge in revolutions mightbe quite sincere and honest, but that is not allthat the humanity needs today. To hope to builda society through revolution is to misjudge socialfactors. If the method of reaction and of goingback in civilisation are bom of despair andmisconception of man, the method of revolutionis equally so. It is a method of desperation. Itis enthusiasm guided by wisdom that we needtoday. A clarity of thought, a definite conceptionof where we are taking humanity, a thoroughunderstanding of the laws of human evolution, a

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scientific clearness of what the future order ofsociety shall be-it is all these that are neededif the world has to be saved from its presentdeplorable condition.

And so even while the world is dark, thesigns of the new dawn are on the horizon.The solution of our problems lies in understan-ding these signs of the times and adjustingour Social organisation m accordance with them.In this world when cut-throat competitions aregoing on, there are social reformers who havebeen advocating co—operation in productionand ^ distribution of goods. While people arerushing at each other’s throats, there areidealists and dreamers forging public opinionfor world—peace. When humanity is tornasunder by class and colour, by religion andnationality, there are workers in all lands tryingto establish Human—Brotherhood in this world.While the old world is dying, a new consciousnesshas overtaken humanity and slowly larger andlarger number of people are coming under itsinfluence. It is through the recognition of thesesigns and working for their effective emergencethat we shall come nearer to the solutions of

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these problems. It is true that the world cannotwait, that suffering masses cannot patiently beartheir turmoils. It is for those who understand thesesigns, to start working for the dawn of a newEra of Peace and Happiness. The tides of re-volution and destruction will never be stemmedby repression and threats of violence. They canbe stopped only when intelligent men andwomen work for the inauguration of thenew civilisation. Let us beware of under-estimating the miseries of the people. We knowwhat the French Queen said when told that themasses of France were rising because they. hadno bread. She remarked, “ If they have nobread, why do they not eat cakes!” Let not theintelligent classes of to-day commit the samemistake through their indifference to the miseries ofthe people. The masses have always been led torevolt because those who understand and thosewho are wise have failed to discharge theirduties.It is because they have remained unmovedat the cries of their snffering brethren. Let usnot forget that masses rise in revolutions whenthey realise that ‘ the sufferings of revolution areless then the sufferings of submissn.’ If we lead

17

the poor masses to this point of desperation,the fault will be ours if our cvilisation is perish-ed in the fire of destruction.

The world needs a re-adjustment, a freshbalancing, a new equilibrium. The days of unres-tricted individualism, of ruthless competitions, ofceaseless waste and destruction, of national andinternational wars, of political, tyrannies and partydisctatorships must end. The world must marchon to a new civilisation based on plannedproduction, on humanitarian distribution, onmutual co-operation, on international fellowship,on the service of the weak, on the sacrifice ofthe 'wise and on the principle of Brotherhood.The world must adopt the cry of Socialism for,socialism true and wise is the solution of ourmany political, social and economic problems. It isthrough Socialism that humanity will rise to ahigher level of advancement It is through soci-alism that men and women will realise social andeconomic happiness. Dr. Besant says: *' I believethat the next great stage of civilisation will beSocialistic, that in the centuries that lie beforens, there will be realised many of the economicconditions, that the socialists of to-day demand.”

18

What this Socialism will be, what will be itsguiding principles, how will it be contrastedwith modern socialistic theories will be discussedin the following pages. Only one purpose runsbehind these discussions; to rivet the attention ofthose who are intellectuals, those who are idealistsand dreamers, those who are social reformersupon the necessity of working for these socialchanges which have become inevitable in thissorrow-stricken world and thus stem the oncomingfloods of revolution that threaten to devour thewhole civilisation. Brotherhood is the weapon withwhich to fight both revolution and reaction.Brotherhood is the key that must open the doorsof human happiness. The following pages arebut a plea to introduce Socialism through open-eyed wisdom before it emerges from massfury. Socialism is the word of the future, letall who understand, heed it and work for itsrealisation.

Chapter II.

Scientific Socialism:

Its Fundamental Errors-

**JU8t as every Socialist declares that politicsalone are utterly insufficient to make a happy andprosperous nation, just as he truly says that economicsmust be rightly understood and rightly applied, andthat without that an understanding and application

of political reforms must fail and crumble so I

believe that economics alone are not enough to makea nation prosperous and free. Important as economicsmay be and are. behind economics lie men andwomen, and unless these men and women aretrained into a noble humanity, economic schemeswill fail as hopelessly as any political scheme canpossibly do. While it is true that the politician isbuilding a house without foundation, while it istrue Socialitsts are trying to make that foundation,still the foundation must be of good materials or arotten foundation will be as unfortunate to the houseas no foundation at all. ^

-•Annie Besant*

^ * Future of Socialism*—Dr. Besant*

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History of the world is indeed very largelyportrayed in the biographies of its great menand women. This truth is as much applicable tothe histories of world movements as to indivi-dual nations. It is not surprising that nationalismfinds its ceaseless inspiration in the lives ofnational heroes, for the latter are personificationsof what the national masses are hankering after.Every nation looks to its leaders in times ofcrisis, for it sees in its leaders the promiseof its glorious future. A nation is held togetherto a very large extent because of the devotionto its past and present heroes. A nation isinspired to great deeds mostly because of ’ itsglorious past. But if a nation is a geographicalunity, a movement is an ideological unity. If anation has its heroes, so has a movement. Ifa nation derives its inspiration from the past,a movement draws its strength from the future,which it hopes to build. A movement is heldtogether either by emotional ties or by theoreti-cal affinities or in a few cases by ideologicalloyalties. In the modern world, which regardsmind as the most powerful instrument of cognition,most of our movements continue and flourish

21

by their theoretical affinities. The exponent ofthese theories invariably becomes the hero ofsuch movements.

Such is, indeed, the case with the Socialistmovement of the world. Socialism is verilya world-movement in our times, for it hascrossed over national frontiers and politicaldivisions. It is an international movement,held together by the theories given to it bya man who has influenced modern politicaland economic thought to the extent to whichvery few single individuals have done in thehistory of humanity. Karl Marx is a name tobe conjured with, not only in Socialist circlesbut among all those who are striving at therefashioning of this world. He is the hero ofthe Socialist movement and intense loyalty tohim and to the theories he proclaimed is surgingbeneath revolutionary movements in many anation of the world. Paradoxical as it mayseem, Marx has become the God of the anti-God communist.

What are the theories given by this greatradical thinker, the very utterence of whose

22

name shakes mighty empires and vested intereststhronghoat the world? Why is it that socialreformers and large masses in every nation ofthe world are intensely fascinated by the doctrinesof Karl Marx? Why is it that people arerallying round the banner of Scientific Socialismin various countries of the world ? Before weconsider the salient features of Scientific Socia-lism, let us first understand the causes thatgave birth to this revolutionary movement. It isonly in this background that we can envis-age the true worth of the principles of ScientificSocialism.

All students of history know that the birthof socialism has coincided with the rise of Capit-alism and mechanised production of goods. It isnot incorrect to say that Industrial Revolution hassown the seeds of socialist revolution in all thecountries of the world. Pre-capitalist economicorder, as we all know, was characterised byhandi-crafts as the chief mode of production.Men and women in their homes and guildscarried on economic activities, and thus suppliedthe needs, both of villages and rising cities.

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With the introduction of machinery and itsnecessary con-comitant capitalism, thesehandi-crafts were destroyed, or rather starved out,displacing a large number of people from theirfamily occupations. This onmsh of Capitalismresulted in two diametrically opposed movements.On the one hand, this displacement resulted inlarge number of people falling back on land,as in the case of India under the onrush of aForiegn Capitalism, and worsening the alreadyimpoverished condition of masses due to apressure of population which the land was inca-pable of absorbing. On the other hand, the riseof Capitalism resulted in drawing people awayfrom villages into cities, as no land was availableto them. It is this group of people that formedthe working class, the proletariat, of our times. Butthe condition of this working class was far fromsatisfactory; it was much worse than thecondition of the working class of today .For Capitalismin its blind dash for profits never cared for thecomforts of labour. Insanitary conditions of work,unregulated hours of labour, breaking up of homesunder the pressure ;of economic necessity andsocial changes, absence of political rights and

24

factory laws, non-recognition of trade-unions andillegality of collective action of the workingclass for the improvement of their coditions,employment of child labour and domination bycapital of all political and social institutions resultedin very severe discontent among masseswith regard to the new economic orderinaugurated by the Industrial Revolution.There were violent attempts done by theignorant working masses to smash machi-nery, which, according to them, was the solecause of their misery. Even many of theintellectuals of that age considered machine asthe creator of all social ills. Sporadic revoltsagainst machineries were the order of the day.The new class that had risen in economic powerdue to its ownership of capital, practicallymoulded the policies of the state, and so militaryforces of government were always at the beckand call of the capitalists for the protection oftheir capital and the suppression of massdiscontent. Thus hedged in from all sides,suffering under political repression and economictyranny on the one hand and forced by materialnecessity on the other, these masses were in a

25

desperate condition, in a violent mood, readyto strike at their enemies with whatever weaponsavailaUe. They had become intensely inflamm-able and a little spark wc)nld have caused abig conflagration. But to expect these discontentedmasses to lead an organised movement wasimpossible, for such a movement, to keep it goingin the midst of oppression and repression ofthe severest kind, n^eds a p|iilosophy, a theorybased on the analysis of social forces and atactics capable of foiling the attacks of itsenemies. Masses might act but it is impossibleto expect them to initiate a line of action neededfor the betterment of their conditions.

Such initiation has always come from theintellectuals. It, is they who have formulatedtheories of social transformation, it is they whohave given philosophies of social change, it isth^y who have provided the necessary .^ tacticsfor mass action, it is they who have led radicalmovements. The initiative and leadership of allrevolutionary movements have come from theclass of intellectuals. And Socialism is noexception to this. Looking at the sad conditions

Z6

afcmd him, feeling indignant lit thtf drttelinju^6il«| ^e td a large section of bomanHytKsirT MsSrx, a Ghrnoan intellectual of a y&^ higho^ef, oat of his sfodierf df pc^itics, history,ecohomics, social stidhcida and philoaSophyfoibialat^'his theories' of mass action which formthevety basis of Scientific Socisdistin. It is theseth^ries of mass action Which are knoWn asSci&itific Socialistn. It is theSiS theories that haveserved as gntdlhg principles' ih all attempts atsocial transformation carried on by Socialiststoday. This days in Which Marx lived were, aSwe have seCn, the days of cruel reprcssiott. Evenhe himself had beCome a victim of Staterepression carried on in the interests of theri^ii^ economic claSls. UndOr the effects of thisrepresaoh and the surrounding poverty, it wasqhite nsitureil that he developed a very Mtterattitude against the political and eCohbmiC systetniof society in which he lived. It is not quitewrong to say that behind all his ihhotfes df•obial change lies his mental attitode of «ttremebitterness against the staggering poverty that bendtOesS^ all aroQnd him* On adl sides he sawnfasiiS ctying for more hamStte treatment It - is

27

no v^ondelr tlu,t the ^nce of social ills he sugge^*ted was a drastic revolution; for a desperatecondition genec^ly evokes despwate methodsof liquidating the same. It is significant to findthat his theories and methods were acceptableto those Countries which Were groaning undersevere state repression, where no civic liberties'existed and where large masses of people weresuffering under abject poverty. Even today thisis the case, for the greatest response to theMarxian methods is given by countries undereither colonial exploitation or irresponsible nativeautocracy. It is also a feet wheffe middle classeshave* been refused all facilities to participate inthe rffairs of a government, there <h«se elementshave embraced revolutionary tactics out ofdesperation and with a hope of achieving theirown aims. The dangers inherent in revolutionarytactics will be diacossed in a later chapter. ItIs sufficient to note here that Marx was led toproclaim this method very largely due to thedesp«ate condition of masses that lived in hitworid. And so, looking dispassionately at thetheories of Karl liblnc, one comes to the Iwtielii*sion that they have been counsels d despair,

28

and the main reason for such counsels consfslsin the objective conditions of the masses andthe subjective mood of its illustrious author.

That our unhappy world is standing todayat cross-roads cannot be denied. It needs afundamental change. Capitalism in its onwordmarch and in its mad rush for profits anddividends is crushing the lives of miBions. Capitalismitself has reached a stage when its progresswithin the framework it has created has becomewell-nigh impos^ibter Capitalism must either giveplace to a better order of society or else our

civilisation must, go down and perish like thecivilisations of old. Desperate conditions ofmasses wilt lead them to adopt revolutionaryand desperate methods and capitalism too willreact with its own drastic measures in defenceof reacton. Our world needs an overhauling. AndMarx suggests bis own panacea. Behind thispanacea stands a philosophy, a philosophy ofdespair. One must either accept it or evolve abetter philosophy, for the world must ever moveon. Bertrand Russell remarks:

29

**The civilised world has need of fundamentalchange if it is to be saved from deeay^-ehangeboth in the economic structure and it^ philosophyof life<'' 4^

Most of our social reformers are preparedto concede the first part of the above statement,but they have hardly given a serious thoughtto the problem of philosophy and its effects onsocial reconstruction. They have yet to acceptthe necessity of philosophical clarity and Sound-ness in the task of social transformation. Onlyout of a correct philosophy can emerge truetactics and methods of social change. Marx andLenm recognised the need of this philosophicalbackground-It was a firm coviction with Leninthat only with people who are steeped in Marxianphilosophy can a socialist party start its opera-tions for a Social revolution. A philosophicalvacillation, according to him,was very dangerous tothe cause of social revolution. He believed, andrigtly, that without this philosophical soundness,there would be desertions and betrayals ina socialist party. But very many of the followersof Marx and Lenin have scarcely given

* • Why Men Fight ’—Bertrand Runell*

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much consideration to this problem of ,philo‘sophy. They are so concerned with immediateifeShes that they have lost sight of the largerproblems that affect social reconstruction. It isnot wrong to say that many of these followershaw been emotionally stirred to action at thesight of physical misery and destitution prevailingin the world. This attitude has so completelyovertaken them that they have relegated theimportant question of philosophy absolutely tothe background. It is a common experience ofus all that a straw brought too close to theoye creates an optical illusion, due to which evena mountain remains hid behind it. Over-enthu-siastic followers of these leaders are smartingunder a similar optical illusion due to whichfundamental issues connected with socialismhave remained concealed under a too impulsiveemotionalism. To them a philosophy underlyingM scheme, of social reconstruotion' has seem^.Unimportant from practical points view.iTo them quiet reflections on philosophi-cal issoes*<lsatre appeared tantamount to flyingaway from” grim realities. These people havenarrowed down the scope of socialism by

31

regarding it as a simple act of snatching awaythe property of John to satisfy fHe needs ofJames. But this is hardly soCialisn), it is an

ufely distortion of it. Socialism is an order of

society, a better, a more intelligent, a justet

order of httman organisation. And those whoprofess to be in the vanguard of this task of

founding a bettet* order of society must haveclear conceptions about its fundamental aspects.A mere emotional e'jtuberance can never lastlong, nay it will lead all those who indulge init into dangerous paths, often antagonistic toSocialism. Philosophy is the motive power ofevei^'rhovement aiming at social reeonstroctiort.It was because of this that Mant spent a numberof years evolving a philosophical system befonrproposing a method of social change. It wasprecisely because of^this that Lenin was engagedin philosophical discussions with his comradesand was prepared to break even with the mostoutstanding of them. We know that he wasready to compromise with them on isfioss ofmethods and strategy, but absent philoi6|fliy hewae’4|uite adaitiant. In his *What is tO'"'bedone’ he advises - his eomnrades to combine

32

with other parties with regard to practicalprc^rammes but he strongly maintains: **Do nothaggle over principles, do not make concessions intheory. ” Philosophical clarity and theoreticalsoundness are absolutely essential, not only inunderstanding the social process but even inactual attempts at social transformation. Only acorrect philosophy can generate motive powerfor social change. And so, in order to understandMarxism one must clearly grasp its philosophicalassertions. Every other expression of Marxismis an emanation from this. As Engelsputs it: ‘‘Without German philosophy, particularlythat of Hegel, Qerman Scientific Socialismwould never have come into existence.”Scientific Socialism without its philosophywould mean a movement without its driving power.

Now what is this Marxian philosophy ? Wehave briefly noted the objective and subjectiveconditions that supplied the very basis of thisphilosophy. It is known as the MaterialisticInterpretation of History. Marx was pre*eminentlyinterested in humanity and had no c<ii|cem.with‘-metaphysical speculations. Hence his is a

33

social philosophy-a philosophy that explainshistory, that analyses social forces, that suppliesa motive power for social change. His philosophyis a guide to action, a guide to social transfor-mation. It explains what social change is, howit is to be brought about, what are the drivingfactors of this change, how does it harmonisewith science and how does environment workon the growth of an individual. These are themain questions with which Marxian philosophyis concerned. We shall see briefly in the courseof this discussion what are the fundamentalerrors that lie in each of the answers, MarxianSocialism provides to the above questions.

The first fundamental ekror of ScientificSocialism consists in its conception of social change.What is this conception? An answer to thisquestion is provided in Marx’s theory of thestructure of society. There is a particular formulato which Marx reduces all complicated structuresand super-structures of society. Marx tells us:‘‘The economic structure of society alwaysfurnishes the real basis, starting from which wecan alone work out the ultimate explanation of

34

the whole super-structure of juridical and politicalinstitutions as well as of the religious, philosophicaland other ideas of a given historical period.” Soaccording to this, economics is the very basis ofa society. Although Marx takes into considerationother factors that contribute towards the build-ing up of a society, these, according to him, arecomparitively immaterial. It is economics thatremains the desicive factor. A society is judgedby its technology, by its modes of production,by the method with which human beings satisfytheir material needs. With accepting economics asthe basis of society, all social changes meanchanges in the modes of production, changesin economic structure, changes in the relations ofhuman beings with regard to their productiveactivities. As Engels puts it;

"The final causes of all social changes andpolitical revolutions are to be sought, not in man sbrains, not in man’s better insight into eternal truthand justice but in changes in the modes of productionand exchange. They are to be soiight nOt in’ thephilosophy but in the economies of each pSiticu-

lar epoch.’’ »

« ‘ Socialism: Scientific and Utopian’—Engels.

35

And so, according to this, every social changepredominantly means an economic change. It isno wonder that taking this assertion as the verybasis of social change, Scientific Socialists havelaid all emphasis on the transformation of theeconomic structure of society. The social changefrom Capitalism to Socialism is, according tothem,only a change in the economic basis ofsociety. A structural change is their primaryconcern, for economics is the basis-everythingelse is a superstructure. Their socialism means,the socialisation of the means of production,distribution and exchange. The whole idea ofthe ftfture social order is confined in the frame-work of economics. It is a question whether thefoundation on which they desire to base thewhole social structure is sufficiently strong to bearthe whole weight of its enormous superstructure.

This idea of social 'change is derived fromthe materialistic philosophy of Marx. We shallbe discussing later this materialism in relationwkh modern science, and so scientific correctnessor otherwise of materialism is beside the pointjust now. The question here arises whether in

36

economics lies the final causa of social change,whether economics is the basis of society, whetherreUgion, art, science, philosophy are meresaperstractares to be explained away in termsof economics. That economics is one ofthe causes of social change cannot be denied.It cannot, be gainsaid that in large number ofcases economic condition has been an immediatecause of social change, but to contend, that itis the final and the ultimate cause is ratherdoubtful. Economic condition of the people ofFrance was very bad in the 18th. Century;that it was becoming worse is also true. Butthis economic misery would not have produceda French Revolution, it might have resulted insporadic revolts of hungry men and women.But in no case could it have brought about asocial change. It was the philosophy of Frenchthinkers, the enormous literature of Frenchwriters that fired up the intellectuals and theidealists of France, it was this philosophy thatinspired them with a noble mission, a loftypurpose of transforming human society. Thesethinkers and philosophers had touched a newlevel of consciousness of human living and were

37

trying to express this through their thesis anddreams The whole nation was rising to a newconsciousness, the consciousness of liberty, ofindividual freedom, of independence in thoughtand belief. The social, political, economic andreligious institutions of France were ill-suitedto accommodate this new consciousness and itsdemands. Religion, art, ethics-all had becomedegenerated. The degeneration that started inthese expressions of social thought naturallyfiltered down to the political and economicorganisations of the nation. It is a fact that longbefore the famous French Revolution, there wasa revolt against the religious beliefs prevalent inthat country. Always at the dawn of a newconsciousness, touched at first by a fewindividuals, there has been a revolt in thebeginning against prevailing philosophical,religious, ethical or spiritual notions. It is thisideological discontent that gradually permeatesvarious departments of human activities. Wherethe antiquated forms of the old conciousness arevery rigid and offer great resistence, there violentupheavals make their appearances from time totime. Political and economic institutions are affected

38

the last by the new conciousness, for they arethe most rigid superstructures based on theideologjr of a society. The very fact that in allcountriest at the rise of a new consciousnss, therehas been a spiritual revolt first and political oreconomic uprising later, clearly shows that theroot cause of a social change is a new spiritualawakening among people demanding neworganisations to suit its rightful expressions. Dr.Besant in her marvellous lectures on theFrench Revolution tells us:

“ When, in any country which is not wholly free,there is a rapid spread of Freethought principles,then may the people look for political change;.whenmen use their brains to investigate the rights of theChurch, they will use them also to investigate therights of the Government; when spiritual despotismis defied, temporal despotism will be speedilychallenged...”*

What does the above assertion show ?It was the Freethought that was the impellingcause of the French Revolution. When thewhole nation rose to a new consciousness andlearnt to think independently, the social, political,economic and religious institutions were challen*

* ' French Revolution'“‘Dr. Besant.

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ged one by one. It is a law of psychologythat life remains concentrated at a particularlevel of consciousness, both in an individual as wellas in a nation. With the rise in the level ofconsciousness, this concentration of life is shiftedfrom the lower to the higher phase of expression. Itis because of this withdrawal of life from the lower>due to a rise in the level of consciousness, thatthe degeneration of social, political and economicorganisations is caused. (For a fuller discussionof this problem of consciousness the reader isreferred to the second section of this book) Formsmust die in order to give birth to new structuresin harmony with the new consciousness. Wherethis structural adjustment is delayed or resisted,there revolutions have appeared in history. Butthe cause of all these social changes have to besought in ideological transformations in huma*nity. A revolt in thought is a precursor of aneconomic or political revolt. This shows thatthe basis of society is not in economics, norin politics, nor even in religion but in theconsciousness of society. It is a law in biologythat function precedes organ. This law isapplicable to human societies too. Unless human

40

consciousness rises higher and develops a newfunctioning faculty in this process, there cannever be lasting changes in society. Whereorgan has preceded the function, there the socialstructure has remained a hot-house growth,needing artificial conditions for its development.The case of Russia furnishes an example of ahot-house growth of socialism. Believing theeconomic structure of society as the verybasis, the Bolsheviks imposed a socialist structureand economy on that country. And owing tothis narrow conception of socialism they havetried to preserve its economic basis at theexpense of even disfiguring the great ideal ofSocialism, for they thought and still think, thatpreservation of a particular economic structure issocialism. There is no doubt that economicprinciples underlying the Russian Experiment are to avery large extent admirable, provided the Experi-ment is freed from the ugly features of Stateterrorism. But this proviso can never befulfilled because structure has preceded the descentof consciousness. Instead of allowing the newconsciousness to influence the minds of thepeople, instead of slowly creating new institutions

41

to suit the demands of this consciousness, anattempt has been made to sweep the wholenation of all its old oiganisations. The samething happened in the case of France and weknow the results. We are witnessing the samekind of happenings in the case of Russia today;Trotsky-Zinovieve conspiracies, if true, veryabundantly prove that the conditions in Franceafter the revolution are being repeated in Russiaalso. So long as scientific, socialists regard econo-mics as the basis of society and immedietelyrush at destroying old institutions and imposingnew ones, so long will socialism require artificial•conditions <rf terrorism and espionage to protectits outward structures. If economics were thereal basis of society, a change in economicinstitutions ought to mean a complete socialchange naturally followed by other changes insuperstructures. Coercive measures of state mustdisappear if socialism is a natural growth fromeconomic changes. With a change in thestructure, a change in superstructure must followin the ordinary course. If the poUticians andmass demagogues of France had not utilisedthe new literature of France to their own

42

advantage, if instead of attacking the wholesocial fabric of France they had gradually adjus-ted the social institutions to the new conscious*ness, the history of the French Revolution wouldhave been differentThe same thing applies to Ruswa.And 80, just as not organ but function is thebasis of all biological growth, the change andgrowth of society depend upon human conscious*ness and not upon economic structures.Economics, as every other social institution, is asuperstructure on social consciousness. Socialchange, as conceived by scientific socialists,describes only the method of social change, itdoes not supply the cause of social change.Economics, politics, religion, art, ethics aremerely the instruments of social change-theyare not its causes. The cause of every socialchange lies in the consciousness of humanity.Behind the destruction and formation of structureslies this consciousness. The whole process ofsocial change can very well be understood bythe following words of Prof. Marcault:

*' Life, then, is the cause and evolution is theeffect. Those laws under which evolution is seento proceed are the means by which life manipulates

4S

mattet, shaping it slowly but ceaselessly into aninstrument for its own use and expression.'* »

This, then, is the first fundamental error ofScientific Socialism. All the other errors emanatefrom this misconception about social basis. Theproblem of socialism is thus not merely raisingthe material standard of people, it is funda*mentaly raising the consciousness of people.It is this consciousness that is the very basis ofsociety and a social change must mean a changein the reactions of the people, so that before astructural change is effected they are preparedto function rightly through the new organs thatcome into existence. As H. G. Wells puts it:

“ The problem of socialism is not merelythe problem of distributing economic goods butthe problem of finding out real receivers ofpower.” This means, that the problem of socialismis the proUem of raising the consciousness of

peojde so that persons competent to functionthrough the new organs of society can come

into being. Consciousness precedes structure, isthe important truth which one fails to find in

the theories of social change propounded byScientific Socialism.

** ETolutian «f Proh Marcault.

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With this wrong basis of Marxian Socialism,it is no wonder that its whole edifice is devel-oped on wroi^ principles. The wrong basis ofsocial change has resulted in wrong methods ofbringing about this change. Taking economics asthe basis of society, Marxian socialists havenaturally believed that a social change consistsin rooting out one economic system and replacingit by another. Social reconstruction is, to them,merely a proWem of social systems and institut-ions, It is because of this incomidete notion ofreconstruction that we find force, violence inevi-tably introduced in Marxian methods. If economicsw the frame of Marxian Socialism, revolutionis the blood that runs through .it. Force is thereal driving power of Marxism. Marx sayst “Forceis the midwife of every old society pre^antwith the new.” Force, according to this theory,is the instrument that gives birth to sodaKsm, asto every new order of society. We have statedabove that the philosophy of Marx is a philosophyof despair. It is in this advocay of force thatthe element of despair lies. It is akin to thecoception of original sin held by orthodoxChristianity. Man is fundamentally sinful, selfish

45

and only a drastic punishment can bring himround says the orthodax Christian. A child isinherently mischievous and sin-loving andonly a rod can set him right, says the old eductaor.‘Spare the rod and spoil the child’ was theeducational philosophy of teachers in the dayswhen psychology had not made the progress ithas done in recent times. Education has beendiscarding the theory of the inherent sinfulnessof the child and hence replacing the threat ofthe rod by freedom and proper psychologicaltreatment. It is not at all strange that Marxadvocated the method of rod in social changes,for he lived in the days when rod was supreme.But it is certainly strange that his followers areso tenaciously hugging to the theories of ori>ginal sin and efficacy of rod even in these days whenthey have been exploded in the fields of educationand religion. Modern Socialists might resent theidea that Marxian phi'osophy is based on thecoception of the original sin of man. But adeclaration that reason and persuasion are notthe methods of social change-only a drastic attackon one class is the solution of our social problemmeans nothing else bat the belief that human

46

beings are sinful and can be stopped from evilpractices only by a social punishment in theshape of a revolution. This is nothing but anadvocay of rod in the affairs of social change.If the basis of society is in the consciousnessof human beings, then a psychological understan-ding is as necessary and inevitable in socialand political affairs as in education. We knowthat a rod might temporarily quiet the child andforce him to behave in a manner acceptable tohis teacher, but its effect must always be tocreate psychological complications, mental com*plexes in the life of such a child. It has l^ensaid that a child that has become a victim ofcruel punishments by his teachers or parents islikely to turn out either a coward or a bully,very cruely exploiting and oppressing those whoare physically weak than himself. The evils ofeducation in the Public Schools of Englandhave been too graphically described to us byBertrand Russell in his ‘ Education and SocialOrder.’ If that is the case with a child, it mustequally be so with a class that has been cruellyand violently overthrown. The method will notonly harm the vanquished but the victor too,

47

and the harm done to the latter will be perhapsmore dangerous because of She wrong educationit receives in its attempts at social change. Itis possible that the victor might become as oppre-ssive, and even more than the vanquished whoseoppression he has overthrown. This is the greatpsychological defect of all revolutionary philosophies.It is not by sheer accident that revolutionshave been followed by terrorisms morecruel than those which these revolutionshave overthrown. These terrorisms are but thepsychological effects of social violence and allthose who advocate the latter must be preparedto accept them. Those who sow the wind mustnecessarily reap the whirlwind, for that is thelaw of human psychology. Prof. Laski verycorrectly ramarks: ‘‘ The central mistake inBolshevist policy, it is probable, is greatly tounder-estimate the psychic resistence they wouldencounter.” The history, of the Russian Revolutionbears witness to this assertion and to thecorrectness of the psychological law. Out of theterrorism and suppression of the Tsar and thedenial of all political activity by this Governmentthat the Russian Revolution was born. And the

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Bolsbevik Parly, largely responsible for thisrevolution, has after raising itself to powerinstituted similar terrorism and suppression asalso denial of political activity to large massesof the Russian people. That there is a denial ofpolitical and individual liberty in Russia is admittedeven by Mr. M. R. Masani, the Secretary ofthe Indian Socialist Party who visited Russiain 1935. He writes in his ‘ Soviet Sidelights ’I‘‘ At the same time the fact cannot be ignoredthat even within the Party (the CommunistParty) the right to oppose the official line ofthe Party, which means that of its ‘great leaderand teacher Stain,’ is denied. Trotsky, not tomention many a smaller man, is a livingtestimony to that fact.” The dangers inherentin revolutionary methods and the evils ofdictatorships will be discussed later in theChapter on Methods in this book. Suffice it tosay here, that the method of force adopted in theprocess of social change will undoubtedly bring thewhole edifice of Socialism to the ground. And ifthis does not actually happen it will transformitself into a society left at the mercy of opposingpolitical adventurers. Such a society will mean

'49

a denial of the ideals of Socialism. To neglectthe workings of psychological laws in theconsideration of social forces is to be blind torealities. What this denial will amount to in thecase of Russia is a matter that future historianswill have to record. We know what this denialmeant in the case of the French Revdiution.One should not be surprised if Russia takes thesame road, for it is in the nature of things thataction and reaction should be equal and opposite.Violence must beget violence; force must generategreater force and a social change that is urged byforce and violence must continue by jails,exiles, ‘executions, rods and punishments, forthe suppression of plots, counter-revolutions,conspiracies and acts of individual terrorism.Referring to fundamental social changes. Dr.Besant writes:

....and these changes will not be made

successful in the storm of a revolution because inrevolution the men that come to the top are not thewisest men but the most exaggerated men. and theman who can promise most is the one who comesto the top and each one tries to outbid the otherin order to secure his power and avoid suspicionfrom the great masses of the people. The lesson of

50

ihe French Revolution ie the leMon which it is wellto learn* Notice the waves o( revolution qs theycame on and notice bow every moderate party inturn was swallowed up and bow each extremeparty was guillotined by a still more extreme, untilthe military power put an end to all." *

The third fundamental error, emanating froma misconception of social basis and a wrongmethod of social change, is with regard to aperverse ethical appeal that characterises scientificsocialism. We have seen above that modemsocialists are engaged in violent methods ofchcinge in social basis, through revolutionaryaction. But this revolution does not come intoexistence all of a sudden. It requires a* suitaUeappeal, an appropriate war-cry, before it becomesa universally accepted line of action. It is acommon experience of all, who have to dealwith large masses, that people are urged toaction only when they are emotionally stirred.This emotional stirring is required both forconstructive as well as destructive activities#Masses of almost all the ’nations are at thelevel of impulses and a movement that derivesits strength from masses must needs play upon

* ‘ Future SociuMsm fD». Efesant*

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their impnlses. Mass leaders have' too oftenbeen successful mostly because of their massoratory or better still mass demagogy, whichreally means rousing the mass of people to avery high < pitch of emotions. Masses do notembrace revolutionary dangers out of a senseof sacrifice^ to expect this is surely absurd. Astrong emotional reaction to the beautifulpromise of happiness held out by mass leaders'is generally the motive power that drives peo{deto dare all revolutionary dangers. Those whoare engaged in the task of social reconstructionmust either rule out revolutionary methods andwatt for a gradual transformation by constructivelyor^nising the impulsive life of nations or elserouse the self-interest and destructive passionspeople. If, as is contended by scientific socialists,social change is only an economic change andif this change is to be brought about by force,it is natural that impulses appropriateto force should be stimulated among massesso that social revdution might become apractical proposition. And, it is exactly this thatMarxian Socialism does. For it makes its appealfor social change, not to the finer feelings of

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iKimanity, but, to the passions and hatreds oia class that has unfortunately been verymercilessly expiated by the capitalist order ofsociety* The change to be brought about isthrough the class hatred of the working class^We have seen above that these workingmasses are becoming very desperate underthe pressure of their material misery. It isthis desperateness that inspires them to regardclass war as the only saviour of their kith andkin from physical unhappiness. It is this deo-perateness that leads them to rally round thebanner of class war unfurled by scientificsocialists. But it must be remembered, thatnumerical strength of a movement is not thecriterion with which to judge its soundness. Itis easy to enlist support of people by appealingto their self'Hnterest and their class antagonisms.But a support evinced through these meansdoes not prove the correctness of a theory. Itis true that modern social structure is basedon class domination. It is also true that classwars are being waged everyday in the worldin factories, workshops and even in fields. Tosay that class war has been invented by scientific

5S

sociaHats is to ignore facts. Masses in allcoantries, suffering under staggering misery, aredaily nourishing a sense of hatred against aclass that oppresses them. These class hatredsare taking the forms of strikes and otherpolitical as well as economic measures ofwarfare, resorted to by the working class.Scientific Socialists desire to build a societythat is free from these class struggles, theywant a class-less society to be established in allthe countries of the world. To root out allcauses of class war is certainly a very admirablething to do, for socialism, if it is going to bea better order of society, must be free fromclass wars and class hatreds. The only difficultywith scientific socialists is, that they want thisclass-less society to be brought into the worldthrough the instrumentality of class-wars, ofintensified class struggles. Their way of socialchange lies through the stimulation of classhatred. Sydney Hook in his “ Towards theUnderstanding of Karl Marx tells us: “ Onlythrough a class struggle can a change inproperty relationships, i. e., social revolution,be achieved.” According to this statement, social

change means change in property relationtfaipcthe change to be brought about is through asocial revolution and the aim of social revolution'is to be achieved through a class stn^le. Asociety free of class hatreds to be ushered inby the intensification of class hostility^this is thedream of our scientific socialists I Duringthe Great European War of 1914-18, we weretold by the politicians of the Allied Powersthat they were fighting a war in order to endall future wars. ‘ War to end war ' was theslogan preached to the nations of the world.

‘ Victory through war is a Great Illusion'declared Norman Angell, but everybody seamedto be believing in the possibility of abolishing^all wars through the method of human slaughter.But we know after the sad experiences of the'post-war conditions of the world, and especiallyof Europe, that not only did the Great Warnot eliminate all wars, but on the contrary,it generated causes of all the future - wars,the wars that are threatening Europe today;thh wars that are hanging over the whole world;ready to destroy modern^ civilisation. But thesetthreats, of war ate natural consequences of

»55

violent hatceds-let 1dq|3 daring the Great War..It is Germany, supposed to have been vanqui-shed, that is threatening the peace of Europeand of the whole world, and it cannot bedenied that Germany is merely reacting to thehatreds and the '^l-treatments showered upon beeby the powerful nations of the world. The dreamsof reconstructing the world on a newbasis have been entirelyr frustrated only because thehatreds let loose daring the war were far toopowerful to allow the nations of the world tosettle down in constructive plans. Piling up ofarmaments has been the one programmefollowed by all governments in order to protectnational frontiers which have been faced withdangers as a result of the Peace Treaty 1 Theworld that was fighting a war to end all warstwenty-two years ago, is again presentedwith .the spectacle of every nation arming.itselfto the teeth and making ready for plunging alltmmani^ in another, more devastating, conflag**ration. And the scientific SociaUsts ateasJbat.tbey are iigbtitig.^ and inksiiifying4iM8 ■•^waff(tn oadar to end future class wars.They want us to forget the lessons of the Great

5t

War as also the lessons the French Revolu-tion. A society that emerges through class warwill cotinue only by ruthless suppression ofindividuals, parties and classes, for it will be ina constant fear of conspiracies and counter-rev-olutions, even as Europe is today. Such asociety must invariably breed germs of countlessother conflicts, and although it might feelsecure temporarily, as did Europe after defeatingGermany, it will find its security most insecure erelong. Class wars to end all future class struggles*is a statement, as meaningless and as dangerous asthe slogan of war to end war. Masses that areled to social chnge through hatred are boundto be demoralised and degenerated. Appealsof hatred and class war are harmful* both tosociety and to the class that is aspiring to power.H. G. Wells tells us very appropriately:

*' Man’s thcery of the inevitability of classwarfare is one of the most pernicious thing thatever happened to humanity, li is as bad as the!ideaof the inevitability of conflict between nations.”*The necessity of class war for the introdu-ction of a class-^-less society is * absurd on’ the

* ‘ Foreign Affairs *—An American Joumall.

5J

face t)f it. Those who advocate it either do notunderstand its implications or want to set upanother class rule under the cloak of abolitionof all classes. It is not wrong to say thatsocialism through hatred is a negation of socia*lism. And so. we have seen that just as the basisof social change advocated by Marxian sociaKsmis wrong, so the methods and the appealsfor making those methods successful aredangerous and positively perverse. A societybased on rotten foundations must fall to theground. A society brought into being in defianceof psychological laws of action and reactionmust create problems mote complicated thanthose which it proposed to solve. A societythat comes into being by rousing passions ofhatred and self-^interest must inevitably continueby fear and perverted human relationships.And that is what modern scientific socialismimplies.

We have thus considered the basis of socialchange, the method of social change and the appealfor social change as given by Marxian Socialism.Let us now consider the scientific ander«tend{ng of

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social change according to the theories of Marx.Lenin saysS '‘Modern socialist consciousness canarise only on the basis of profound scientificknowledge." Now scientific knowledge need notmean knowledge only of economic and socialsciences. It must take into consideration physicaland natural sciences as well. For these sciencesare affecting our lives and thoughts enormously.Their investigations throw a great light onphilosophical assertions. Their discoveriesinfluence to a great extent our notions of historyand social change- If socialist philosophyprofesses to be scientific, it must square itsaccounts with these sciences. And so,' let usconsider the relation of Marxism with modernscience. Before coming to that, we might havea look at the scientific background in whichMarx propounded his theories.

During the days in which Marx lived anddeveloped his thesis, the Western world was inthe throes of an advancing science. The nineteenthcenjtury was. .-a century of epdmtsin.as far asscience-' was • concerned. It wa believed thatscience would solve all problems facing humanity,

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that it woald tear ati the veils that kept men inignorance. Science seemed to all to be all victori*oos. Everything would ultimately 3deld to science-religion and philosophy—for science was allpowerful, so thought men and women of thelast century* A coviction was growing amongpeople that at last science would lead them tothe promised land of happiness, the real kingdomof heaven. Even scientists thought that they hadreached the very depths of universal mysteryand that it was a question of a few years, aquestion of some laboratory experiments whenthey would come out finally triumphant againstall th*e forces of creation. Prof. Tyndal in anaddress in 1874 before the British Associationis said to have remarked that future sciencewould enaUe us to survey “ultimately purelynatural and inevitable march of evolution fromthe atoms of the primeval nebula 'to theproceedings of the British Association for theAdvancement of Science.” Such was the spirit ofoptimism that ruled the scientific world of theVictorian age. Scientists thought that they hadontavelled the mystery of matter, that they hadin their possession everything connected with

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matter and its composition. To them, it scemeJ,^ Ws underlying alJ natural phenomenahad become plain and very bravely theybelieved that God was an Ulusionand teleological basio of society as entirelyunfounded. To them creation and evolutionseemed quite contrary, and since evolutionwas a proved tbeoryr the idea of a Godcreating the universe was absurd to them. Inshort, science was matching from victory tovictory and thought itsdf to be unassailable.It was an age of conquering science andreligion trembled before its overwhelming power.Religion was on its defensive and with everymarch of science it retraced its steps. Rehgionhad become bankrupt, for it had nothing positiveto give. It was but natural that people acceptedthe;religion of science, for the orthodox religionfailed to satisfy the needs of the people.

It was in this age that Marx lived. It is nowonder if be was influenced by the currents ofscientific thought existing in bis tiroes. One canSee in bis philosophy a clear reflection of thescientific trends cf his age. His philosophy is

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i^doiabtedly based on the science of the 19 th.Century. What did science believe about life inthose days! It believed that the universe was avast machine and that everything could beexplained in terms of the * movements of thepieces of matter.’ It said, to quote Prof. Tyndal,that, one must see “ in matter the promiseand potency of every form of life.” In themovements of matter lay all the explanationsof events that had happened and would happenin future. The philosophy that emanated wasa materialistic philosophy which sought inmatter the solution of all mysteries. This phi-losophy had beccme very common with theintellectuals of the last century. And Marxianphilosophy is but an echo of this common trend.Although Matx differed much from the mater-ialistic philosophers of his time, in as much ashe did not accept the mechanical conceptionof materialism, these differences were not of afundamental nature, for they only explained howmatter behaved (and that is what is describedin Marxian Dialectics) and did not challengethe assertion that in matter was the explanationof the whole universe. Mind is the function of

matter, declares the philosophy of Marx. It itmatter that determines mind and not mindthat determines matter, is the fundamentaltenet of Marxian philosophy. Prof. Joad veryhnmourottly and correctly says in his * Guide toMddem Thought ’ that Copernicus abolishedthe primacy of mans planet in the universe,Darwin abolished the primacy of man withinhis planet and materialism abolished the primacyof mind within the man. Marxian materialismsails in the same boat with other materialistswith regard to mind’s subservience to matter.Marx argued that if idea was primary to matter,where could such an idea live ? It cannot livein void. And hence, according to him, all arts,all sciences, all politics are mere superstructureson matter. The idea that material conditionis the basis of all society is clearly rooted inthis materialistic philosophy. It is not mind andits development that are deciding factors inhistory but material nece'sities are the causesof all social progress, such is the contention ofMarxian philosophy. According to this conception,ideology is the product of matter and peoplewho develop their ideologies do so under a

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conscious or an unconscious influence of theirmaterial position. Pure thought, according tothis philosophy, is an impossibility. This is aphilosophy which regards material environmentas everything. It is plain that behind thisinterpretation of history, which regards materialenvironment as the deciding factor in social progress,the materialistic conception of universe is quitepredominant. And so, even though modernsocialists might maintain that Marxian materia-lism has nothing to do with the metaphysicalaspects of this doctrine, one cannot accept thisstatement because metaphysical materialismruns ‘like a thread through all the assertionsand theorisations of Marxism. And again, thismetaphysics is based on the science of thenine-teenth century in which Marx lived andworked. We know that Marx was largelyinfluenced by Hegel in his theories and philo-sophies. But he has turned Hegel upside down,for the latter believed in an - Absolute Idea towhich all creation is.moving through the processof tbeus. ami-chests 'and synthesis. But to MarxChsse conceptions of the- Absolute i Idea and theworld moving to a predestined plan were repugnant.

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And so. while he accepted the Hegelian idea ofconflict as the soul of progress, he applieti itto the materialistic philosophy of Feurbach.The result was the Dialectic Materialism ofMarx. There is no doubt, the primariness ofmatter underlies all conclusions arrived at byMarxian Socialists concerning social progress.Here is Mr. Jai Prakash Narain proving thetruth of above statement:

“ Matter in it* infinite combination* produce*the peach and the dogberry. the tulip and thedandelion; in the aamo manner it produce* anEinstein and an Iran the Fool." *

So Marxism tells us that it is not life butmatter that in its infinite combinations producesan Einstein or for the matter of that anyother genius of the wotldl Now the conceptionof this matter, according to Scientists of Marxianperiod, was some definite thing lying out inspace. This matter was the ultimate reality ofall things. Everything that could be touchedby hand and seen with physical eyes was tothem real, all else was an illusion. It seems ourscientific socialists of today are still clinging

♦ • Why Socialism ? ’ -J. P. Narain*

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to the scientific notions of the last centuryeven though science has repudiated its ownstand of those times. Science of the 20 th.Century is completely revolutionised, so muchso, that scientists are gradually discardingmaterialism and adopting the attitude of idealism.Prof. Joad tells us: ‘‘ Modern physics lendssupport to Idealism and suggests, if it does notactually require, a religious interpretation ofthe universe.” Deeper and deeper investigationsinto the composition of matter have led modernscientists to completely change their notionsabout matter, so much so, that this conceptionof matter is taking them into the fields ofphilosophy and metaphysics.. Mr Arthur Balfourvery aptly said; “We know too much aboutmatter to be materialists.” With the modemdiscoveries into the nature of matter, onewonders whether belief in materialism is at alljustified today. Prof. Marcault says: “Matter,as a basic reality, no longer exists, that whichwe call an atom being nothing but a bundle ofwaves, a vortex of energy.” If matter is not abasic reality according to science, then a philo*Sophy which regards matter as the very basis of

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the universe can hardly be regarded as scientific.Regarding the modern scientific conception ofmatter, Prof. Joad writes:

“ Modern matter is something innitcly atten>tuated and elusive, it is a hump in (space-time, a’mush‘ of electricity, a wave of probabilityUndulating into nothingness; frequently it is notmatter at all but a projection of the Consciousnessof its perceiver." «

And if matter is but a projection of theconsciousness of man, are we not coming to theconclusion that not matter but something elseis the ultimate reality to which all things canbe reduced ? Modern science believes that thematter we see with our physical eyes is theresult of something finer that is not visible tothe eye nor even to the microscope, it isa thing which only mathematics ov mindcan perceive. This conception of matter hasalready taken scientists out of the popularlyknown realm of matter. The science thathas come to this will have to assert that thephysical matter, seen by the eye 'and touched

* *A Guide to Modem Thought’—C.E.M, Joad.

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by the hand has its place of emanation some-where else in non-physical realms. Wherethis matter exists outside the physical realm isa problem that is perplexing modern science,but there is no doubt that it does exist andthat it is invisible to us. “ Matter is but anexpression of energy *’ says Einstein, the scien-tific genius of our age. And if matter is onlyan expression, it means that it is a functionof something finer and higher. It means thatmatter is not the basis but only an instrumentof expression. Not only is this the case in Physics,even modern Biology finds it difficult to maintainthat 'mental activities are but changes inphysical brain, that life is only a product ofmatter, a non-living substance. Prof. Joad callsour attention to this fact in the following words:

“ Life, it seems, is fundamental; moreover itis creative and uses and moulds the forms of livingorganisms as instruments to further its purposes andserve its ends.” *

And SO it is not matter in its infinitecombinations that produces an Einstein, but it

* ‘ A Guide to Modern Thought C. £. M. Joad.

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IS life that manipulates matter and combinesinja way that Einstein can find his expression*It is true that Einstein is one of the infinitecombinations of matter, but this combination iseffected because of the creative life that usesmatter as its instrument. Prof. Plank, anoutstanding scientist of our age, is said to haveremarked in an interview: “ I regard consciousnessas fundamental. I regard matter as derivativefrom consciousness.” Sir James Jeans, a greatBritish Astronomer, says: The universe can

best be pictured, although still very imperfectlyand inadequately, as consisting of Pore Thought,the thought of, what for want of a wider word,we must describe as, a mathematical thinker.”Modern scientific thinkers of great repute regardthought and consciousness as basic realities andmatter as only the expression of these. Witha change in this basic conception of the universe,scientific thinkers of today have discarded themechanistic notion of ail movements of matter.They are beginning to feel that the universeis not moving haphazardly, that there is a plan,a design according to which the progress ofthe universe proceeds. ** A far off divine event

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to which all creation moves ” is not a merepoetic fantasy, it is a thought to which scien-tists are giving a serious consideration. Prof.Fraser Harris of Halifax says- ‘‘ Electron,molecule, living cell, plant, animal all revealuniformity in construction and self-consistentconformity to Plan.” Prof. J. A. Thompson, anauthority on Darwinism, regards evolution as notinconsistent with creation and hence, conceives ofa possibility of the existence of a creator. Teleologyis a thing which is attracting the attention ofscientific ^thinkers of our age. It is true, they havenot yet unravelled this mystery of plan-but thatthere must be a design is the thought that isbecoming very common among radical scientistsof the world. They have discarded the attitudeof optimism that characterised their predecessorsof the last century. The new attitude is seenclearly in the words of Prof. Planck: '• Thatthe real world is ruled by some incomprehensi-ble rules is the supposition of science.” It isgratifying to note that modern scientists areturning towards religious thinkers for theunderstanding of the world process. It is saidthat Prof. Eddington and various other scientists

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occasionally refer to Madame Blavatsky’s' SecretDoctrine ’ in order to understand the universalmystery. None can say where science will go-bat one thing is certain, it has repudiatedmatter to be the basic reality of the universe.

It has at least come to very nearly realise thetruth of the assertion made by Sir WilliamCrookes from the Chair of the British Associationfor the Advancement of Science: “ We haveto see in life the origin of all forms ** More andmore as we study the works of ihodemscientists, we find that they are coming to theconclusions that there is no brute matter, thatthought is the underlying principle, that* thereis no inconsistency between evolution and creation,that there is orderliness, that there are plannedmovements in nature, that there is a great designin the universe* Prof. Metcalf’s words mightgive us a glimpse of where the modern scientificworld is marching:

" 1 cannot but feel that the physical and thespiritual are essentially one and that the spiritualaspect is primary, the physical its outworking, inother words, that God's will sustains everything andthat all is directed by Intelligence and is purposeful.’' «

* ‘The Great Design’-'F. Mason.

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He would indeed be a very bold man whoinspite of these scientific assertions belived inthe materialistic conception of the universe, andstill called himself scientific. Science is cuttingthe very ground underneath materialism. Hencea socialist philosophy that takes its stand eventoday on materialism ceases to be scientific.When science is taking rapid strides in thedirection of idealism, materialism is certainly atvariance with its investigations. It is sheerorthodoxy-nay blind dogmatism—to cling fastto a scientific philosophy which science itselfrepudiates! One can understand Marx propoundinga materialistic philosophy, for he lived in an agewhen materialism was supported by sciencealso. But to hug childishly to this philosophy evennow surely does not show ‘ a profound scientificknowledge.’ The scientific understanding of theworld process proclaimed by Marxian Socialismis thus out of harmony with modern scientificinvestigations. And that is the fourth fundamentalerror of Scientific Socialism.

Thus do we see that Marxian Socialism iscontrary to what modern scientists have cometo believe. Its assertions are opposed to the

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conceptions of modern science. We have so farconsidered that the basis of scientific socialismis wrong, that its urge to action defies allpsychological laws, that its emotional and ethicalappeals are perverse, that its conception of worldprocess is unscientific. We have seen that itsmaterialism is unsound. Not that we object tothe definition of Einstein as one of the infinitecombinations of matter-but we assert, on thestrength of modern science, that it is life thatproduces this combination and so the abovedefinition of Einstein only describes him, itdoes not explain the cause of such a combinationof matter. Even while discussing the socialistconception of social change, we remarked thatsocialists only describe the process of socialchange, they do not give causes for the same.The same error we find in its scientific under-standing. It mistakes a result for a cause, adescription for a definition. This is indeed thefallacy of scientific socialism. With materialismdiscarded by modern science, let us considerthe other aspect of Marxian materialism viz.its Dialectics. When materialism has been foundincorrect, the Dialectics that explains materialism

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must be wrong. While considering the thirderror of Marxian Socialism, we saw that scientificsocialism appeals to the intensification of classwar in order to bring about a social change.This class war is not merely an emotionalappeal. The correctness of class war, or ratherthe inevitability of it, is sought to be provedthrough Dialectical Materialism by Marx. Itsjustification is found by Marx in his theory of SocialDialectics. Marx tells us’- “ The history ofhumanity is the history of its class struggles.”In a given society there is a social thesis andthis thesis gives birth to its anti-thesis. Thereis a constant struggle between these two opposingforces and they ultimately resolve themselves into asynthesis. This process is continuously goingon in society and he calls this [vocess class struggle.There is one difficulty with regard to this theoryof social dialectics and it is this,-a society thatis based on classes can perhaps progress by classstruggles, at least let us take that granted forthe sake of ailment. But what will happen tosocial progress when a class-4ess society isbrought into being f Will the theory of socialdialectics cease to operate I Or will humanity

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stop progressing after it has reached the class-less heaven ? Or is this class-less society a meremyth held out to enchant credulous people ?For, if classes do not exist, how can there be aclass struggle and if there is no class war, howcan there be social progress ? Marxists tell usthat there will be struggles in a class-lesssociety but such struggles will be on a differentplane. One fails to understand why there shouldbe a change in the operation of the law ofsocial dialectics. It seems there is some funda-mental error in the Marxian conception ofsocial dialectics. There is no doubt that worldadvances by conflicts, by clashes, by thesis andanti-thesis. Even ancient Indian philosophiestalked of these two opposing elements in theuniverse,the conflict between which was regarded asthe impetus to progress. The history of humanityis certainly a history of these conflicts. But tosay that these conflicts are merely class strugg-les is to pervert a historical fact. If, as we haveconsidered above, consciousness is primary andmatter its derivation, the root cause of strugglesought to be sought in the realm of that whichis primary, and not in one that is its derivation.

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Once again, the scientific socialists are mistakingthe expression for the reality. All changes,whether biological, psychological or social comefrom above and never from below i. e. theycome from consciousness and not from matter.There is a duality of life and matter with itsconnecting link in consciousness. ( For thisdiscussion see the Second Section.) Now thislife is regarded even by modern Biologists ascreative. It is this life that moulds forms tosuit its expressions through different levels ofconsciousness. The whole universe goes on withthis struggle between life and matter-betweenthesis and anti-thesis. It is also true that thesiscreates its own anti-thesis. For life creates itsown forms and these forms themselves becomelimitations on the expressions of that life. Whenthe forms thus become limitations they are■destroyed or rather disintegrated and out of theirdisintegration a new synthesis between life andmatter is produced. This again creates its■own antithesis and so the process of thisstruggle goes on. Prof. Marcault tells usl “...matteris not an absolute thing in itself, but rather acrystallization of life, a temporary restriction

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placed upon its unfettered movement.’'

When this restriction on life becomes rigid,the struggle that ensues is rather severe. Thismeans that the history of human progress isthe history of this struggle between social lifeand social organisation, between human consci-ousness and social institutions. The deare for

social change comes from a rise in the levels ofhuman consciousness and where the expression ofthis desire is thwarted by social institutions, therethe struggle becomes very grim. One mightask, if life creates forms, how can there be astruggle between the two ? In the question of

social progress when we say that there is a

conflict between life and form, what we mean

is, that there is a conflict between the newideology that is grasped by idealists and dreamersand which slowly becomes permeated in society andthe established forms to which the old ideologyclings fast. The struggle is between the new ideologyand the established forms inhabited by oldideological concepts. The more impelling theforce of new ideology becomes, the faster growsthe disintegration of established social institutions.To say that this conflict is merely a class struggle

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fs not to understand the full meaning of socialprogress. Class struggle is verily an ugly distortionof an ideological conflict. The fundamentalconflict is between the descending consciousnessand the fossilized organisations based on alreadyexteriorised modes of social consciousness. Thatthese ideological struggles take the form ofclass conflicts is due to the fact that panic strickenreactionaries want to preserve old forms, evenat the cost of stifling new consciousness, andon the other, over-zealous revolutionaries desireto impose at one sweep a new structure in theinterest of new consciousness. The very factthat Europe is invaded both by rank Communismand rabid Fascism at the same time shows thecorrectness of the above statement* The classstruggle does exist in society because of theresistence given to social change. It also existsbecause of the desire on the part of extremeradicals in society to regard structure as moreimportant than the emergence of new conscious*ness. The struggle will ever exist betweenthose who stand for the new order and thosewho want to continue the old. But suchstruggles need not necessarily be fought on the

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issues of material needs. The material or theeconomic cry is the cradest expression ofsocialism. The real battle of socialism is dailybeing fought on the plane of ideologies and itssuccess will depend upon who is triumphantthere. Out of the struggle of ideologies doessociety progress and so the history of humanityis not the history of its class stru^lesbut the history of its ideological clashes.This is ideological dialectics which alonecan explain all social history. It is in termsof this ideological struggle that history isrendered intelligible. Understanding of humanconsciousness, its inherent powers, its latentfaculties are thus quite inevitable to the studyof history and progress of civilisations. Anattempt to find in class struggles the solutionof all human problems is futile, it must besought in the growth of human consciousnessand the struggle that arises at the emergenceof every new mode of this consciousness. Thisthen is the fifth fundamental error of .ScientificSocialism-the error of misjudging history, ofonce again mistaking crude expressions for areality, of taking the shadow to be the substance.

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If this error is fully grasped, socialists mustdiscard all hasty attempts to bring socialism,for socialism is a question of adjusting humanityto a new consciousness, not forcing it to adopta new structure. And so the fight for socialism,has to be fought gradually and largely on thelevel of ideological struggles. G.D. H. Cole writes?

if we seek Socialism without assiduously

preaching to mankind a new way of livingtogether, we are in a grievous danger of makingonly the Slave State where bureaucrats will ruleand the quality of life decay.’ *

Frdm the two errors, the fourth and thefifth, above considered there emanates a sixth error.Marxian Socialism,based as it is on materialism andsocial dialectics of class struggle, over-emphasisesthe objective element in life. It r^ardsenvironment as everything. Clearly enough ithas underestimated the subjective element inthe consideration of social progress. It regardsman as one of the infinite combinations ofmatter and not a creative entity. But this isquite consistent with Marxian philosophy of

• * The Simple Case for Socialism’-G.D.H.Cole.

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materialism, for if subjective element is regardedpredominant, it would mean the primariness ofmind over matter. This is also in harmonywith the dialectics of class struggle for accordingto that a man is fundamentally a creature ofhis class. It is because of this that Bukharin inhis ‘ Historical Materialism’ tells us that all artis but a class art, all literature influenced byclass bias. One of the greatest difficulties inaccepting this objective theory is that it fails toexplain the differences in talents and tempera-ments among human beings. If environment iseverything, every individual in the world,if supplied with proper environment, would becomean Einstein or a Planck, a Dr. Besant or aTagore, an Ibsen or a Shakespeare. And yetdo we find very few, microscopically few,talented and outstanding individuals as these.The differences in talents are to be seen evenamong those who are born of the same parentsand are brought up under the same environment.We also find that great men and women ofthe world make their way to greatness out ofan entirely unfavourable objective environment.It is surely incorrect to say that Mazzinis and

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GanbaldiS) Lenins and Trotskys, Hitlers andMossolinis are the products of their environment.They have on the contrary pushed their wayinspite of their unfavourable environment. Livesof the illustrious tell us invariably that man isgreater than his enviroment. It is impossible tomaintain that material enviroment can explainall the differences in men and women. And yetthe materialistic interpretation tries to offer anenvironmental explanation for all the diversitiesand distinctions appearing in humanity. Ifthis theory is correct, it must explain thebehaviours of all, even of Prince Kropotkin whothough born in nobility toiled for the masses.To introduce an element of chance where thisis not possible is surely to admit the inapplica-bility of this interpretation. Dr. Bhagvandas inhis * Ancient versus Modern Scientific Socialism ’very aptly puts a question, ** Why on thematerialistic interpretation of history istalent bom only by the ten ( scarcely eventhat ) and not by the hundred ! Why are thereexceptional individuals ! ” The question is abso-lutely reasonable, for why were Marx and Leninbbrn inspite of their unfavourable circumstances

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and why are there not hundreds of Lenkisyalthough the circumstances that producedone Lenin are existing in many partsof the world i Mr. Jai Prakash Naraiorthe spokesman of the Indian Socialist Party,tells us in his ' Why Socialism ? ’ that thedifferences in talents have nothing to do withthe materialistic interpretation of history. Heridicules Dr. Bhagvandas for having put thisquestion and ronarks that the Doctor might aswell have asked why are the Himalayas taller thanother mountain ranges in India. He saysDifferences in talents of men have as littleto do with historical materially as the diffe*rences in the heights of these mountains.” Whatdoes this mean ? Does it mean that the differencesin talents can never be satisfactorily explained ?Or does it mean that these differences are doe.entirely to chance! Mr. J. P. Narain furthertells us: *‘jast as it was possible for pjhysical.forces to prodiioe the latter differences so itwas possible for them to produce the

former." What are these physical forces! Doesthe author mean that earthquakes are responsiblefor differences in human talents! Or are geogra*

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pliical aitd climatic conditions answerable torthese t Is Lenin a creation of physical forces !But it might- be said that these physicad forcesare the Ixo-social factors. It means that thebiology of an individual is responsible for thesedifferences. It means that man is a product ofsocial -environment and biological compoation.This is -more or less in harmony with thetheoiies of Modern Behaviourists. According tothis theory, behaviours of individuals are to-be explained by their responses to outerstimuli. It assumes that man has no mind,independent of his environment and even if hehas a mind it is not a very contributing factorin judging behaviours. This means that thecharacter of a man is nothing but a conditionedreflex. A marxist considers even a spiritual'^behaviour as explainable by material or bio-social inflaences. According to this contentiona man can be made to act-spiritually by proper'bio--Bocial influences. It is even possible to'Create another -Einstein in dre behaviouristtfactoiy of the Masiists. Dr. Watson in America‘has been carrying on numberless ^tperimentsin behaviearism cm little dbildren. But these

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experiments have yet to prove that they caffproduce geniuses like l^nstein os icientificthinkers like Eddington and Jeans. Till that isproved, the problem of differences in talentsmust remain unexplained by bio-social influences.Of course when this theory » proved, westerni>ations will be strewn with exceptional individualsand then AMoas Huxley's ‘ Brave New World ’will not remain a mere romantic fiction, butwill become a happy reality 1 The importantquestion is, can behaviourism wipe out differencesin talents or can it explain the reasons of thesedifferences ? It is possible that behaviouristmethods can remove certain unhealthy featuresin children, it can even stimulate good habits.It is possible that environment, not merelymaterial, but psychological,edueational and cultural(which scientific socialists, {dease note) can drawout a large number of possibilities from children;it can in short remove all Social handicaps inthe growth of the child. But surely this cannotwipe out alt differences in talents of variouschildren. It can, in the Mendeliail terminology,remove some of the inhibiting factors so as tofacilitate the growth of the child, but can it

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equalize the talents of all ? Can bebaviouri^produce Budhha, Christ, Mohomed ? Can bio-social influences make the reactions of all to outerenvironment quite uniform ? If not, how can thestill persisting differences be accounted for?If all the reactions and responses to outerstimuli cannot be equalized, what is the reasonof this difference ? Why should these talentsof various people still remain so very markedlydiverse ? Marxists as well as Behaviouristsmight reply, that there are inherent biologicaldifferences due to which there must remaindifferences in responses and this again mustcreate* distinctions in talents. But the questionis, why are there biological differences in humanbeings ? Is there any intelligent reason behindthese differences in the biological compositionsof various individuals ? Why should Einsteinreact in a particular way, why Bergson inanother way and why should we, lesser folks,reactin still different way to the outer stimuli thatare placed before us ? Is it a mere chance ?Does it mean that man has to take his biologi-cal lot philosophically and thank his own fate?Or is there some more intelligent explanation

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to these differeoees, wnen

cannot remove ? 'About certain nutstandinglustorical personages who have appeared (romtime to time in the world and have influencedthe course of human events, Engels, the lifecomrade of Marx, in his letter to Hans Starken-“"burg, written on January '25, 1894, tells uss** That a certain particular man and no otheremerges at a definite time in a given countryis naturally pore chance.’’ And so accordingto this, talents ate to be explained away bymere chance, by a pure accident, a simpleco-incidence>-a8 simple as the Himalayas aretaller than other mountain ranges of the world!'But this is no explanation, this is evading it.Even the scientists of today have thrown awaythe theory of chance in the universe. Theyhave come to realise that there is a plan innature. What this plan is, i* still a mystery tothem. But all the same they declare that theuniverse is run by some incomprehensible laws.Either one most say like the scientists that hedoes not know the reason of all the differencesin man and nature or else he must offer someintelligent otplanation.

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The reason of these differences have to besought in the subjective factor of man. Unlessthere is a correct comprehension of man, thismsrstery of the differences in talents can neverbe solved. Man is ever trying to influence hisenvironment, just as environment is trying topress upon him. But man, as he progresses moteand more, realises that he is greater than hiscircumstances. It is in fact, the purpose of allhuman evolution to make him realise this fund*amental fact. Greatness emerging out of anunfavourable environment really depends uponthis subjective factor. But this does not meanthat subjective factor alone is responsible forbuilding a man, it does not mean that objectiveconditions are quite immaterial. To jump to thisconclusion is certainly wrong. The way of extre*mes is invariably false, the truth lies always inthe middle. Let it not be maintained that mindis everything and matt^ is.on-real. Both of themare unreal in a strict philosophical sense orneither of them is unreaL The world prc^esses,as seen before, by the interaction of mind andmatter, by the struggle of life and form. Neitherabsolute sobjectiWsm nor absolute olqecdvism i8>

correct; the only correct position is the harmonybetween the two* To balance the subjective andthe objective is for us the right attitude so faras our world of the relative is concerned* Itis only when we take this position that we canunderstand the mysteries of differences in humantalents. To take the subjective factor into consi-deration is to regard man as a creative entity,as an independent reality, having his ownline of growth and evolution. The differences inhumanity exist because all men are not at thesame level of evolution nor are they temperament*ally all alike. What behaviourist education cando is to remove social obstacles in the way ofman’s evolution, but after doing this it cannotgo further, for education can never draw outmore than what man at his level of evolutioncan potentially objectivise. That which is ripefor objectivisation can be hastened by educationin its process of emergence. It means thatnature and nurture can negatively help theindividual by removing certain obstacles, theycan even stimulate good reactions-but they cannever alter fundamental reactions of the child,the reactions that belong to his temperament

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and to his level of evolution. They might evenhasten the evolution but the former must remainunaltered for that belongs to the real subjectiveman and defies all objective limitations. Dr.Besant very rightly stresses this subjective sidein her ‘ Future Socialism.’ She says!

“ It ic forgotten that environment and livingorganism react the one upon the other; and though itis true that we need a better environment, though theenvironment of many men and women today is soun>utterably vile that it is almost impossible that healthyplants can grow therein, still the fact that man is aliving creature who more than any other adapts hisenvironment to himself, is too much forgotten in theordinary teaching of Socialism ’’ *

Good environment does not by itself makea good citizen. Nor are biological differences aproduct of mere chance The mystery of differe-nces in talents can never be fully explainedeither by behaviourism or by bio-social influencesor even by materialist interpretation of history.The solution of this, is to be sought reasonablyin the theory of Re-incarnation. It is this that makes

* ‘Future Socialism.'—Dr. Besant.

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everything intelligible, it is this that rules out theexistence of chance. After all the efforts ofbehaviourism to mould the character of menhave been applied, the still-persisting differencesin talents and reactions have to be explainedintelligently only by the theories of Re: incar-nation and Evolution. ( The Theories of Re:incarnation and Evolution can best be understoodby referring to any of the Classical Books ofTheosophy, more particularly Dr. Besant’s‘Evolution of Life and Form’ and C. Jinarajadasas ‘First Principles of Theosophy’.)It is true thatMarx never knew the scientific and philosophicalbasis of these theories. Born and brought up inOrthodox Chirstianity, which takes no cogni-zance of the theory of Re-incarnation, it isquite natural that he should have tried toexplain human behaviours from the standpointof one life. With this philosophical limitation,he attempted to explain things in termsof materialistic interpretation and wherehe failed to do this he had to leave things tochance. The position of Marx is quite under-standable. Even where he recognised thesubjective factor, he minimised its importance

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for he regarded it not from the standpoint ofan evolving man J through a series of lives, butonly as a superstructure on matter, at timesinfluencing the operation of the latter. Butfor people living in Eastern lands, as also thosein the West who have read the scientificliterature of Theosophy, there is no reason whythey should cling to the theory of materialismor rather objectivism with its corollary of chance.So long as Behaviourism does not prove itsability to produce another Einstein and so longas Materialism or objectivism takes resort tochance , while explaining human phenomena, thetheory of Re-incarnation is the only correcttheory that holds ground and explains all thetemperamental differences and distinctions intalents. It might be very good tactics to rejectthis theory and stand blindly on the sands ofobjectivism in the interests of a revolution. Butit is hardly a scientific outlook. If MarxianSocialism does this, it hardly deserves to becalled a philosophy of life And so this is itssixth fundamental error of evolving a falseoutlook on life, an outlook of objectivism, rulingout the creativeness of man.

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Emanating from this false outlook on life is theseventh fundamental error of Marxism. It is theanti-spiritual expressions of Scientific Socialism.Too much objectivism has made the subjective orspiritual flights of men a subject of ridicule at thehands of these socialists. A revolutionary philoso-phy must needs take its stand on objectiverealities. Revolutionaries in all ages have lookedwith disfavour at subjective spirituality of menand women. To them subjectivism has been anarch-enemy of revolution. It is this attitudethat very largely explains the anti-religiousoutlook of scientific socialists. Religion or ratherSpirituality does make a man subjective, for thefunction of religion is to lead men to the reali-sation of their inherent powers, to their ownsplendours. One of the functions of religion is toemphasise mans superiority over his outercircumstances, to make him a master of hisenvironment. If people took seriously to thisspiritual outlook, it is plain that no outsideagencies would be necessary for bringing aboutrevolutions in society. But just as there arevested interests in religion which try to keepmen away from true spiritual conceptions so

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that they may remain sobservient to religionsorders and pritfstly authorities, so are therevested interests in revolutionary movementswhich scrupulously magnify the role of objectivefactors and which carry people away from spiri-tual outlooks, so that they may remain quiteloyal to revolutionary parties. Scientific Socialistswill of course resent this introduction of thequestion of religion and spirituality in the dis-cussions of Marxian principles. They say thatreactionaries have always raised the bogey of‘religion in danger’ in order to discredit thesocialist movement in the eyes of large masses,who cling to religion out of ignorance andsuperstition. They tell us that religion has nothingto do with their plans of social reconstruction.It is true that reactionaries have invariably foundshelter in organised religion while opposingschemes of social change. Organised religionhas been in almost all countries a bulwark ofreaction. The history of organised religion andthe role of salaried priesthood are characterisedby a relentless opposition to all social change.The cruel terrorism of Tsar invariably foundsupport and acclamation from the Russian Clergy.

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It is this fact that has contributed morethan anything else towards creating an anti-religious attitude among the Russian Communists.There is no doubt that organised religion hasacted contrary to the spirit of religion as givenby its Founder. Christianity, which in its pristinepurity, gives but one message of self-Sacrificehas been perverted by its followers so muchthat it has become a powerful instrument in thehands of Governments and vested interests toexploit and oppress human beings. This is ahighly deplorable fact and religion must besaved from the vile hands of its salaried pries-thood) so that once again men may realise theirtrue spiritual natures. But it fhis has been the roleof religion, has revolution remained untarnished!If the salaried priesthood has degraded thespirit of true religion, have not revolutionaryadventurers undermined the very purpose oftheir revolutionary creeds ? If religion has exploi-ted the ignorance and superstition of people,has not revolution exploited the discontent andemotional exuberance of the masses? If religionhas been the opium of people slumbering theminto idle hopes of some fantastic heaven,

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has not revolution been an intoxicating drug formasses, stupefying their intelligence and artificiallystimulating them to achieve some impossibledream of revolutionary paradise I If the role oforganised religion has been bad, the role ofrevolution has been equally so-if not more.Those who stay in houses of glass ought not toindulge in the luxury of throwing stones at others.Revolutionaries have no right to throw stonesat religion without first putting their own housein order. To rule out religion because its organi-sed expression has acted contrary to its spiritis not to do proper justice to this aspect ofbumaa life. Let religion be judged, not from thestandpoint of history, but from the viewpoint ofpsychology and spirituality. It must be remembe-red that religion is no mere creation of vestedinterests to keep the masses in subjection-although the votaries of vested interests mighthave twisted religious organisations to their ownpurpose. Religion is no mere habit of the mind,it is not a worthless superstition either. Nor isit a fact today that religion and science areopposed to each other. Spirituality is one of themost fundamental urges of human beings, and

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religion is but an outer expression of it. Just asnon-satisfaction of physical hunger creates arace of impoverished and under-nourished menand women, in the same way suppression ofspiritual hungers must, of necessity, create a raceof mediocre individuals. It is not enough thatour civilisation is based on right morality in thesense in which relations between human beingshave been put on just and human basis. Relationbetween man and man is only one aspect ofreligion. Relation between man and somethingmore than man is necessary. Man’s relation tothe Cosmic Source is the problem that hasperplexed human beings in all ages. Tp saythat behind this urge to understand the

Primary Source of all creation is only an econo*mic or class interest is surely to pervert one ofthe sublimest urges in human nature. Spiritualityhas been one of the finest expressions of humanbeings and largely it is this urge that has evokeddivinity out of men and women living in thisworld. It is by recognising this urge and givingfull scope to its expression that human

civilisation can rise to its sublime heights. BertrandRussell tells us!

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"If life is to be fully human it must serve somoend which seems, in some sense* outside humanlife, some end which is impersonal and above man—kind) auch ns God or Truth or Beaaty* Those who

best promote life do not have life for their purpose.They aim rather at what seems like a 'gradualincarnation, a bringing into our human eJcistencosomething eternal, something that appears to imagi*nation to live in a heaven remote from strife andfailure and the devouring jaws of Time/’*

It is this ‘bringing into our human existencesomething eternal’ that must be fostered amongmen and women of our civilisation. A philosophythat aims at reconstruction of the world mustinclude in its tenets this spiritual aspect of

human life. The Socialist philosophy of Marxhas entirely failed to provide this. While it hasprovided for the satisfaction of material needs,it has entirely ne^ected the fulfilment ofspiritual desires in humanity. Anti-religiouspropaganda has become quite prominent in soci-alist movements. The very philosophy ofsocialism, as given by Marx, makes such a

* " Why men *’ ?—B. Rusaell.

propaganda necessary and snch an anti-religionsattitude inevitable. A scientific socialist believingin religion and spiritual nature of man is actingcontrary to the materialist interpretation oflifei he is encouraging subjective illusions inplace of objective realities. The duty of allMarxian Socialists is to oppose all religiouspropaganda in order to keep up the fever ofrevolution among large masses. They mustemphasise the material side, the economicfactor and resist all who try to wean away peoplefrom grim realities of material unhappiness tosome ‘ religious absurdities* of spiritual living.Where people are traditionally very religious,there these Marxists have to carry on avery cautious and indirect propaganda againstreligion. But this resort to indirect attack does notmean that anti-spiritual attitude is not inherentin Socialist philosophy-it only means that scien-tific socialists are clever tacticians. And so, tosay that the philosophy of Marxian Socialismhas nothing to do with religion is tomisrepresent facts. It has as much to dowith religion as any other idealisticphilosophy of life. If religion is an opium

t)F the people £is said by Marxists, religion mustbe fought on all the fronts consistently with theirassertions. And Marxism is really engaged in this.One must say that scientific socialists have fail-ed to understand the conception of the real fulfil-ment of life which comes through the search forSpiritual Truths. It is herein that the seventherror of Marxian Socialism lies. Socialism withoutthe guiding strength of spirituality will remain apassing phase of human civilisation; only as it is no-urished and energised by lofty spiritual conceptionscan it hope to become a stable social order. Iforganised religion has failed, a social philosophymust supply a new religion-a religion that not, onlyadjusts man’s relation with man, but that enthusesits followers with ‘something which is above man-kind such as God or Truth or Beauty.’ It isreligion harnessed to the chariot-wheel of soci-alism that will help humanity to rise to a higherorder of living. No doubt a new interpretationof religion is needed, but no less is it true thathumanity needs today a new interpretation ofsocialism. This new Socialism energised by trueSpirituality will be the instrument of usheringin an era of human happiness in this world. So

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long as Scientific Socialism fails to grasp thisfundamental reality, so long will it remainincomplete.

Thus we have seen that Marxian socialismhas some of the most fundamental errors in itsphilosophy of social reconstruction. It is basedon weak foundations, it is vitalised by dangerousactivities, it is nourished by perverse emotionalappeals, it is rooted in wror^ scientific notions,it is guided by erroneous principles of social dia-lectics, it is inspired by a false outlook on lifeand it is incomplete, in as much as, it is notenergised by spiritual powers. These 'are thefundamental drawbacks of Marxian Socialism.We shall have occasion to further discuss itsdrawbacks while considering the questionof ‘ Methods of Social Change.’ But let us notbe unjust to Marxian Socialism. It must be con-ceded that it is an improvement on previoussocialist thinking, in as much as, it has tried toanalyse social forces and has emphasised theneed of philosophical thinking/ Let us also notbe too harsh on Russia where an entirely newexperiment of social reconstruction is proceeding

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at a great pace. There are many admirablefeatnres in this experiment and thereare great many things to the credit of theRussian communists. Their abolition of illiteracyamong large masses of the Russian people, theiridea of planned economy, their attempts atraising the material standard of living—these andother things are surely such as must evoke a greatrespect for the Communist Party of Rus'ia.But one must beware of being too much encha-nted by propagandist literature, that emanatesfrom Communists all over the world. Anatmosphere of cruel terrorism, a denial ofhealthy political activity to large masses, aninculcation of hatred and a nourishment of fearfor the preservation of the Bolshevik power,suppression of independent thinking, a ruthlessstifling of genius and talent, a materialistic outlookof life and a feverish attack on religion andspiritual pursuits of human beings-these andmany others like them certainly go againstRussia. And these factors are no mere accidents,they have their roots in the wrong philosophyof social reconstruction that these Bolshevikshave adopted. One comes to the conclusion

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that although scientific socialists have beettbetter planners, althoi^h they have gained insocial analysis and understanding of detailsregarding the future order of society, they have,most assuredly, lost the nobility and loftinessthat characterised the Utopians. They havecertainly lest the ennobling motive power ofreligion which the Utopians possessed. It mustbe said that what they have gained in thought,they have lost in feeling. Bertrand Russell verybriefly summarises the drawbacks of Marxianphilosophy in the following words:

“ If the Marxian dogma remains as virulent asit is at present, it must, in time become a greatobstacle to intellectual progress. Already there areaspects of modern science which communists findit difficult to reconcile with their theology, for exam>-pic, the views as to the atom to which QuantumTheory has led. The opinion that everything inhuman character has economic causes may, at anymoment, come into violent conflict with science.

Moreover the whole philosophy is so much

concerned with the class struggle that it becomesI vague and indefinite when it contemplates the class*less world which it aims at creating.*’ *

* ' Education and Social Order ‘B. Russell*

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Bat if Marxian Socialism has such draw-backs, what is the other philosophy of socialreconstruction that can replace it and yet befree from all these errors? It is TheosophicalSocialism that raises scientific socialism to ahigher level-and not drag it back to Utopianism-and lifts it to the plane where socialism doesnot leave its scientific basis and yet retains itsnoble idealism. Theosophical Socialism suppliesa far nobler philosophy than is done by MarxianSocialism. ‘ Socialism is Fellowship' declaredWilliam Morris and it is this human fellowshipthat Theosophical Socialism aims at establishingin this’world.

Chapter III.

PriiifCiplet of Theosophical Socialism

** The coming of Socialism means for the wholepeople a change of mind and heart and not merelya change of machinery, It means a conscious willtowards equality and good fellowship that will stirthe imagination of the young and inake men andwomen ready and eager to work and sacrifice fortheir ideals. Without this impulsion behind it, socia*lism cannot be brought into existence and if withoutthis we get socialistic changes in the machinery ofsociety, we shall not therewith be getting socialism*For, Socialism is in its essence not mainly a gospelof mechanical efficiency, but a way of life.'’ 4^

G. D. H. Cole.

The modern world in its period ofacute political, economic and social crisis hasbeen faced to-day with innumerable schemesof reconstruction. Every dreamer, every socialreformer is thinking of a way out of the perilouscondition in which humanity finds itself, very

«* The Simple Cate (or Socialism-*G,D.H«C<’Ie,

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pathetically involved. Numberless organisationsare rising in every country of the world inorder to render some service, some relief tohundreds and thousands of people sufferingunder the present order of society. Enormousefforts are being made every day to cross thedevastating tide that has overtaken humanity,almost by painful surprise. Every man accordingto his temperament and inclination, accordingto his knowledge and experience, accordingto his analysis and understanding is proposinga way out of the present impasse. It is truethat not all these schemes are sufficientlyprogressive. It is also true that some of themintend taking the evolution of humanity backto whence it has come. But let us

not put them aside disrespectfully, with awaive of hand, not giving sympathetic considera*tion to what each of them suggests. It is possiblethat there might be a grain of truth underlyingan apparently absurd proposal. It is the dutyof those who profess to be scientific in theiroutlook to refrain from doing any injustice toany individual, however, quixotic and impracti*cal visionary he might appear to them.

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It behoves an idealist to respect hisfellow-idealists, however much he may disagreewith their dreams and visions. There are no cutand dried formulas applicable to the problemsof social dis-equilibrium; social affairs are muchmore complicated than is generally supposedby social reformers, whether radical or conser-vative. And so the welfare of humanity demandsthey every social reformer shall weigh variousschemes of social reconstruction in a very sensitivebalance before proceeding to the task of socialtransformation. It is necessary that all thosewho are engaged in the task of social reconstru-ction should develop an attitude of mind verybeautifully set forth by C. Jinarajadasa in thefollowing words I

“ Have an attitude of boundleia sympathy toall who are reformers, who are dreaming of anykind ef a re-fashioning. Never mind that they areantipathetic to you or that they seem to act contrary toyour own most prized ideas of what is right andwrong. Whenever you see a man willing to sufferfor an idea, then respect him. Whenever you findmen working for a new world of thought andfeeling and action, never mind the mistakes whichthey make but look with sympathy, with pity on

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tlieir itnlttakes and give your co-operation andwarmest enthusiasm for the beauty o( their ideals.”

When one looks at the innumerable schemesof social reconstruction, one is amazed, confoumded beyond his wits. There is a naturaltendency to take sides rather then face theoverwhelming flood of new ideas and schemes.More particularly is this the case now whenpeople are almost fed on cheap propagandistpamphlets. Eyen those who profess to be ardentadvocates of their particular scheme, seldom careto know what it exactly implies, what is thephilosophy underlying it, what have its antago-nists to say in opposition to it. A pitiable stateof intellectual idleness and mental security hasinvaded almost all sections of humanity. Peopleseem to be afraid of mental and intellectualshocks even more than violent earthquakes. Andio> the world, already torn asunder by class andcaste, by religion and colour, has further beendivided by these warrii^ champions of eachscheme of social reconstriKtion, fighting withthe advocates of others and creating an atmos-

pbere of intolerence and hatred. It is high timethe slogan of ‘ those who ate not with us areagainst us ’ be discarded in the interests ofhutnaniny, for thse healthy growth of socialprogress and for the realisation of happinessfor all, wHh the least curtailment of individualfreedom. And so, the necessity of approachingthis problem of reconstruction with a newattitude of mind can never be too muchemphasised.

The particular scheme of social reconstru-ction known as Socialism is not a product ofrecent years. Idealists from remotest ages havesuggested schemes of social reforms more orless on socialist lines. That remarkable Greekphilosopher Hato, four centuries before Christ,gave a vision of society, portrayed in his wonder-ful book the “ Republic embodying aPhilosophical system which has served foradmiration and discussion in all sdcceeding ages,inspiring many a socialist theory in later days.It was then that he gave the idea that in asociety ‘‘ Ohe class not to be pre-*eminentlyhappy but the whole state as happy as possible.*^

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fiver since then philosophers and social thinkershave suggested ways and principles of social or-ganisation. We find Sir Thomas More giving his‘‘Utopia” to the unhappy world he saw aroundhim in the 15th Century after Christ, In hiswonderful dream of Utopia he gave a remarka-ble keynote of ideal human society when hesaid; “No man hath anything yet every man isrich.” And then we find numberless utopias andvisions of society appearing in quick succession

in country after country Christianopolis, the

City of the Sun, a Voyage to Icaria, the NewChristianity and the like. From eighteenth centuryonwards we come across writers with a defini-tely socialist bent and even radical in theirapproach to the problem of social organisation.Saint-Simon, Fourier, Proudhon, Louis Blanc,Robert Owen and many others are truly theforerunners of present-day socialists. Fouriervery correctly sounded the note of a SocialistSociety in his well-known wordsi ‘'From eachaccording to his capacity, to each accor-ding to his labour, capital and talent. *’H. W. Laidler in his remarkable book “Historyof Socialist Thought ’ says: “ Saint-Simonism

no

is the first expression of the proletariat/ LouisBlanc surely proclaimed the ideal of Socialism-now forgotten by modern socialists-in hisremark: “The more a man can, the more heonpht.’* “ The control of man by man is oppre-ssion declared Proudhon, the most remarkableradical utopian of the last century. Robert Owenis considered the last important link betweenthe Utopians and the Scientific Socialists headedby Karl Marx. He is also a typical Britisher,the father of British Socialism, for Socialism inGreat Britain has more or less followed hisphilosophy and methods. Robert Owen wasneither an impractical utopian nor a rabidrevolutionary for he relied on education, legisla-tion and private initiative for the eliminationof social mal-adjustments. And yet, he was notblind to social forces, for he said: “ Only whenconsumption kept pace with production wouldun-employment and industrial crisis be eliminated.”These efforts of building mental utopias havecontinued till our own days and have fascinatedlarge number of idealists, inspiring them with anoble purpose of sccial organisation. The ModemUtopia, Looking Backward, Freeland, News

Ill

from Nowhere, A Crystal Age are some of theimportant later visions of social order portrayedby dreamers of our own age. H. G. Wells, oneof the most outstanding visionaries of our times,very-correctly voices the opinion of Socialistsin his Modern Utopia when he says: “To havefree play for one's individuality is in themodern view the subjective triumph of existence.”and advocates the de-limitation of “those spend-thrift liberties that waste liberty.’* And so, wefind that Socialism has been preached bypeople from very far off times and it stillremains the panacea of modern social reformers.Karl Marx and the Socialists that followed himhave flooded the world with enormous socialistliterature and it is no exaggeration to say thatevery social reformer of to-day is irresistiblysurrounded by powerful socialist influences,moulding considerably his outlook and methodsof work. And to-day we are faced with a hostof socialisms, various types suggested andpreached by its protagonists. Even their enumera'tion would tire out a lay-man. They includeUtopianism, Marxism, Foureirism, Owenism,Revisionism of Bernstein, Orthodox Marxism,

Guild Socialismi Social Democracy, Fabianism,Syndicalism, Anarchism, Bolshevism, Menshevism,State Socialism, Professorial Socialism of Adolph'Wagner and Prof. Schomller, ConstructiveSocialism of Rorty, Collectivism, MunicipalSocialism, Douglas Credit Scheme, Bellamy’sSocialism, Consumers’ Cooperative, NationalSocialism, Leninism, Stalinism and so on andso forth. It is indeed true that large numberof people have done furious thinking on thisimportant problem of our age. It is not wrongto say that Socialism is the problem of outtime and to neglect it would be tantamountto shotting our eyes against the most burningquestion with which humanity is faced to-day.

And yet when one looks at the long list ofsocialisms discussed in modem books, otte is in*deed surprised to find no mention of a man whogave socialism to the Aryan Races, some thousa*nds of years before, a Man whose principles ofSocial and Economic Polity have stood the testof time in the country of the Mother Aryans, Imean Lord Vaivaswata Manu. Modem SociahsUhave shown a lack of scientific outlook, in* at

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much as, they have brashed aside the Laws ofManu considering it a book only of historicalimportance, not containing’ anything of practicalvalue in present-day society. The division ofSociety among artisans, warriors and rulers orphilosophers, suggested by Plato and the various“Personnas** of H. G. Wells have seemed pala-table and even reasonable to quite a numberof socialists or at least not worth ridiculing. Butthe Varnashrama of Manu has been very lightlyput away, only because it has no glamour ofmodern terminology. Alone among socialist thin-kers of modern times, Dr. Bhagvandas hasincessantly emphasised the need for the considera-tion of Mann's code of social organisation, it is hewho has tried to prove the superiority of Manu’sSocialism to any of the recent Socialist theories,on the grounds of Sociology, Psychdogy,Political Stability and Economic Prosperity. Whenthe world is madly rushing into all sorts ofrevolutionary experiments for the realisation of

socialism, this calm philosopher of India hasrendered a very remarkable service to the causeof humanity by lighting this torch of Manuism#

He writes in his book on 'Ancient Versus ModernScientific Socialism:’

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’* Manu hat given us such a teebniqua in hitpermanent ( and not merely fivpr'yem'Qr ten yearpr tyrp,n^y-five, ye^if ) PJap, ol thp Individnel Ilf*apd t^e.Social life in coipbipf^lon., for the whole ofthe Hindu race...the only systematic and completeplan ( aetpd on also for mfllenia in India, thoughvery defectively and perversely ), that was knownto history until Russian Communism was bom whichis in the stage of experiment as ■ yet.<’‘*

There i$ no doubt th£|j, Loyd Ma»n nptonly.g^ve thq lofty ideals to bq aipied by allAryan, Racta> he also supplied minntest detailsof a Socialist s^ucture of speiety- TheosophicalSoei^bsm, takt s unmistakable stand on tKe greatprinpipleg enunciated by Manp, for it believesthat Manu-ism is the only form of socialist^)spjitable, for Aryan civilisation and has pnas^ilablefaith that countries of the wpyld have to revertto t^e gpid*PS of ^hfi, Qr^t Founder of

the Aryan Rapetafipr pacing, throagh all sprts ofexperimentSi wise an<i unwise as .well. It is thepurpose of Theosophical SQcialism.to cry a halttothe,marching hosts,of humanity b^re they take

* * Ancient vs Modem Scientific Socinlism*—

Dr« Bhagvsndas.

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ihe toad t)f stifterftig ahd dis^ister. It Is this ihkthas been dohfe lay Dr. Xnhie Besaht through Herinntrtnerabfe obTfiorts*, it Is pr^<iisi^!y thiis thathas been dtttitiipt'ed by Dr. 'Bha^'indas thrbughhis mbst illuminating writings. Socialist' wofkeVs■of the 'worid are taking a blind {llunge, if theVneglect thhsfe attempts to revive Mahuism, in aihahner applicable to present-day society.

Bttt a question might arise, wherein lies thesttperiority of ThfedsOphical Socialism ? Does itnot merely add one number to the mkn;^ fyjieSof Sbcialisihs pVeached and propagated in theWorid to-day ? Before wfe consider the actualptineipl^ df ThdoSophical Socialism we musthave a, true conception of the distinct source ofits inspiration, its particular outlook on lifethrough which these principles emanate, its brow'dbasis on which it is founded. Let us c'ohside'rthis in contrast with tJtopian arid MafkiahSocidisnis. The Utopians that prebede'd modernSttientffic Sobiafets were, as we all kiidW, verybitterly diSgPsted with the social attd etOhOttiicconditions around thetti. To them the sight ofhuman suffering was extreiheiy painful. Theywere not ablb td analyse the social fo'rcbs ftim

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which most of the sufferings emanated. Beingintensely religiose themselves, they naturallyconcluded that violation of God-^dained lawswas the only true cause of human suffeting. Fromthe solutions they suggested it is not difficultto see that they re-acted emotionally to themany social ills they saw around them.' Beingextremely sensitive to human sorrows and suffer-ings and unable to formulate logical analysisof social conditions, these Utopians sought comfortand delight in fantasies and fairy-lands createdout of their imaginations, for their Utopias wereat best escapes from pain and misery of theobjective world into the happy lands (A theirimagination where every body was virtuous andwhere God-ordained natural order reignedsupreme. Of course there have been differencesin the remedies suggested by various Utopiansof diverse nations, but it is not our intentionhere to trace the development and growth ofUtopianism. Consideration of their reactions, inbroad outlines, would be quite sufficient for usfor the purposes of this book. And thisgeneral consideration would convince any oneof the correctness of the above statement, that

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these Utopians had an emotional reaction againstsocial problems of their times. Even such radicalsamong the Utopians like Saint-Simon andFourier have exhibited this trait, Saint-Simon,seeks the solution of social suffering throughreligion-a sure index cf emotional reaction-forhe says: “ Religion must aid society in its chiefpurpose which is the rapid improvement of thelot of the poor.’* Fourier too exhibits the samecharacteristic while depicting the future socialorder when he says, *’ Social organisation whichmay give free play to our passions so thatthey may combine harmoniously." It is truethat some of the Utopian socialists did try tofound small colonies based on mutual aid andco-operation, but such experiments were largelyin the nature of seeking secluded happiness onthe part of a few people who were disgustedwith life around them-more an objectivisationof their fantasies than an attempt to transformthe very basis of society; those were experimentsof reverting to natural order so that those com-prising these colonies might live in happinessand prosperity, away from the ginning world.From their indignation against machinery, the

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advance of science and the rapid rise of citiCSiit is qtlite obvious that their modCl colonieswere more in the nature of escapes than eicperi-meiTts for general application in society. Tothem the rise of capitalism in itself was a viola*tion of natural laws for they could not understandthe place of capitalism in the psychologicaldevelopment of nations. H. W. Laidler veryrightly remarks: “ They ( Utopians ) lackedhistorical perspective. They did not reco*gnise historical mission of capitalism in inc-reasing productivity etc.” Even modern Utopiansvery remarkably show these traits of emotional-ism, at least a large number of them...although they have more scientific and historicalsense than their fellow Utopians of the last century.H. W. Laidler says about them:

*' They have a strong appeal to the imaginativeend emotional side of human nature due to whichmany have joined socialiat movementi and alliedaetivitiea for the uplift of the under—dog. ” *

From the Utopians if we proceed to con-sider KarKMarx and present-day ScientificSocialists, we find enormous difference. While the

* ' History of Socialiat Thought H. W. Laidler.

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former were imaginative, emotional and evenimpul3ive. we find the latter extremely analyticalof social conditions, expert in theoretical asser-tions and certainly very cold and intellectualcompared to the Utopians* Scientific Socialism isan intellectual reaction against the evils ofcapitalist society. For Marxian Socialists, inspira-tion to introduce socialism is chiefly' derived*not from religious indignation nor from a desireto re-establish the rule of God-ordained • Laws,but from their study of history, their desire forjustice, their sense of analysis. They are notinterested so much in the beautiful colours ofSocialism as in its practicability, in its

logical necessity and in its theoreticalcertainty. It is no wonder that they

attach great impc>rtance to the perfection ofsocialist forms at times even at the expenseof imimdiate happiness of the people, for itis the very nature of intellect to insist on formal)perfection. In their enthusiasm to prove thecorrectness of their theories and doctrines, theyhave often become very nacrow and even dog-<made, many times inadaptible to changrpg;conditions and situations. While the Utopians

regarded the violation of natural laws as theonly reason answerable for human sufferings,these Marxists believe that property and itsprivate control are the sole causes of social un-happiness. While religion is the soul of Utopia*nism, history is the driving force of Marxism.While the Utopians evolved a philosophy ofescape, the Marxian socialists have adopted athoroughly materialistic outlook, resulting in theiradvocacy of political action to the exclusionof all other methods. The Materialistic Inter-pretation of History is the cornerstone ofMarxism, for according to Marx “ All socialinstitutions are the result of growth and the causesof the growth are to be sought not in any idea butin the conditions of material existence,” Marxismin its philosophical aspect is clearly an intelle-ctual revolt against religious sentimentalities andthus aims at mental freedom of the individualfrom the shackles of religion and orthodoxy.But while it does this it sets up the authorityof state and introduces political slavery inplace of religious bondage. And so while Marxiansocialism has been a distinct advance on Uto*pianism with regard to its analysis and historical

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perspective, it has missed many of the healthyand wholesome features of Utopian Socialism.The emotional reaction of Utopianism has madeit weak and sterile with regard to practice whileMarxism, due to its cold intellectual reaction, hastended to eclipse socialist idealism with an over-emphasis on practical methods and materialoutlooks. Such indeed are the reactions, theoutlooks and the inspirations of these twoimportant schools of socialism.

There has been a third group of socialistscalled the Parliamentary Socialists existing inGreat Britain, America and many of the Euro-pean countries. While it is true that theseparliamentary socialists have shown a distinctadvance on methods adopted by Marxian Socia-lists, there have been a lack of clear philosophicalthinking and driving force of intense idealism inthis group. They are a lot of people very muchinterested in the constructive and positive sideof socialism and have advocated legislativemethods as the only effective means jto achievesocialism. It might be said that they have acommon-sense reaction against the chaotic

12^

conditions of capitalism and hence have propa-gated gradual transformation of society throughthe restriction of economic activities harmful tosociety. And so, while this section has producedgood practical administrators, it has failed tocreate missionaries in the cause of socialismowing to an absence of any coherent philosophyor robust idealism.

It is indeed in contrsat with these three-the Utopian, the Marxian and the ParliamentarySocialisms that true merit of ThcosophicalSocialism can be considered, for TheosophicalSocialism has a distinct philosophical, theoreticaland practical position of its own. While itaccepts some of the desirable elements of allthe three and even of many other types ofsocialisms, it is clearly based on principles ema-nating from its noble philosophy. While itaccepts the religious-mindedness of the Utopiansit rejects the way of escape propounded bythem; while it admires the dialectics of Mar-xian Socialism, it definitely takes its stand againstthe materialistic interpretation of history; whileit adopts the constructive and positive appeal

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oi Parliamentary Socialists, it regards the methodof legislation as incomi^ete. First and foremostthe very basis of Theosophical Socialism isHuman Brotherhood and all its principles, its

methods and even its philosophy are inspiredby this lofty idealism. What Mr. J. A# Hobsonhas written, in the introduction to the ‘‘Meaning

of Socialism’*, very slightly approaches the con-ception of socialism as understood by Theosophy.He writes;

In choosing words, one would say that themost profitable labour for socialism is in the fieldof humarrism. If the term sounds a little preciousor pedantic that cannot be helped. It can andought to be rescued from these contemptuous impli-cations. For it is wanted to express the need anddemand that society shall be so transformed as tofurnish for all its members a fully human life.From such a socialism there easily and inevitably(alls away the charge of materialism based uponan over-stressing of distinctively economic conditions,the charge of regimentalism and loss of libertybased on magnifying the state and the charge ofproletarian violence as the instrument of reform/’«

^ 'The Meaning of Socialism’*-^J. B. Glasier%

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Theosopbical Socialism has an idealisticreaction to life and its problems. It regards the lackof a correct philosophy of life to be the main causeof human distress. Theosopbical Socialism has ahistorical perspective even as Marxists have,but it reads in history not the material condi-tions as the cause of social growth, rather itregards the psychological development ofhumanity as the true maker of history. Behindthe rise and fall of social systems, behind thehand of revolutions and reactions, behind thedevelopment of political and economic institutions,it sees the clear working of psychologicalconsciousness of races, of nations, of' society.It regards the materialistic interpretation ofhistory as entirely incomplete to explain thevarious happenings in history, for this interpre-tation takes into account only the outer institu-tions and events in history. Theosopbical Socia-lism on the contrary offers a psychological-evolutionary interpretation of history whichexplains every event from the standpoint ofhuman consciousness, which is ultimately the

determining factor of social prepress. To Theo-sophists, Socialism means the objectivistion

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o^ the social sense of humanity, and all effoftsin this direction are bound to usher inan age of Socialism in the world. The wholedemand for socialism has arisen in our agebecause of the subjective pressure of thissocial sense on human consciousnessand all attempts to smother its comingout has resulted in all sorts of anti-social activi*ties in present-day society. Socialism according toTheosophy is a new outlook on life,, a new wayof living, a new relationship between humanbeings and not merely a social control of themeans of production, distribution and exchange.The impetus to social change for TheosophicalSocialism comes from the conception of theuniversality of life, from the exquisite idea of theDivinity of roan, from the existence of a wond-erful plan for races, nations and individuals asexpounded by Theosophy. Theosophical Socialismbelieves that social change will not come by areckless destruction of the capitalist order ofsoicety but by a gradual transformation throughlegislation, through education and still morethrough the inculcation of new ideals inhumanity. Theosophy regards Socialism as

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essentially a change of ideals The idea to beinculcated, if socialism is to prosper, is thatof duty, self-sacrifice, social responsibility. It wasthis ideal that Manu gave to the Aryan Racesome thousands of years back and it still remainsthe ideal for human society. Manu’s Socialismis fundamentally based on this ideal of Dutyand nations of the world after all sorts ofexperiments will have to base their socialism onthis same conception of Duty. The very found-ation of Theosophical Socialism is social obligation,not individual rights. It aims at making everyindividual an ideal citizen and till that dayarrives the task of Theosophical Socialism isincomplete. Theosophical Socialism provides forthe development of a true spirit of citizenshipbecause it believes that only in as much ashuman beings understand their responsibility tosociety can a happier order of society be born.And yet it does not regard objective environmentas immaterial. For Theosophical Socialism assertsthat failure to adjust social environment to thegrowing consciousness of humanity is bound toresult in revolutionary destruction. It is the beliefof Theosophical Socialism that all the various

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socialist theories prevalent in the world lack acoherent philosophy of life; the task of TheosophicalSocialism is to supply this, while it harmonisesthe socialist thoughts of the world. The particularuniqueness of Theosophical Socialism consistsin the wonderful conception of man it gives tohumanity. It must be said that socialists of theworld are attempting to form an idjal humansociety without properly realising who are thehuman beings, what is the composition of man,what are the faculties latent in humanity.Theosophical Socialism, while it attempts atsocial transformation, appeals to the ideals ofhuman* beings, and not to the self-interest ofany particular class. And while it recognises thepossibility of social struggles, it raises them tothe plane of ideals, rather than fight them withindividual and class passions. TheosophicalSocialism takes into account not merely thematerial but also the psychological, the spiritualand the cultural environment of the people* Itbelieves that human society can really be soundonly when human beings are placed in properenvironment both material and non-material sothat, not a part, but the Whole of the human

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being might fully develop. It is the purpose ofTheosophical Socialism to supply this envi-ronment and so it has a more comprehensiveplan of social organisation than any suggestedby modern socialists of various shades. Materialhappiness of the people is no doubt included inits programme but it forms only one of itsplanks, the realisation of which, would giveeconomic stability to coming social order. ButTheosophical Socialism does not believe that allother planks can be abvocated only after thematerial happiness of the people is realised; onthe contrary, it believes that propagation ofother planks of socialism will have a

considerable effect on the realisation ofthe material prosperity of masses. It is notincorrect to say that Theosophiral Socialismbegins where modern Scientific Socialismends. In view of the furious propaganda carriedon by Scientific Socialists regarding the

material side of socialism it has become necessaryto emphasise the other far more important aspectsof socialismi in order to retain its lofty idealsiout of which alone better social order can bebuilt. It has faUen to the lot of Theosophical

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Socialism to perform this important task. GeorgeLansbury, the erst-while leader of the BritishLabour Party has drawn the attention of hiscountry-men to this aspect of socialism in hisbook: " My England. ’’ He writes!

“ Bread and butter or its equivalent we all musthave. Our betrayal of each other is caused by thestruggle for these things; but they are the baginning,not the end of life. We do not live by bread aloneeven though we must have bread. 1 cannot toooften make it clear to all that it is impossible forme even to imagine a socialist society based merelyon the supply of material needs.” *

And-yet we find modern Socialists tryingto base their socialist structure ‘ merely on thesupply of material needs.’ It is here thatTheosophical Socialism offers a spiritual outlookof life, along with the psychological-evolutionaryinterpretation of history which supplies the trueunderstanding of social forces. It derives its inspi-ration from the wonderful philosophy of Theosophywhich makes all life intelligible and whichoffers a noble idealism to all humanity. It doesnot ask an individual to fit into socialist

My England ’ G. Lansbury.

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machinery, it on the contrary demands ofhuman institutions to adjust themselves tosocialised individuals. For to socialise theconsciousness of the people is surely the objectof Theosophical Socialism. Before all idealists,all reformers, all visionaries, TheosophicalSocialism places the following ideal, the practiceof which would make socialism safe in thisworld:

While there is a poorer class I am of it:while there is a criminal class, I belong to it; whilethere is a soul in iail, 1 am not free. *'

Having thus considered the aims and objects,the sources of inspiration, the impetus to* socialchange, the philosophical background, the theoryof psychological-evolutionary interpretation ofhistory, the noble idealism, with regard toTheosophical Socialism, contrasting it with otherschools of socialist thought, let us now proceedto the discussion of actual principles on whichit stands.

Firstly, Theosophical Socialism asserts that thefuture social order should be built on the prin-ciple of: Equitable Material Environment,Producing General Physical Happiness For

All. This is the principle of Economic stability.This principle aims at ‘an equitable distributionof work, wealth and leisure’ in society among allits citizens. It is intended to “minimise the evilsof unregulated frantic competition” in economicactivities present in modern society. It is aprinciple advocating Planned Economy in socialorganisation with a view to eliminating all wasteand destruction in the production of economicgoods. Theosophical Socialism asserts thateconomic stability of any society can rest noton gross inequalities, not on rigid equality butUnmistakably on an equitable distribution ofmaterial wealth. This equitable distribution meansnothing more than a better co-ordination of ourcollective life. And with machinery and scienceat our disposal it should not be difficult to soorganise the economic activities of our society asto secure general physical happiness to all its citi-zens, Poverty is indeed an anachronism in ourage and the existence of poverty amongst plentyis nothing but an exhibition of social stupidity.Material plenty and leisure are within our graspand it requires a little more iutelligent planningto enable all to have them. It is incorrect to

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assert that only a social revolution can achievethis. The dangers inherent in revolutionarymethods will be discussed in the next chapterbut suffice it to say here that large masses ofpeople demand only a better social and econo-mic environment while leaving their individuallives as free as possible. Masses have neverrelished the idea of being regimented for workand other social ends- Attempts at introducingthis are bound to result in a reaction by themasses against the social order that imposes it,producing anti-social habits like sabotage,idleness, shirking of work etc. The general massof humanity living at the level of social sensationdo never care to know what form of socialorganisation is presented to them; they haveone interest, security of stable physical existencewith as much of instinctive freedom as possible.To have freedom to grow within the sunshine ofsocial environment is their one and principledemand. The modem society no doubt givesfreedom to the masses but, without the accom-panying environmental stability, this freedomis more a tragic cruelty than an acquisition forthem. The solution does not consist in going

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to the other end, Riving stability but denyingfreedom; it rather consists in assuring physicalhappiness while preserving this freedom ofinstinctive living. It is because of this thatTheosophical Socialism intends creating economicstability through the measures that are ‘demo-cratic, gradual, ethical, and peaceful in characterso that the elimination of the struggle forphysical existence would not jeopardize individualfreedom of the masses. The first principle ofTheosophical Socialism finds itself in substantialagreement with the post-war manifesto of theBritish Labour Party which declares!

“We are for a new social order based on adeliberately planned co-operation in production anddistribution for the benefit of all who participate byhand and brain, bated not on the utmost inequalityof riches but on a systematic approach to ahealthy eqality of material circumstances for everyperson born into the world.”

Theosophical Socialism intends granting thisequitable environment consisting of healthy equalityof material circumstances by “Controlled Capita-lism” gradually transforming itself to Socialist basis

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of society. It aims at achieving this by the (1)provision of leisure for masses by reducinghours of work to a minimum, by (2) extendingthe scope of social legislation, by (3) nationalcontrol of land and other economic activitiesprducing necessaries of life through compensation,by (4)International control of finance and bankingand by (5) encouraging co-operative movements.These are the efforts to mitigate the evilsunder which large masses suffer, while the wholesocial outlook of the people is being changedthrough other measures, to be enumerated here-after in consideration of various principles ofTheosophical Socialism. These and similarattempts, it is true, do not mean socialism,but their sole purpose is to create suitableenvironment in which masses might grow atease, while other efforts are being made andwhile the whole humanity is being prepared toreceive socialism. Theosophical Socialism laysespecial stress on the nationalisation ofland and international control of financeand banking. Dr. Annie Besant has empha-sised this public control of land in herinnumerable lectures on World Problems and

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Political Science. Under the scheme of Manukssocial organisation, land was a common property,never an individual possession. The land of thevillage belonged to the villagers as a Commu-nity. Mr. C. Jinarajadasa stresses this point ofnationalisation of land in his book:—Meetingof the East and the West'' in the follo-wing words;

every social reformer finds sooner or later

that the ownership of land by private individualsmeans power by them over the people, directly orindirectly. Private individuals now own the land. Byprivilege or by industry it is possible to make acorner in land. That is how a small owner becomesa large one. The ownership of the land gives powerespecially over the destiny of masses who have nocapital and whose life depends on employment bythose who are controlling capital, it is becomingmore and more recognised that the economic slaveryof the workers is bound up with the land problemand that only by nationalising the land can massesfind an economic stability.’*

Dr. Besant in her Book: Shall India Liveor Die ? ” while depicting the ancient socialsystem in India, says: The village system also

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provided against poverty, for the communalholding of land did away with the helplesspoverty of “land-less men/’ While speaking onthe problem of war in the Latin AmericanCountries in 1928, Mr. C. Jinarajadasa againsaid:

1 do not believe we shall finally disarm war,till we have a reform of the banking systemof the world. International finance is one elementwhich contributes to war or to - - Peace. And 1believe too, in order to bring peace in to the heartof each citizen, a great change will have to takeplace in the present conception of the ownership ofland.”

It is no exaggeration to say that TheosophicalSocialism is essentially a land-socialism. Andyet it does not stop there. It wants all theprofiteering done by private individuals, in theproduction of the necessaries to stop, for it isthis that very largely contributes to the existenceof poverty in this world. Overproduction andunder-consumption exist together only becausethere are people who regard their profits asmore important than the lives of masses andthere is no doubt that this unrestricted pro-

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fiteering will be stopped by state legislation.But beyond the control of profiteering innecessaries, Theosophical Socialism assertkthat there is no need to g6 further. Itmust not be forgotten that our purpose is tocreate an economic stability for the satisfactionof physical comfort for the ma'ses. If necessariesof life are made available to them throughsocial legislation, there is no reason why animmediate complete destruction of capitalismshould be insisted upon, for this destructionwould mean such catastrophic changes as wouldmake impossible the introduction of non-materi--al side of socialism. Bertrand Russell, the mostoutstanding social thinker of our times, writes:

“ The total abolition of privata capitaliaticemterprisa which is demanded by Marxian socialism,seems scarcely necessary. Most men who constructsweeping systems of reforms like most of them whodefend status quo, do not allow enough for theimportance of exceptions and the undesirability ofrigid system. Provided the sphere of capitalism isrestricted end « large proportion of the populationare rescued from its dominion, there is no reason towish it wholly abolished. «

«*Why Men Figbt'^B. RuMelK

And so Theosophical socialism through theeffective control of capitalism intends to createeconomic stability for the masses, so that theway to socialism may be made easier. Theo-sophical Socialism regards non-material aspectsof socialism as really more important than thematerial ones, but it realises that an atmospherefor the consideration of these higher modes ofsocialism ought to be created at first throughthis material stability. But while TheosophicalSocialism negatively restricts the evils ofcapitalism by the above considered means, itpositively encourages people to assemble andgather in co-operative work. It is not necessaryhere to go into details of various co-operativeactivities. Dr. K^gava, the well-known labourleader and social worker of japan, very aptlysaid that co-operative movement will eliminatewar, depiession, unemployment, poverty andmisery. He is a co-operative pacifist, whoaccording to him, is giving his energies, “Laying,economically and socially, just foundations forfuture peace.”

And so by controlled capitalism and co-operation does Theosophical socialism hope to

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lay the foundations of future society in whichthe ideal of human brotherhood shall find itshighest expression. Theosophical Socialismdeclares that while these masses have a right todemand material stability from the state andsociety, the latter too, enjoin upon them asocial duty of adjusting themselves to thisenvironment by refraining from all anti-socialhabits, the duty of satisfying their physical needswithout in any way harming the social atmos-phere of humanity. Material happiness will betheirs only in as such as they perform thissmall social duty enjoined upon them, for Theo-sophical Socialism as noted above takes itsstand on the principle of duty and expects everyman to perform his duty in accordance withhis social position. And so Theosophical Socialismdeclaring this proviso, is intent upon engaging

itself in all efforts not only shown above butothers as well, at establishing material stabilityprovided they do not go counter to the spiritunderlying it. Madame Blavatsky in her “Key to

Theosophy” has very clearly explained the attitudeof Theosophists with regard to this She writes:-

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” All Theosophists are only too sadly aware,in Occidental countries especially>the social conditionof large masses of the people renders it irnposs^iolelor either their bodies or their spirits to be proper!trained, so that the development of both is thli'rebyarrested. As this training and development is one ofthe express objects of Theosophy, the TheosophicalSociety is in thorough sympathy and harmony withall true efforts in this direction,"

Secondly, Theosophical Socialism declares thathealthy growth of future social organism shallrest on the principle of Full Liberty toparticipate in Civic Activities in accordancewith Wisdom and Ability. This is theprinciple of Planned Activity. It asserts thatevery citizen, as he enjoys material stability andpersonal physical happiness, desires to engagehimself in activities useful to society. The urge toactivity is inherent in all men, but wheresocial circumstances do not garantee materialstability, this active urge of men naturally findschannels harmful to social existence. Thepurpose of material stability is to insure societyagainst all destructive activities. Politicalfranchise has b^en one of the ways ofgiving expression to this active urge of men in

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itiodefn times- But owingito'unstablfe edonomloconditions, this franchise 'has been much abusedand prostituted by oontroUera of the economicdestinies of masses, by industrialists and financiers.Pocket boroughs and rotten b-oroughs are notmatters of history, they are existing in our owntimes. Capitalists and financiers have deliberatelykept all those who depend upon them for mate*rial existence in ignorance of civic 'matters'.Propertied classes have always been afraid ofliteracy and instruction among' masses. Allvested interests have regarded mass instructionas ,a danger to their very existence. Not only thatthis franchise has enabled political adventurersseeking power to exploit the ignorance of thepeople for the realisation of their own ends.And so political franchise intended to give libertyof civic action to people has resulted; in' theirenslavement in political matters, being forcedto support civic activities whether out of igno-rance or material necessity. And so Politicalfranchise has failed to develop social responsibi-lity among citizens. Consequent upon thismockery of civic liberty, there has grown abitter reaction against democracy which is

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fundamentally based on this franchise. Failureof democracy has drawn ever-increasing numberof people to regard it as useless and favcur someform of dictatorship as the truest instrument ofsolving human problems. But this is hardly fairto democracy. It ts no exaggeration to say thathumanity has not yet tried denaocracy, that allefforts so far made in the direction of democracywere half-measur< s, not based on wisdom andhuman psychology. Failure of democracy inthe nations of the world has been due to twomain reasons: (1) Political responsibility has notbeen followed by economic responsibility or inother words political liberty has been accompa-nied by economic enslavement or in still otherwords political democracy has not been foundedon material stability and (2) democracy hasnot been able to find right sort of personsowing to an entirely faulty system of franchise.The first principle of Theosophical Socialismremoves the first obstacle to the successful work-ing of democracy, extending political libertyto the domain of economics. The purpose ofthis second principle is to remove anotherobstacle so that real democracy may be esta-

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blished in the world. There is no doubt thatdemocracy has been ^[roping after right sort ofpersons as rulers and administrators and it isfailure to find them that has induced many peopleto install either an individual or a party in dictator-ship. But the experiences of such dictatorshipshave been of a very sad nature, for these dicta-tors have not proved to be right persons, forwhich people have been groping. The solutiondoes not lie in suppression of civic activitiesbut in their wise regulation. This is exactlywhat Theosophical Socialism sugaests by itssecond principle. Just as the first propoundedcontrolled capitalism so does the second advo-cate wisely regulated democracy. And theregulative factors of democracy ought to bewisdom and ability or experience* And so it isnew Democracy that Theosophical Socialismsuggests, the democracy that would regulate theactivities of people with a view to cultivatinginitiative among citizens. What is the basis ofthis new Democracy ? It was President Lincolnwho gave the ideal of democracy to the worldby his now famous words: “ Government of thepe(^le» by the people, for the people”. It is

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this doctrine that has been [obsecved more inbreach than in practice, by: modern democracies.For they have been Governments of a class, bya class, for a class i land this class has been ofbusiness magnates and' financiers. People oftenthink that granting of universal adult franchisemeans democracy. But the franchise, that isnot followed by instruction and knowledge ,■ canhardly enable people to utilise their votes wisely.Nor.is!it possible for average men and womento' understand the intricacies of modern govern-mental policies. To expect people to exercisetheir votes with discrimination when issues likeprotection and free trade, gold standard andmanaged currency, nationalisation of banking andindustries are involved, is either to build thee ifice of democracy on sands or to keep uppolitical dishonesty. Democracy that is based onmere majority or counting of heads can neversucceed for the very reason that it is a Govetncment founded on ignorance on the one handand exploitation on the other. What the worldneeds to-day is a democracy guided and ruled bywisdom and ability, it needs a democracy con-trolled by experts* The right to rule is not

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granted to all, it has to be won by wisdom andexperience, declares Theosophical Socialism. Itis a wonder that people have not yet realised thefundamental error in modern democracies. Who-ever commands a majority of votes cast bypersons ignorant of political matters is allowedto rule and mismanage national affairs. Whoevercan throw lavish promises before ignorant massesis returned with overwhelming majority, havingbeen given full liberty to drag his nation intodangerous waters. This is nothing short ofmadness and there is no reason why such demo-cracies should succeed. Dr. Besant in one ofher London Lectures on World Problems in1925 said:—

Yoa do not let a doctor play with your body,until he hai passed through a careful course oftraining in medicine whatever it may be worth-~andother forms of modern medical I science. .You do notlet the quack play with your bodies; but you donot seem to mind how many quacks you have inyour political field. It does not seem to strike yout at ^ while you do not let cabin boys elect thecaptain of the vessel, requiring that he should knowsomething of the science of navigation, you makeno such demand for the steering of your Ship of

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State through difficult storms and difficulties whereknowlelge and skill are wanted.*'

But this does not mean that some personsthinking themselves to be experts shouldcapture the machinery of state and rule theircountries with iron disciplines. There have beenpeople who have done this, seeing the sad plightof their national affairs under weak and hesitantdemocratic governments, and Mussolini is themost remarkable instance of this But TheosophicilSocialism does not suggest that politics of acountry be carried back to the days of irresponsibleautocracies. On the contrary it advocates refas-hioning of democracy so that it might be safeand would lead humanity to a happier state ofaffairs. Theosophical Socialism asks for theretention of the rule of the people and yet itwants it to be regulated by putting the wise andthe experienced in places of power. How is it tobe done. ? How can a fool-proof democracy beestablished ? In the following words Dr.Besant proposes the basis for such a democ-racy:

The genetal idea is that each should have

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povftt according to his knowledge and capacity^None should be without some share, but the powerhe has should be limited to his knowledge, experi-ence, and capacity; and only those should rule thenation who have won their spurs in good administr*ation of national affairs. In this way we shouldrestore to the state something of the knowledgethat it wants and we should take away from thestate the danger of allowing a mass of ignorantelectorate who are really fighting to elect a man,who will look after their mines, their drains, theirlocal interests, matters they understand—to upsetinternational arrangements and possibly plunge usinto war—or worse into dishonour.*’ *

The idea of this democracy is to grantuniversal franchise to all adult citizens in theaffairs of the smallest unit of Government, saya village. Thus a village council is fully demo-cratic elected by all the citizens in a villageknowing well the capacities of various candidatesas also problen)s that they are expected totackle as members of the village council. It isthoroughly controlled by people. This was whatManu provided in his scheme of social orga-

Future Socialism Dr. Besant.

(48

oisation^ Dr. Besant in her book “Shall IndiaLive or Die ? ’’ writes:

The village affaire were administered by aPanchayat,'a council elected annually by the villa-ger*; if the village were large it di^ded itself intocommittees, and each superintended a departmentsuch at Justice—to which 1 notice a won»an waselected—Irrigation, Roads and so on.”

This village democracy gave to the peoplea wonderful training not only in the art ofGovernment but als) in social responsibility.People of a village regarded its welfare as aconcern of all. Whatever occupation an _ indivi'dual might be following, the village Governmentcould always rely upon the services of all, it*matters of common interest. Dt. Besant remarksin her ‘ Lectures on Political Science ’ “ Avery important part of village life was the freelabour given for common purpose. Roads,temples, tanks, wells, water channels, publicbuildings were made by co-operative labour.”So Manu's Socialism not only gave materialstability to people, it gave also fullest expressionto the active urge of masses by providingopportunities in accordance with their ability.

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experience, and knowledge. Dr. Annie BeSarttin her ‘‘ Commonwealth of India • Bill theBill that passed first reading in the BritishParliament, advocates this very principle to bemade applicable to modern conditions. Havinggranted universal franchise to all adult citizensin a village, she proposes an introduction ofgraded franchise^ As we ascend higher and higherin units of Government higher and higher must be thequalification of franchise based on education andknowledge. Not only that, those offering them-selves for election to councils of higher unitsmust satisfy the test of experience, that is theynaust have served in lower councils for a numberof years. For the election of national councilnot all are allowed to vote, but only those whohave satisfied the necessary qualifications ofknowledge and abitity to understand nationalproblems, and only those are put at the helmof national affairs who have rendered servicesto village, district and provincial councils, that isonly those who have an experience of Governmentand are worthy of being entrusted with thepowers of ruling over a nation. It is this princi-ple of graded franchise that will find out real

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persons, fit to govern and thus make democracyfool-proof, as much fool-pro f as is pcssible inhuman societies. It is this princip'e that willm.ike Governments fully di m<.cra ic by givinga share in its affairs to all the citizens and yetby distributing power and rights in accordancewith knowledge and experience. This is the newDemocracy of Experts advocated by TheosophicalSocialism. The need for rule by experts is beingftlr by all honest political thinkers, especiallywhen the affairs of modern Governments havebecome very complicated, beyond the intelligentgrasp of ordinary ci'.iiens. This new dennocracyis not based on the absurd idea of equality ofrights and powers but on a graded and hierar-chical division of the same. This is the onlyreasonable solution of our political problems andan only way of giving a healthy expression tothe active instincts of humanity. Democracy asat present constituted is meaningless, democracybroad-based on economic stability also is notsufficient for that would still fail to find rightsort of men to govern. Aristocratic Democracyis what the world needs to-day, aristocraticnot in the sense of heredity bat in the

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sense of experience and wisdom, in the senseof ability and breadth of vision. Socialismbased on mass ignorance might giveeconomic stability to people because of theexpropriation of property, but it can never raisesociety to a higher level of development. Socia-lism based on obedience to wisdom can alone takesociety to heights, loftier and grander than thatwhich it his reiched so far. This socialism ispermeatad with the ideal of duty for it requiredevery man to be responsible for every actionof his. The modern citizen in present-day ^<^ci-ety IS required to passively acquiesce in allcivic activities, the citizen under TheosophicalSocialism is required to be active, in accordancewith his understanding and ability. Dr. AnnieBcsant puts before us an ideal of TheosophicalSocialism in the following words

’* A democratic Socialism ^:onlrollcd by majorityvotes, guided by numbers can never succeed. A trulyAristocratic Socialism controlled by Duly, guidedby wisdom is the next step upwards in civilisation.” *

Thirdly, Theosophical Socialism asserts that thefuture social order can grow and flourish only

Future Socialism ’--'Dr. Besant*

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on the cultivation of Constructive impulses,strengthening all in bonds of Love andFellowship.This is the principle of Refinedand Civilised Impulses. Modern society withall its boast of civilisation and progress is stillfollowing the law of the jungle in its political,economic and social activities. This is a worldof clashes, between classes, between sexes,between nations, between races. It is a worldmadly rushing after the search for food andassertion of righis. The struggle for food, wherefood is in abundance, is utterly laughable, if notscandalous. But with this anomalous war forfood, is another war going on in society, the warfor the assertion of individual rights. And thiswar is very largely due as noted above to thefailure of society to find suitable channelsfor the expression of active energies ofhumanity. But with these two guranteed,with material stability secured and with indivi*dual rights planned and regularised, there is noreason why wars should exist in society. Andyet will they remain, so says human psychologyand also Theosophical Socialism, so long as theemotional life of people remains unorganised.

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It is not enough that people are fnateria*Uy happy, it is not sufficient that theyare active in society, what is still of greaterimportance is that social impulses should bewell-ordered and directed, that human emotionsbe refined and civilised. A citizen is not a truecitizen so long as his emotional life runs counterto the interests of humanity. Bertrand Russellvery truly says! “ It is the life of impulse thatneeds to be changed, not only the life of con-scious thought.” If the coming social order isreally to prosper by the elimination of wars, itwill have to solve this important problem, theproblem’ that is ignored by all politicians andeven social reformers. A society based either onthe suppression of natural desires and impulsesof humanity or on intensified anti-social and dis-integrating emotions is digging its own grave,and will be razed to dust, sooner or later. Itis high time our social reformers recognised thatthe cultivation of human emotions is a mattesof as much importance, or even more, as thefulfilment of material needs of humanity. Socia-lism that left these in a chaotic and unorganisedcondition can never claim to be called a truly

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human society. Modern society is bad becauseit has entirely neglected the emotional organisa-tion of society, save in cases of war, whenpatriotic emotions are roused to such a dangerouspitch that men consider it their duty to murdertheir fellow-men. Capitalism with its slums andpoverty has led large masses to suppress theirnatural desires and many a complication hasarisen in present-day society due to the unful-filled desires of these masses. Even Russia, thehome of socialist experiment, has very grievouslyfailed in the recognition of this emotional aspectof humanity. Bolsheviks in their over-zeal forsocialism ruthlessly suppressed all family instinctsin Russia. The family-instinct was consideredbourgeois, a capitalist sentimentalism, unworthyof proletarians. They failed to understand thathome and family impulses are fundamental in-stincts of human beings. It is the duty of stateand society to so organise these impulses that theywould harmonise well with social welfare. TheBolsheviks feared that if Russian masses develo-ped family feelings, they would create forces unsy-mpathetic to the building up of a Socialist Society.The existence of this fear was due to the fact

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that although the Russian masses had created asocialist revolution, their instincts, their impulses,their natural bent of living were quite anti-social.And so, to safe-guard the revolutionary gains,the rulers of Russia put a severe ban on allfamily impulses. A government, not sure of itsfoundations, always resorts to the method ofsuppressing human impulses, even as the Italianautocracy, of the last century, tried to ban allindependent thinking. It is here thit the Bolshe-viks have committed one of the gravest errors.It is gratifying to note that they have realisedthis mistake in the year 1136, for it is saidthat masses have demanded a stable familylife and the Russian Governrnjnt have decidedto grant and to encourage it. Under the newdispensation, it has been ordained that evendivorce will be made difficult, that artificialmethods of birth-control shall be discouraged,that families with large number of children willget encouragement from the state. But it is apity that Russia should have introduced narrownationalistic elements while recognising thisfundamental instinct of humanity, for it seemsshe is treading the path of Germany, Italy, and

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France by encouraging the creation of a largecannon-fodder for the defence of revolution.But this is by the way.

The Father of the Aryan Race was a greatpsychologist, for he knew the various impulsesof human beings and provided for their healthygrowth. According to Manu, the prosperity of asociety very largely depended upon stable andhappy family life. Family was the unit ofsociety. Family was the one place where humanbeings learned to live for others, to humanisetheir impulses, to refine their emotions. A manfeeling unity with family was on the way todevelop larger unity with humanity. - Manu’ssocialism was thus based on sublimated impulsesof human beings because of their training infamily life. Dr. Bhagvandas very rightly says:

" Every true home is a moral laboratory, andevery child is a potent apparatus for transmuting thebase metal of the self-seeking animal man andanimal woman into self sacrificing father and mother,collaborating in the spirit of the best and highsstsocialism for the benefit of the younger generationand therefore of the whole society,**«

« Ancient vs Modear Scientific Socialism—Dr.Bhagvandas.

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And so Theosophical Socialism asserts thathealthy and stable family life be encourged insociety in order that human impulses might takeconstructive channels of expression. A happy familylife is truly a sure antidote against all wars, and evendestructive activities. Thesophical Socialism nodoubt makes all citizens active but while it doesthis, it also controls these activities by properdirection of the emotional life of people.

But a happy family is not all that Theoso-phical Socialism advocates. It is not an end initself. Happy family life must mean a betterhumanity. Family life is noble and great butnobler knd greater is still the service of huma-nity. To enjoy family life is not the idealplaced before humanity. Family must exist forsociety. It must train its members to becomebetter citizens, it must educate them to regardall humanity as one family. Obedience to wis-dom, as considered in second principle, is notpossible till all regard each other as members ofone family, and respect those elders in wisdomand experience in society as they do in family.Be it remembered that it is not terrorism,nor repression, nor severe legislation that

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can hold the society together. It might doli.r some time. Even dingers of f oreign invasionand fear of losing privileges might keep a societytogether for a brief, period, just as they are do-ing in Russia today. But it cannot hold togetherfor ever. The modern society is based on theinstitutions of feir, the society as contemplatedby revolutionary socialists will rest on organisedhatred. The society founded on domination ofone class over another is certainly a society thatstifles all finer emotions, no matter whether classdomination is of the capitalist or of the prole-tariat. Such societies can continue only byfear and cruelty. A Society that needs ' its bestmen to be exiled ‘or executed as Russia hasdone to Trotsky and Zinovieff, is a society thatwill never inspire its citizens to develop ahealthy and generous emotional life. Such asociety may rouse its citizens to great enthusiasmfor ' building up their nation as a bulwarkagainst all attacks from foreign as well ashome reactionaries. But this hardly differsfrom the narrow nationalistic excitementsof Hitlers and Mussoliinis. The reasonthat it. is done in the name of Socialism

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does not minimise the harm that is doneto its citizens. The irresponsible releasingof destructive emotional forces in society arebound to recoil upon those who have generatedthem, apart from the degradation and demorali-sation into which it throws vast number of ign-orant people. TheosOphical socialism, realises asit does the dangers of these destructive emotionalforces, stipulates on all social refomers that theyshall, not only abstain from all such releasingsbut will also, enthuse and inspire large masseswith positive and constructive impluses. If econ-omic well-being is the stability of future society,if planne*d activity is the ' very health of it,this emotional refinement is utidoubtedly theheart of Theosophical socialism. A mere changein outward structure of society is not enougha change of impulses is a fundamental conditionof future happiness of society It is becmse ofthis that Theosophical Socidism does not app-eal to a class but to all humanity. It aims not atfounding a class society, it rather strives to esta-blish a human society. And ii is impo-sible to buildthis society as long as people have not adopteda human outlook, as long as they have not

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stepped out of their class interests. It is truethat poverty-stricken masses can never easilyget out of their class bias. But then to foster adefinite class bias is certainly not a way toestablish human society. People have to begradually taught to adopt a human outlook. Forsocialism, is not merely a supply of physicalneeds and provision of material happiness. It isan order of society and those aiming at thatmust take into account all the forces that contri-bute towards its existence. It is due to this thatTheosophical socialism talks of providing asmuch stability of material happiness as possi-ble within the present society, while it worksfor the inauguration of socialism by methodsthat are comprehensive and rational. GeorgeLansbury, an experienced leader in the causeof socialism, very truly remarks:

I am in politics a Socialist, one who helps toobtain a majority of Socialists in Parliament. 1think however that before our majority will be ofany value, the outlook on life which the vast massesof people follow and obey must be changed." *

Theosophical Socialism says that it is theoutlook of fellowship, of humanity that must

* ‘My England'—G. Lonsbury.

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be developed if socialism means to prosper.Emotions and impulses form the very heart ofsociety and every care must be taken to see thatthe blood that runs through the heart is absolu-tely pure if the social organism is not to collapse.And hence not hate and class consciousness butbrotherhood and human fellowship must remainthe inspiring doctrines of socialism. Socialismthat is inspired by the former will need theinstrument of fear and state cruelty for itscontinuance, the Socialism that adopts the latterwill march from glory to glory by the very reasonof intense cordial human relationships that itwould create. Theosophical Socialists very firmlybelieve in the following assertion of one of thegreatest living Theosophists, Mr. C. Jinarajadasa,and try to propagate that ideal whether theworld accepts it to-day or not:—

“ The future is in the hands of those whobelieve in brotherhood for. Brotherhood is thereflection of the Time-spirit who is dwelling in ourmidst.” «

Fourthly, Theosophical Socialism maintainsthat the future social order can attain to great

Life-^'More Life‘—C. Jinarajadasa.

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heights only by the Proper Development ofIndividual Constituent Parts harmonisingwith the Collective Good of Humanity.

This is the principle of Balanced or SocialisedIndividuality* Looking at the evils in society,radical social reformers in all ages have triedto solve these problems by swinging th3 pendulumto the other extreme. Realising the evils ofgross inequalities in society, radical socialistshave advocated rigid uniformity in socialorganisation. To them individualism has meantthe death of Socialism. It is true that un-restricted individualism has in modernsociety run riot, it has created socialanarchy, it has nourished personal giins at theexpense of public good. But then it cannot bedenied that this individualism was a progressivestage in the growth of society from the onethat preceded it. If capitalism is an advancein society from the pre-cafHtalist modes of produc-tion, then indvidualism, which is but an off-shootof capitalism muse necessarily be a progressivestage in society from the slavery that went be-fore it. And just as socialists are not in favourof scrapping machinery which is the soul of

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CaptiaJism, so must they not try to kill individu-alism, but harness it to the interests of society.

Only individuals have a sense of responsibility”declared Nietzsche, the great German Philosopher.And he is right for it is a psychological law thatwithout the development of strong individuality,the growth of social responsibility is utterlyimpossible. Socialism can therefore triumph onlywhen it fosters a spirit of individuality amongits citizens. It is foolish to believe that societyconsists of people all at the same level of pro-gress. There is a Law of Evolution which main-tains that human beings are at various levelsof psychological advancement, and that thereforetheir reactions to life and social environmentcan never be of the same nature. Attempts atimposing uniformity, in society in spite of thislaw are destined to fail for rone can defy thelaws of nature. True Socialism is an improve-ment in social orgnisation because it works inharmony with natural laws. Hence all barrack-uniformities are quite contrary to the spirittrue socialism. Sydney Olivier of the FabianSociety very appropriately said : “Socialismis individualism rationalised.” Success of Socia-

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Kstn will depend upon its ability to evolve aa form of social organisation which canharmonise individuality with human happiness.Let all socialists give their earnest attentionto the following law of nature explained by Her-bert Spencer, for it is verily the law of socialprogress. It says ;

“Nature evolves from disorder to ortler, from chaosto cosmos, not by a series of like parts simplyplaced in juxtaposition but by one whole made upof unlike parts but mutually dependent* *’

Theosopical Socialism applies this law ofnature to the field of society. Although modernscientific socialists do not recognise the Lawof human Evolution, although they do notrealise the necessity of individualism for theproper growth of socialism, although theirconceptions of society and human beings arevery simple and unscientific, there is no doubtthat they will realise their mistakes ere long.But Manu was a great sociologist, a perfectpsychologist, a profound statesman. He realisedthat society was not so* simple asmany consider it today. He knew that societywas all diversity and that the function of asocial reformer was to organise these diversities

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into a social unity so that various individualnotes might not disturb the harmony of socialmusic. His scheme of social organisation

is a wonderful plan of balancing

all social forces. He aimed not at a class-lesssociety but a society in which classes are per-fectly harmonised. It is indeed true that Manu’ssocialism was a harmonious balance of social

classes, not a domination of one class over

another nor abolition of all classes, but a properdistribution of the powers and functions of allclasses, the mutual inter-dependence of whichcontributed to the richness of society. He wasa physjcian of the first order marvellouslyhealing the wounds of society. For his schememeant a perfect growth of all the diverse func"tions of body politic, so that general health ofsociety was never impaired. Dr. Bhagvandasrightly observes:—

“ All the parts of the social, as of the individualorganism must be duly nourished and must bewell-proportioned to each other. There must not bolop-sidedness, as there is sure to be, if any onepart is over-nourished,” ^

« ‘Ancient vs Modern Scientific Socialism-Dr.

Bhagvandas.

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It is the denial of this law that has ledCommunists to advocate total abolition of classesand found a socialist society on classless basis.The Bolsheviks in Russia did try to do awaywith all classes but then it was only an extremeswing of the pendulum and it is idle to imaginethat the pendulum can stay there. The Bolshe-viks have at last realised their error althoughthey still assert that classless society is theiraim. The practice of Russian Communism hasproved the incorrectness of this theory. Mr, C*Jinarajadasa writes:—

** At one sweep all were made equal, when theBolsheviks tHumphed. The aristocrats and admini-strators were killed or fled and hid themselvesamong the masses; the thinkers and creators inscience, art and literature disappeared, the bourgeoi-sie Was wiped out» All became ‘^Comrades * ofone caste. But very quickly inequality appealed.The first new caste to spring up was that of themilitary and the administrators, who called thepopulace ‘‘Comrades*’ but ruled them. But thestrangest phenomena in Bolshevik Russia is therevival of the Brahmana class. These were thethinkers and the teachars of the nation, the profess-ors, artists and writers of Russia, who were unfitfor any military or commercial career, and with the

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coming of Bolshevism were slowely beginning to dieof starvation* By a curious set of circumstancesthese have been collected together and housed intwo institutions, the ‘House of Science’ and the'House of Art and Literature’ in Petrograd.’’ ^

But this does not in the least mean thatTheosophical Socialism wants the perpetuationof present economic classes. What it desires tomaintain is the recognition of differences offunctions and faculties among human beings andorganisation of society in a manner that givesfull scope to individuals to develop theirfaculties within the functional class to whichthey belong. What needs to be abolished is theconception of highness and lowness in connectionwith these classes, the conception of honourand dishonour with regard to them. What The-osophical Socialism asserts is the organisation ofsociety on functional basis and the least infring-ement by one class into the spheres of another.Failure to apply this principle would assuredlyresult in socialism developing worst features ofbureaucratic Governments. And this is thedanger facing all the schemes of modemsocialism, for almost all of them advocate too

w ‘Meeting of the East and the West- C. J.

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much state control and state interference insocial and economic matters. The state mustcertainly have the right to lay down general prin-ciples in order to keep individual activities withinthe limits of social happiness, but all schemestranscending this are surely detrimental to hea-lthy growth of individual faculties. True socialismmust not mean too much of state interferencebut as little of it as possible, consistent withsocial welfare, so that citizens might learngradually to adjust their personal interestswith human good of their own accord. Toomuch state control has a tendendy to killself-respect among people and a nation whereits citizens have lost self-respect can never riseto noble'heights. It is the duty of the state torespect individuality of its citizens as much astheir impulses. Where this is not done thenation is bound to develop a slave mentalityand complete loss of initiative. What Sir M.Visweswarayya writes in his book, ‘‘Planned Econ-omy for India. ” is of real value to all schemesof socialism, for he advocates “ encouragementof collective effort without killing individualinitiatve. ” This is truly the principle of Theo-

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sophical Socialism, Socialism can derive its stre-ngth only by encouragement to responsibilityamong large number of people and self-govern-ment is one cf the surest way to cultivate thissense of responsibility. Where self-govenment isdenied} people become anti-social. G. D. H.Cole very rightly suggests:

“ The power which goes with responsibility mustbe diffused to the widest possible extent among thewhole mass of the people and that this diffusionOn functional lines is the necessary condition ofdemocratic health in the body politic.'* *

This is exactly what is provided in thescheme of Manu’s socialism. For Manu dividedthe society into four main classes based onfunctional distinctions and psychological traits.

He very elaborately classified the functions ofeach group so that each could work quitefreely and yet without disturbing the socialharmony. The beauty of his scheme is that thefunction of each individual was decided by hispsychological evolution and not merely byheredity. Of course, heredity is not entirelyindependent of psychological development, butwhat it means is that birth was not the

« ‘The Simple Case lor Socialism- G. D. H. Cole.

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deciding factor in the allocation of functions.Prof. J. E. Marcault very clearly explains theunderlying principle of Manus organisation inthe following words:

" The laws of Manu, when they were properlyapplied, provided the most complete and perfectsystem of civilisation of which the Aryan Race iscapable. They are based upon the higher mindconception of brotherhood on a hierarchical plan,and they define with penetrative understanding theprinciple of conduct of every type of citizen^ assig'ning to each the appropriate place, function, rights,duties, etc, to which his degree of evolution entitleshim" *

The four classes according to Manp are theTeachers, the Rulers, the Merchants and theProletarians. These are the four main guildsin society to which all the guilds and functionscan be reduced. Problems in society wouldarise when the functions of these guilds becomeunbalanced, i. e. when one guild encroaches uponthe functions of another, as it has happened inmodern society where the merchant class, thefinanciers and the capitalists have captured themachinery of state. Theosophical socialism is

« The Next Step in Evolution*]. E. Marcault.

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the way to restore this balance once again.Guild Socialism of England has partly suggestedthis very idea although there is not the sameclarity of thought as we find in Manus socialism.But it must be conceded that guild socialismhas arrived at the same truth as seen from itsadvocacy of a society based on functional lines,and of a nation grouped ‘‘ into trades ratherthan geographical areas’* so that it can be orga*nised on the principles of ’’Knowledge andInterest. ” The fundamental idea behindGuild Socialism is self-government inindustry or self-management which is clearlybased On the principle of developingfunctional individuality, for an individual hasopportunities to develop his faculties only withinthe guild to which he psychologically belongsMr. Taylor in his “Guild State’’ very nicelyputs this idea. He says:

It will be for the state to express what it wants;it will be for guilds to say how it will be done.”

It istdifficult to give a detailed scheme ofthe working of this Guild Socialism. The purpo-pose of this dook is to proclaim the wisdom ofthis type of social organisation. The scioety

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as Constituted to-day will have to be dividedinto numberless guilds all ultitnately reducibleto the four main guilds of Manu, and each guildwill carry on its work freely and independently,so as to give its best to the well-being ofsociety. The state will always have the right tointerfere whenever any guild goes beyondthe spheres marked out for its functions orwhen it does its work in a manner prejudicialto social happiness. In the words of Cole “ TheCommunity as owner of the service will laydown the general line of policy which is tobe followed in administering it, for the servicemust be so managed as to meet the public needs.”The idea of rigid centralisation of all functionsin a state is, as we have seen, harmful to thegrowth of individuality and Guild socialism ispreferable to other schemes largely because itaffords good scope for this growth, it is indivi-dualism rationalised or co-ordinated to socialgood. The idea of co-ordination appeals mostto the peoples of the Aryan Race owing to theirhigher mind level and so even from that psycho-logical point of view Guild socialism is accepta-ble to us. Theosophical socialism which adopts

Guild Socialistn within the frame-work of Manuismis thus quite compatible with the psychologicaldevelopment of the race, while over-centralisedschemes of modern socialist schools are rathercontrary to it. Bertrand Russell expresses thesame opinion in different words:

*' I do not regard either Marxian Socialism ofSyndicalism as the beat practicable system. Thebest practicable system . to my mind is that of GuildSocialism which concedes what is valid both in theclaim of the State Socialists and in the Syndicalistfear of the state by adopting a system of federalismamong trades for reasons similar to those which arerecommending federalism among nations." *

Some might suppose that this self-manage-ment of guilds, if introduced would create asocial chaos, a defiance of authority, a loosenessof social rela'ions. But this fear is entirelyunfounded. In the first place TheosophicalSocialism advocates co-ordinated and not un-restricted individuality. In the second place,even within the guild, all are not at the samelevel. Hierarchy is the very soul of Theosophicalsocialism, and it never contemplates equal

* Roads to Freedom ’ — B. Russell.

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distribution of power among the members ofany guild. According to Theosophical Socialismdivison of power is as necessary and inevitablefor the growth of socialism as division of labouris for the development of capitalism. It will be thefunction of all members, forming any guild tokeep themselves within the powers defined bySociety. Just as an individual has a rightto grow within his guild so has he a duty toobey those who are socially appointed to taskshigher than himself. The operation of rights inTheosophical Socialism is always in accordancewith the performance of duties, for then onlyco-ordinated individuality can be fostered. Thefollowing words of Cole are applicable to allthe guilds formed under Theosophical Socialism:

“ It is of course perfectly true that neither afactory nor a whole industry can be managed bya mass meeting or by referring everything to amass vote, in politics and in industry alike theremust be leaders and administrators armed withenough authority to gel their orders obeyed. Theremust be differences of power and a degree ofresponsibility between one man and another accor*ding to their several functions founded on differen*

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ce« of competence and capacity*” *

And so if emotional refinement is the heartof Theosophical Socialism, cc-ordinated indivi-duality is the very brain contributing to itssuccess.

The fifth principle declared by TheosophicalSocialism states that the future order of societyshould be inspired by the ideal which says!In the willing discharge of Duties by theWise Consists the protection of the Rights ofthe Ignorant. This is the principle of JoyousSacrifice. It is a law applicable to civilisedsocieties based on co-operation and not tocapitalist order of human organisations based oncut-throat competitions It is a law of societyin which human beings desire to share and notto grab. Not ‘‘ each for himself and devil takethe hindmost,” ‘but each for all’ is the underlyingthought behind this principle. And yet itdoes not mean that all must sacrifice to thesame extent, for that would be absolutely absurdif a Law of Hierarchy Exists in the world. Itdemands greater and greater sacrifice in theinterest of social good from those who are more

* * The Simple Case for Socialism'—G. D. H. Cole#

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advanced, those who are wise and understandmore than average human beings. Wisdommeans responsibility and those who are wise areexpected to offer ^their all in the service ofhumanity. Society progresses not so much bythe efforts of those who fight for the assertionof their rights, but by the sacrifice of those, whoin answer to a call of social duty, lay asideevery personal consideration. It is this idealthat needs to be emphasised, for it is thevery soul of socialism. Only as larger and largernumber of people live their lives under theinspiration of this ideal can Socialism become atruly better order of society. When asked whethershe believed in Socialism, Madame Blavatskytruly struck the note of Theosophical Socialismby saying, I believe in the Socialism that gives,not in the Socialism that takes. ’ ” Success ofSocialisn unquestionably depends on the socialmorality of sacrifice adopted by its citizens, notmerely in the larger fields of national servicebut also in the daily avocations of life. Feverishenthusiasms roused for the fulfilment of fiveyear or fifty year plans are only artificialstimulants and their effects are bound to die

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oat when a nation reverts to peaceful and quiettimes. These stimulants might be good, evennecessary for speeding up the economic growthof a country, but depending upon them for all timeswould result in shatteriug the neives of its citize-ns. And besides moral stature of a nation cannever be gauged under the effects of these stimulants.For what the nation does in ordinary times is thereal yardstick with which to measure its height.It is foolish to proclaim great success of asocialist regime because large masses of peopleunder governmental repression are prepared toremain on starvation line in order that a socialistsociety may be speedily built up. Let it not beforgotten that these masses have no choice butto yield and accept their lot. They may evenget jubilant under the effects of stimulants. Buttrue socialism does not come out of thesestimulants. This Socialism takes longer to completeits structure but it is always sure of itsfoundations. It does not mistake mass enthusiasmfor real advancement. It takes its standnot on mass moods but on the dailysacrihces and offerings of an ever-increasingnumber of people. Tfaeosophical Socialism

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derives its strength from its ability to turn itscitizens into real human beings. It regards thisas the real function of society. Spirit of sacri-fice and service are powerful undercurrentsnourishing Theosophical Socialism. Its task isnot so much creating of huge buildings andenormous economic plants as to arouse thissense of sacrifice in all human beings. With allthe pious declarations of scientific socialists, itcannot be denied that the socialism of theirdreams is to be built out of the self-interest ofproletarian classes. The class conscious proletariat,the hero of revolutionary socialism, works atthe task of building a new society because ofthe gains and acquisitions, because of the powerand position that are to fall into the hands ofa class to which he himself belongs. It is withan appeal to self-interest that the workingclasses of all nations are roused to action byrevolutionary socialists. And we are asked tobelieve that these self-interest-seeking proletariansare going to bttid a socialist society whichwill replace the existing one based ongreed and self-interest. It will, at best substitutea lesser evil than the one existing to-day, in

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as much as it will not be the few that willexploit the many, it will be many that willexploit the few. Still it will continue exploitationin another form. It might lessen the evil, itcannot {Mrduce positive good. Only when peopleare enthused with a spirit of service can atruly socialist society be produce!. It is becauseof this that Theosophical Socialism opposes allefforts to bring socialism by an appeal to thematerial self-interest of masses. It does notregard material stability to be socialism. Itmakes all attempts to give this material stabilityby peaceful and constitutional measures, for itregards'this as a necessary precondition for aneffective appeal to human idealism. It opposesall efforts to impose socialist structures of societythrough the material impetus given to the masses,for it regards such a society as contrary to allideals of socialism. Dr. Besant truly sounds thekeynote of Theosophical Socialism when shesays:—

” We need a preaching of the doctrine ofaelf'Sacritice, not in order to win an individualheaven, for that is not self-sacrifice at all, but onlyaelf-seeeking, but the self-sacrifice of duty which

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naysr ** Because I have more to give, I must givemore . From every one according to his capacities'"It is the word of Socialism, but it is the word thatis forgotten now.” «

It is this word that is spoken again byTheosophical Socialism to refurnish modernsocialism with its true idealism. It is necessary,our revolutionary socialists understand that selfi-shness and socialism are incompatible. It is hightime they recognised that a feeling of self-sacri-fice can alone be the driving force of socialism. It•s really very dangerous for social reformers toadopt an ostrich like attitude and shut theireyes to realities. A proletarian rising forthe attainment of a proletarian heaven willno doubt usher in a society based on the domi-nation of working class-but it can, in no case,bring socialism. To bring socialism is not aQuestion of quick transformatian of society, itIS a process ,of ‘gradual; permeation of a socialideals inspired by,^ a spirit of self sacrifice, of agrowing sense of self-discipline, of.*an ever-increas-ing-readiness to set aside personal gains in theinterest of public good. It is because of this

'It Future Socialiim-Dr. Besant.

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that Theosophical Socialism insists on a changeof ideals before a change in structure is broughtabout. George Lansbury writes in his “ MyEngland ” :—

“ I do not deny the self-evident fact that agreat change must take place in our attitude towardslife if socialism is to become a fact in the life ofnations. A society within which men and womenwill be expected to share their culture and labourwith each other on behalf of all can only existwhen lives are more self-disciplined than now.”

What efforts are modern socialists makingto instill* this self-discipline among their followers?What conscious attempts are they making tofill the lives of people with this idealism ofsacrifice'( These modern socialists might saythat their insistence on the principle of “Nowork, no bread ” shows conclusively that theyare eager to change the attitude of humanitytowards life. Modern Socialism has beenfighting a relentless war against all idlersand parasites in society. It is true that they havedone this and that in Russia there are heavypenalties for those who do not work. This is

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their effort to develop a sense of social respon*sibility among people. But can this really developa spirit of sacrifice 1 There is a vast differencebetween people who work for society out of

fear and those who work for the joy of it,

because they have understood the value of true

socialist living. Russia induces people to work by

decrees and penalties, by executions and exiles.People in societies like this no doubt work, butthe work is done by a constant fear of hungerand destitution as an inevitable lot of failure todo it. This fear of starvation might tempo-rarily wipe out the existence of idlers andparasites. But once the state apparatus is relaxedthese very people will indulge in idleness andsocial parasitism. Even now we read of number-less cases of sabotage and unskilled work appearing in Russia and of such cases being dealt withharshly by state courts* It is abundantly clearthat people do not work in Russia out of socialduty. There are reasons for this. A vast amountof undesirable work would disappear if peoplewere grouped in guilds and allowed considerablefreedom to manage their affairs* Manu's Guildsocialism is a great antidote against all sabotage

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and unskilled work. We have c )iisiderd this pointin connection with the fourth principlf^- There isanother reason for this sabotage and idleness. It

is the lack of a sense of social duty. It wasManu who first sounded this cry of “ No work,no bread. But it was based on differentprinciples. It said that a man who failedto perfom his duties in society had reallyno right to enjoy his rights. Social atmosphere,public morality and above all else theself-sacrificing example of those wise andgreat naturally filled the heirts of all with awonderful sense of duty. Thus the entire sloganof ‘‘ No work, no bread was based not onfear nor on the threat of a national calamitybut on the idea of duty, the strongest pillarof Manus socialism. Mr. C- Jinarajadasaobserves:

•* It was the idea of duty which kept as oneliving organism the clashing hopes and the ambitionsof the dwellers in the village. The priest toiled athis sacraments because it was his Dharma, so toodid all even the village scavenger. It it such adominating idea as this that the west it seeking

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And has not found. Patriotism will work wondofsbut only for a while. The love of a fatherlandcannot, for most men, inspire the hourly sacrifices ofself which are required in the model citizen,Patriotism by fits and starts will not make theaodel citizen,’* *

But the question is how can this be achie-ved ? How can the society be filled with thisatmosphere of duty, this dominating idea ofDharraa ? It is not state legislation nor fear ofstarvation that can do this. What the societyneeds is a band of workers, a strong band ofidealists who are pledged above all else to theservice of humanity, who are wise, whb havedisciplined themselves, who have put their 'self*aside for the sake of collective good. It is thisband that must ever keep the flame of SocialistIdeal burning before all. It is this bind thatmust keep the socialist Flag flying aloft, theFlag of Duty inspite of all difficulties.’ Thesociety, the large masses of people learn morefrom examples than from expositions. Theylearn more from the behaviour of the wise thanfrom the terrorism of the strong. They learn

» * Meeting of the East and the West * -C. J.

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more easily from the sacrifice of the great thanfrom the decrees of the powerful. And it is becauseof this that Theosophical Socialism proclaims thatit is out of a sense of Duty imbibed by thestrong and the wise that Socialism can remaintrue to its lofty ideals. Not a band sound merelyin theories and tactics like the Communists,but a band steeped in noble idealism of sacri-fice—that is what we need. Manu in hisSocialism stressed 'the need of such a band.Manu was no idle dreamer. He was a{Mractical idealist. He suggested that if societyis to be inspired and held together with theideal of duty, there must be a group of men, agroup of true leaders, a group of reformers whohave themselves become examples of what theyexpound. It is through this group that humanitywill be drawn for ever to its ideals, it is throughthe efforts of these men that humanity will besaved from inhuman living. What accordingto Manu are the qualifications required of suchmen ?:

** Men of wisdom who know human natureand its requirements, who can observe factsaccurately who draw conclusions and foresee

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consequences far—sightedly. who know the varioussciences, history and traditions closely and aboveall who are full of self-denying philanthropy”. *

It is not from heaven that such men willdrop, it is through hard training and ^verediscipline that such a band will be created.But if it is recognised that such a band

is needed, all efforts ought to be made in

that direction. Socialism without thisband will be a society without leaders, it

will be a body without a soul. If society is notto degenerate, it must develop this group ofidealists. It is not enough "that masses areeconomically happy, these masses must have' some place to look to, for inspiration and guida-nce. The state will do mostly the negative workof restricting anti-social acts. Socialism cannotthrive with this negative instrument. It must

have the postive inspiration of such men, c4 suchidealists, of really humanised human beings.Society must have increasingly larger number ofmen who regard ihe observance of duties as farmore important than assertion of rights, nay who

* * Ancient vs Modem Scientific Socialism '—

Dt. Bhsgvanda*.

IB7

ihiftk Only of duties, whose only joy is sacrifice,who ‘suffer to m ike others dream, ’ who lie onthe cross so that others might be saved. Suchindeed are the human beings needed to makesocialism a living reality. Dr. Bhagvandas suggestsa school of Yoga for such a training in his bookl‘‘ Ancient versus Modem Scientific Socialism. ”People get frightened with the name of Yoga.But call it by any other name, society will needa school of Yoga, a school of practical idealists, aschool of selfless workers. And this is what Dr.Bhagvandas means by such a proposal as theYoga School. Yoga not in the sense of renounci-ing the world, not in the sense of flying fromrealities' but Yoga that trains people for effici-ent and effective work. Theosophy never advoca-tes the Yoga of renunciation, it teaches theYoga of service. To be a Theosophist is essent-ially to be a worker, to be a servant of Human-ity. But Theosophy declares thit before one goesout to serve, one must know what the worldneeds, and it is this that has to be taught topeople desirous of ushering in a new age. Whatthe world needs to-day is the right type of mento tackle va.st problems facing humanity. It is true,

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people are suffering due to poverty and misery,but that is no reason why the problem shouldbe solved foolishly. There have been people inhistory who have rashly plunged masses intoradical movements for the immediate solution ofhuman problems but they have invariably endedwith instituting their own dictatorships leadingto still more complicated problems. Suchattempts might look very brave and evenapparently satisfactory, but they lack one thingpositively and that is Wise Leadership. Andyet certain enthusiasts have always decriedunwisely such attempts at creating wise leader-ship. Mr. Jai Prakash Narain, the leader ofIndian Socialist Party, is the recent instancein point when he very uncharitably criticisesDr. Bhagvandas in his book: “Why Socialism 1”'Mr. Jai Prakash says:

Here is our world crumbling, teariirg madly,rushing into ruin, there are millions starving, torturedunemployed; here are repacious capitalisfn, andimperialism forging new tools of opprsssion andexploitation, piling up armaments, eating up colonies,gambling away with the lives of millions and hereis this philosopher camly thinking of aschoolof Yoga.”

Our Scientific Socialists very safely forget

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that while Russian masses were undergoing verycruel sufferings, while these people were starving,while they were being shot down in the streetsof Moscow and Petrogard, while Russian Imper-ialism was every day forging new tools ofoppression and exploitation, Lenin in his homein Switzerland and other European countrieswas indulging in fine theoretical discussions withPlekhanov and others, was writing on EmpiriooCriticism and mechanical conceptions of materia-lism was insisting on ideological clarifications,was splitting his-comrades on theoretical andideological issues. When these atrocitieswere raging in Russia, there was an archrevolutionist camly advocating ideologicalclarification. But he knew he was training hismen for effective work in his cherished plan of

revolution. This was his school of Yoga-whether one agrees with his Yoga or not is adifferent matter. Even he thought theoreticaltraining to be of fundamental necessity forrevolution. Here is Lenin writing to his comrades:

" A man who is weak and vacillating ontheoretical questions, who has a narrow outlook,who makes excuses for his own slackness on theground that masses are awakening spnotaneously,who resembles a trade union secretary more than

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peoples’ tribune who is unable to conceive a broacand bold plan, who is incapable of inspiring everl>>a enemies with respect for himself and who isInexperienced and clumsy in his own professionalart—such a man is not a revolutionist, but ahopeless amateur. *' *

In the light of above words, one wonderswhether Dr. Bhgvandas’ plan is ridiculous as ismade out by the leader of Indian SocialistParty. Theosophical Socialism has no doubt onthe point-it asserts, even before a hostile world,that humanity needs right type of persons,inspired with right type of idealism, following aright type of method; that what the world needs

is a band of selfless workers, inspired by NobleIdealism and guided by Wise Leadership.

Sixthly, Theosophical Socialism believesthat future social order can unfold its wonderand beauty to the full by the Release ofLatent Creative Faculties in each, resul*ting in Cultural sharing with all. This isthe principle of Creative Living. Socialismis not meiely a sharing in material goods, asis believed by modern socialists; it is as much asharing of civic rights, of human emotions andimpulses, of individual abilities, of noble and

~^^hat Shall We D^Tben'-Lenin.

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inspiring idealism, it is more tlian all these acultural sharing between human beings, a sharingof each other’s life, a sharing of spiritual joysand heavenly delights. It is this comprehensiveconception of sharing that one fails to find intheories of scientific socialism. And this is sobecause a true conception of man is lacking inall its philosophies. To the scientific socialist,man is but a body, a physical body that is seenwith these physical eyes. The satisfaction ofbodily desires and needs is according to himthe fulfilment of socialism. He regards idealism,emotional refinement, intellectual development,religious attitudes and spiritual behaviours asmerely super-structures on body and its materialenvironment. It is no wonder that with thisnarrow conception of man, modern socialism shouldhave over-emphasised material and economicaspect? of socialism to the exclusion of allother expressions of it. If socialism is a betterorder of society meant for the happiness ofmankind, it will undoubtedly fail to achieveits purpose without a real understanding of man.Socialists must know Man before they attemptto produce schemes for his betterment Fraternity

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and comradeship with human beings are all verywell, but they are lifeless without the fullergrasp of man and his nature. Every socialreformer must know the constitution of manbefore he undertakes to analyse the constitutionof society. Every socialist must know theforces that build a man before he takes upthe study of forces that mould a society. Ifsocialism is to nourish better manhood andwomanhood, if socialism is to create bettercitizens, if socialism is to call out all thatis best in humanity then it must direct itsattention to the study of man. TheosophicalSocialism essentially means a better humanityand bence it includes in its philosophy the con*ception of real man. Socialism so long as itexcludes this, will remain an incomplete schemeof social organisation. It will produce a lop-sidedhumanity, not a spiritually balanced mankind.Let none forget that a civilisation is consideredgreat not because of its material vastness butbecause of its spiritual heights and culturalsublimity. Future will judge socialism not fromthe soundness of its economic organisationsbut from the cultural and spiritual beauties it

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has been able to call out from human beings.There have been periods in social history whenpoverty was non-existent and if socialism doesonly this at this level of human progress, itdiffers but little from those ancient communities.If humanity progresses it means that it externalisesthat which is latent in mankind. Every progressis an objectivisation of the inherent powers ofman. And so, soundness of social organisation•consists in its ability to provide for the satisfact-ion of all the externalised faculties of man. Thetask of social reformers is to lead humanityonwards, and wise among these do it with thepressure of higher faculties of man upon hisalready externalised ones; that is they do thisby keeping the externalised faculties withinthe sphere of yet latent powers. Socialismaccording to Theosophy is extemadisation ofsocial sense and this can be done by increasingthe subjective pressure of spiritual and culturalpowers that are still latent in humanity. It isonly in the sc^ of spirituality that the plant ofsocialism can grow to its full beauty. Failureto satisfy spritual and cultural hungers of huma-nity would, of necessity, make socialism incapa-

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ble of unfolding the inherent greatness of mankind.And if that happens, socialism fails to carry outone of its principal missions, if not the principalmission. Dr. Besant sounded a warning to allSocialists very many years back in the followingwords:—

although it is true that by better economica

we may change the outer conditions, man wantssomething more than food to eat and raiment toput on, man demands more and more as heunfolds inner powers, not only what the bodydemands imperatively, but that which the mindand conscience and spirit no less imperativelydemand, and I fear lest this movement should bewrecked on the Isick of the recognition of the realnature of man, that be will be treated as a bodyonly not as a spiritual intelligence and that againstthat rock all schemes will break, for we cannotignore the real nature of man. ** ^

Alone among all schemes of reconstruction^Theosophical Socialism provides a comprehen-sive understanding of man. It says that manhas not one but seven fold natures, that thereare seven-principles, seven bodies or vehicleswhich man possss^es. In terms of psychology it

* ‘FuHire Socialism'-Dr. Besant.

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might be said that man has seven facultieswhich he objectifies one by one as he marchesonwards in evolution. This is not the bookwherein these seven principles of man can bedescribed, this can be seen in any of theclassical books on Theosophy. Theosophy notonly describes them, but shows the way ofunfolding them also. Theosophical socialismapplies this conception of man to the largerfield of society. What a man does in his indi-vidual life, humanity does in its social andcollective life. Humanity as it evolves passesthrough seven stages of development just as anindividual does in his personal life. The task ofa social reformer is to provide social facilitiesfor the unfoldment of latent faculties of humanity.And this is possible only through education,right education, education that has a compre-hensive grasp of the nature of man. This righteducatien is not to come at the dawn ofsocialism, it must precede it. It must form thevery basis of all socialist programmes. Theurge to socialism must come not merely from adesire to share material goods, it must pre-eminently come from a desire to share spiritual

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joy& and cultural attainments. This spirit ofsharing must be fostered from now amongchildren and among those who are the citizensof tomorrow. Socialism that came throughclass-consciousness might at best succeed ingrabing material possessions, socialism that comesthrough right education will result in spontane'ous sharing of each other’s delights and sorrows.It no longer remains merely a social organisation,it transforms itself into real socialist behaviour.And when men become socialist in behaviour^they do not need the instrument of stale orsociety to enforce Socialist enactments oi>humanity. This is indeed the magnificientconception of Theosophical Socialism. Buta question might arise: what is righteducation which Theosophical Socialism providesand ever insists upon ? The function ofeducation is to draw out, to releaselatent faculties in an individual and to .leadhim to creative living. This is possible onlywhen education recognises diverse temperamentsof man and arranges his activities in a mannerthat would call out the best in each. Theosophysays that there are seven types of men, belonging

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to seven temperaments or rays and the functianof education is to give cultural environmentfor the perfect development of each. And so, not“ a fragment of education given to a fragmentof the child ’’ but a full education given to the fullindividual is what The^^sophical Socialism consi-ders inevitable for the happiness of humanity.And so not only are there seven stages inhumanity’s growth but there are seven typesof human beings in each stage of social progressand it is with this understanding that societyshould be organised so as to give full scope ofdevelopment to all. Theosophical Socialismsays that full development of each should notbe contrary to the full development of all andsociety must make this possible. It is hereinthat Russia has failed for it refuses to recognisediverse temperaments and faculties of men andhence its education falls far short of the ideal ofSocialispti, which means the development of all.Education in a socialist state will stifle thegrowth of individual uniqueness so long as itdoes not adopt this conception of man given byTheosophy, and without individual uniqueness,socialist society will not become a garden

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full of variegated flowers, it will at bestbecome a factory producing standardised goods.It will not be a society of normally developedhuman beings, it will become a society of

repressed individuals. Julian Huxley very rightlyobserves:—

*' If your people through historical cause lackmechanical aptitude, but need it (or the country’seconomic sake, it is good educational business toencourage it. But even i( the community's mainpre-occupation be with technology, it will needmany other aptitudes in the people. Pure sciencefor instance, business ability, administrative skill,literary and artistic talent. The Russian experimentof a g neral industrial bias to education is boundto be unsuited to many childern and it cannot butfail to provide many trained types who wouldbe useful to community. ” »

Theosophical Socialism classifies all menin seven distinct rays and arranges for theireducatioin accordance with their temperaments.It is entirely devoid of misfits for it provides toeach full opportunities of growth along his ownline. There is no question of looking down uponthose who cannot do industrial work or who donot like political activities. Each man free to

* * A Scientist among the Soviets ’-]. Huxley.

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follow his own aptitudes wiihin the limits ofsocial welfare, is the word of TheosophicalSocialism. For to share spiritually or culturallyis to be creative and this is possible only whenman can rise to his own heights and is notforced to fit into another’s interest. TheosophicalSocialism asserts that only as we prepare menand women by imparting this education can wehasten the birth of socialism. While we areengaged in mitigating the evils of misery inpresent-day society, while we are providing forcivic activities, while we are organising theemotional life of people, while we are settingup a balanced political and industrial machineryand while we are creating a group of selflessworkers, we ought to be providing for theproper education of children so that when theybecome citizens of a socialist society, they willbe able to share their spiritual joys with all.Such is indeed a comprehensive programme ofTheosophical Socialism.

There is another point with regard to thiscultural sharing which is an inevitable partof true Socialism. Our Scientific Socialiststell us that Socialism is an order of society^

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it is not an individual behaviour. And sothese socialists maintain that individual conductis not of great importance. Men and womenwith anti-social habits, with even unspiritualbehaviour can usher in socialism in the world.What is required is theoretical soundness, nota purity of conduct, an ability to rouse andorganise masses for socialism not a control overone’s emotions and passions, over one’santi-social thoughts and behaviours. A man whois unable to control his passions is going to setup a society based on human fellowship, a manwho cannot control his thoughts is. going tobuild a society that will rest on a spirit ofsacrifice. It is not mantained here that onlythose who are perfect can engage in the taskof social reconstruction. But it is certainlyasserted that those who aim at building a neworder of society must at least try to live »accord-ing to the ideals on which the societyis going to be based. Socialism is nodoubt an order of society but the greatnessof that order can be measured only from thelives of those who are its pioneers. It is not deadtheories that inspire people, it is the daily life

2Dl

of men and women who call themselves workersfor a new cause that can truly give impetus topeople to work for a new age. It is also truethat socialism can rise to heights which itsleaders have attained in their personal lives.’‘Humanity marches on the feet of its geniuses;”and so cultural sharing in socialism is possibleonly to the extent to which its protagonistshave reached spiritual and cultural heights.Humanity marches on the path, its leadershave shown, it rises to heights shown byits heroes, it reaches higher stages only inas much as there have been a few pioneerswho liave gone ahead, cleared the forestsand shown the way to their followers* A civili-sation initiated by leaders that are spiritu-ally and culturally short-statured can neverhope to touch the heavens. Prof. Marcaultenunciates a law of psychology when he says:

Whatever level of progress a roan has attai-ned, he cannot rise to the next level except withinthe experience of another who has reached it beforehim and lives there normally.’’ *

* T. S* Diamond Jubilee Convention Address.

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This is the law of cultural sharing accordingto Theosophical socialism and that is why itlays especial stress on the conduct and behaviourof those who propose to lead the Socialistmovement It believes that only as larger andlarger number of people attain to theirspiritual heights can they draw the world everhigher and higher. Socialism without culturalsharing made possible by the spiritual heights to

which ever increasing number of people reach,is a socialism, that is devoid of all life. Socialismthat does not inspire men and women to bespiritual even as its leaders are, is a socialismthat is devoid of all its beauty. Socialism thatdoes not lead its citizens to cultural sharingcan never be a true socialism. Socialism accor-ding to Theosophy is a synonym for Brother-

hood and the law of brotherhood Kiys that evenas an individual attains to spiritual glocies heglorifies the whole world with him and this ishighest socialism. For to share material goods is

easy, but to share cultural ^ joys is possiUe onlyin socialism that isi biased' on spirituality. Prof.J. J. Findlay very correctly says;—

^3

The eager socialist believes thai the World'isripe for a universal transfer, but the process is longdravrn out and if social revolution comes, it willnot succeed merely as an economic change promotingcommunity in goods but as a spiritual' changeconverting men to Brotherhood in every region ofbehaviour.” *

And lastly. Theosophical Socialism declaresthat fulfilment of the future order of society is

in an Ever-increasing Realisation of thefutility of Material possessions, leaditig totthe Discovery of Hidden Treasures, within,

Every Man and Woman. This is the principleof Indwelling Divinity. More and more as

people are imbued with the idealism of sacrifice,more and more as people try to practice what

this idealism proclaims, more and more do theyrealise that the world around them can never supply

them with real joys, that the society can nevergive them what their soul has been hungering

for, tha^ the treasures of the world are' nothing

before the inner richness of min. It is this feeling,this realisation that is the culmination of Theoso*

phical Socialism.The discovery of one’s own Divi-nity and the Kvinity of all is the very purpose ofTheosophical Socialism. To know man as man is* * An Introduction to Sociology’-*-Prof Findlay.

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surely good but to know man as Divinity is mostwonderful, it is to unravel the mystery of the Uni-verse. Society based on the Divinity of Man is theideal to which Theosophical Socialism unmistakablydrives all humanity. Theosophical Socialismwhile it starts with material stability graduallyleads its citizens to the realisation of the futilityof material happiness. Theosophical Socialism,through the process of supplying stable materialatmosphere, through the regulation of humanactivities, through the sublimation of human:emotions, through the development of healthyindividuality, through the permeation of loftyideals, through the education of full individual,leads man to the realisation of his own Divinity,And it is this realisation that gives to manthe supremest joy of his life. But this realisationdoes not come all of a sudden. Only as peoplelearn to regard day after day the futility ofmaterial acquisitions, do they realise theirindwelling Divinity. It is the purpose of Theoso-phical Socialism to create a gradually increasingdiscontent for material possessions, to teachman his mastery over material enviomment, tomake him understand his own completeness.

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It is because of this principle that TheosophicalSocialism is fundamentally guided by non-material conceptions. It is the cultivation of thissense of material futility that TheosophicalSocialism unceasingly undertakes. Although itgives material stability to large masses, it neverallows them to run away with the idea thatwith material happiness their ultimate joy isrealised. It always drives into the hearts and

the minds of the people that material happinessmight give them relief yet they will have tofind their true stability in the realisation oftheir own Divinity. Modern civilisation, refusingphysical happiness to large masses, has madematerial stability the only goal for humanity.Herein lies its degeneration, for a civilisationthat cannot think beyond material happiness issurely not a civilisation that can long endure. Mo*dern Socialism taking its stand as a rebel against

this ciYilisation has made fulfilment of economicdesires the sole concern of man. Herein liesits mediocrity for a civilisation that regards itsfulfilment in material satisfaction can nevernourish finer sentiments, higher ideals, it will

ever create a wall between man and his truenature. Bertrand Russell very truly remarks:

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Happiest men and women we can all testify fromoui own experience are those who are inditferent tomoney because they have some positive purpose whichshuts it out; yet all our political thought, whetherimperialist, radical “or socialist continues to occupyitself almost exclusively with economic desires, asthough , they alone had real importance. «

It is this purpose, a lofty purpose, anennobling purpose with which TheosophicalSocialism intends filling the lives of people.Once men and women realise this fundamentalpurpose of their lives, the material urge forhappiness will tend to disappear and give placeto spiritual realities. It is true that not all cando this. It is not foolishly supposed byTheosophical Socialists that all men willfind out their purpose in life. Only a fewindividuals can realise this but it is the experi-ence of these few that will be the source ofstrength and greatness ,to Theosophical Socia-lism. It is the ^realisation of these few that willinspire all humanity and save it from degenera-tion and decay. Theosophical Socialismmaintains that the strength of any society

* ‘ Why Men Fight ? B. Russell.

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is not derived from mass org misations but fromthe realisation and inspiration of those microsco-pically few human beings who have attained tospiritual heights. Theosophical Socialism is notmerely a revolt against modern civilisation, itis a positive urge to awakening the spiritualpossibilities of humaniry. It is not a machineryproducing material goods, it is a drive to turnmen’s minds to things nobler and loftier thanmaterial happiness. But be it remembered thatthis is not a philosophy of escape from ghastlyrealities. Theosophical Socialism demands ofthe intellectuals, the id;a]ists, the leaders ofhuman thoughts and movements to adopt thisattitude and come themselves to the realisationof this fundamental reality before they teach themasses to be indifferent to material happiness.Theosophical Socialism maintains that theremust be material stability for all who need it,opportunity for civic activities for those whocry for it. stable and healthy family life forthose who: require it, development of individualityfor those who demand it and all these withinthe limits of social welfare and human happiness-It is ^the duty of society to provide every

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opportunity for the proper growth of all theseelements in humanity. And yet the society doesnot live by those who stand!for the fulfilmentof their rights; it lives and progresses because ofits few idealists, its fewer teachers and priests,its still fewer rulers, rulers, that rule not byouter splendour and ponrip but rulers who aretrue kings, who shine by their own indwellingDivinity. It is from this group of human beings,those who are the support and splendour ofsociety, that an attitude of indifference tomaterial happiness is demanded by TheosophicalSocialism. It m lintains that society mustbe based on hierarchical principles andthat the fulfilment of the rights of the massesis to the purpose of gradually recruitingthem to the fold of idealists, teachers andtrue rulers. In any society these recruitswill certainly be very few but it is these thatwill be the guiding intelligences behind all socialprogress. To lead men and women to the reali*sation of their Divinities is the fundamentalpurpose of Theosophical Socialism. And this isthe dream of Manu made real, this is Manu'sheaven descending on earth. To know tho

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Divinity of Man is the supreme task before us.And when this realisation comes, Brotherhood andFraternity will not be merely vague ideals, theywill not be merely idle dreams. Brotherhoodwill reign supreme in the world for the know-ledge of Mans Divinity will hold us togetherwith ties that are unbreakable. It is to this endthat Theosophical Socialism is proclaiming itsprinciples and ideals. When this day arrivesthe world will be ruled by true Democracy.Theosophical Democracy, Democracy that willbe concerned essentially with leading men andwomen to the realisation of their Divinities. Mr.C. Jinarajadasa, in the fdlowing words, verybeautifully describes this Theosophical Democracy.He says:

“ We now think of civilisation as the processof transforming the savage into a civilised being,but ws must think of civilisation as the process oftransfortning the human into Divine. Some daywhen alt men accept the truth about man'smysterious nature, our statesmen will then makeall policies strictly subordinate to one policy; bowto call forth the Divinity hidden in each citizen.And we shall elect as our representatives in civicand national assemblies not men and women who talk

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well, or underatand sanitation or finance, but menand women who are foremost in their understandingof the ways by which the Hidden God in mancan be released. ’**

These are the seven principles proclaimed byTheosophical socialism. A society based on theseprinciples will not only give full scope to thedevelopment of an individual but it will provideopportunities for the growth of people at allthe stages of their growth. It will be a societythat will be based on mass happiness on theone hand and wise guidance on the other. Itwill really be a social union, a ‘‘ union of allwho love in the service of all who suffer." Itwill be a s<jciely where the strong will protectthe weak, where the wise will share his joyswith the ignorant, where each shall be a brotherunto all. It wjll be a society not of hostile classesbut oi harmonised guilds. It will be a societythat will satisfy not only the physical but thespiritual needs of humanity. Sacrifice will beits tiriving force, while wisdom will be the rulingpowei. It will free men and women as muchas possille from the thnildom of state and

* ’ Life-More Life ’—C J.

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society for with the realisation of man’s divinityexternal restrictions will prove unnecessary-Then will socialism not depend upon outerorganisation but upon the inner convictions ofman. No threat of civil war, no foreign invasion,no extraneous happening will shake the founda-tions of such a society. The strength of such a■society will not lie on the questionablesoundness of mass organisations but on theunshakable realisation of its citizens. Suchindeed is the order of society after which menand women of all the nations of the world aregroping. After passing through revolutions andcataclysfns, after indulging in violent upheavalsand dangerous experiments, society will undoubte-dly come to the principles of TheosophicalSocialism for they are based on the understand-ing of man and his nature, on the forces thattruly mould societies, on the idealism that societyneeds in its upward march. It must be the dutyof every idealist, every social reformer to strivewith all his powers to usher in this age of trueSocialism. On it alone depends the abolition ofpoverty, the disappearance of destructive tenden-cies, the elimination of wars, the growth of

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trne individuality; it is out of this that truesocial workers, real spiritual teachers and DivineRulers will come into being to lead the world,the suffering and unhappy world, to the kingdomof true Fraternity of Man. It is for us to*cherish this dream and work for its realisation,through unfailing sacrifices in the service ofhumanity.

Chapter IV.

The Method of Social Change.

A movement that starts with violence musteontinue by terrorism. It must be prepared, thatto say, not merely to repress a rebellious minoritybut to intimidate a majority. That means aruthlessness which would corrupt and disfigure itsown ideal. The Socalism that emerged fi'otrt a reignof fear might bring order ^*and even wealth, but itWould be morally an ugly and distorted cteation.There erre in life higher values than order andwealth. * H. N. Braiisford.

Every theory must have its accompanyingpractice or, better still, practice must inevitablyehierge from theoretical assertions. For other-wise a theory, however sound and fascinating#is boilnd to remain unconnected with actualproblems of life. And therefore. Socialism be itUtopian^ Marxian or Theosophical must evolveits own method of achievement. The UtopianSocialists of the pre-Marx period had their own

♦ ‘Property or Peace. * H. N. Braiisford.

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iWethod of s'cial change, although we at our ownlevel of human evolution regard their methodsas either faulty or incomplete. We have noticedbefore, that Utopan Socialists had an emotionalreaction against injustices and cruelties prevailingin society and hence thc-ir’s was a religiousindignation against the social order in whichthey lived. With this psychological backgroundof the Utopians, it is no wonder that theyemphasised only the personal conduct, thecultivation of virtues, the reversion to naturalorder of society where all human beings wereintensely religious, as the only method of socialtransformation. It is no wonder that the'y wereintolerant of science and machinery for theyregarded machine as the synonym for all socialevils. However much we may disagree withtheir methods to day, it cannot be gainsaid thatthey too had evolved a way of social change,consistent with their philosophy and ' theirreaction to social disharmonies.

It is said, and rightly, that with the adventof Karl Marx and the publication of the famous“ Communist Manifesto” Socialism enteredthe realm of practical politics. With Marxt

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Socialism was no vague idealism, no flight fromreality, no going back on social evolution. Witha keen intellect that he possessed, he analysedthe social forces and laid all social ills at thedoor of political and economic organisations.Consistent with his philosophy and his analysis,he declared that political action by theunder-dog was the only effective methodof transforming human society. But with allhis analysis and practical strategy, history proc-laims that Marx was not popular in his owndays, that people of his time were not preparedto adopt the drastic method he proposed,of codrse, economic conditions during thelatter half of the last century were to alarge extent answerable for the indifferenceshown to his methods by social workers of histime. With the march of prosperous Capitalism,the working class did get ever-increasingshare* of national wealth as also an impro-vement in the conditions of their living. It isquite natural that neither the working classes northe labonr leaders of the last century were in amood to bring about radical transformation insociety. They were content with political franch-

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ise, greater social legislation, improvement inthe conditions of work. A demand for totalchange in social structure was never heard exceptfrom the lips of a few revolutionaries, anarchistsand syndicalists. This does not mean that theworking classes were happy but it meantthat they were less conscious about their rights.Thus the paradox is true that Marxhas lived arter 'his death* For it is onlyafter the world war of 1914 that through theRussian Revolution the Marxian strategy hasbeen put into practice and since then has capt-ured the imagination of many a backwardcountry on the brink of desolation and ruin. Itrequired the genius and leadership of Lenin totranslate Marxian methods into practical politicalaction af the working class. TheGreat War hasuncovered many a serious sore on the bodypolitic of our civilisation and has led ever-increasing number of people to adopt the tacticsof Lenin for the solution of political, economic,and social problems. This sudden turn to extremeradicalism has tended to create divisions in theranks of Socialists themselves over this veryquestion of methods, for they have come to

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realise that agreement on ultimate objectivesis not sufficient, that the issue of methods isnot a minor issue, for the nature of the comingsocial order will very largely be decided by themethod with which its realisation is attempted.

The sjdit thus created has divided the So*cialists of the world mainly into two camps,the revolutionary and the reformist. Theformer stands for revolutionary action forthe attainment of Socialism and includes Com-munists and Scientific Socialists of all nations.The latter believes in parliamentary and consti'tutional action for the realisation of Socialismand incudes the British Labour Party, theSocial Democrats and most of the OrthodoxMarxists. It is generally believed that theseare the only two methods by which Socialismcan be introduced in the world. As a matter offact people are beginning to feel that thereis only one method, that of revolutionary actionsince the Pariiamentary Socialists have dis-credited themselves for reasons to be consideredlater. Over and above the sad betrayal ofParliamentary Socialists, the grave economiccrisis, everdnereasing unemployment, rationafi-

218

sation, international strifes instigated by im-perialistic competitions, colonial exploitation andsuch other factors have forced large masses ofpeople as well as lower middle classes to favourthis revolutionary method out of sheer despera^tion.

But is revolutionary action the only method?Are poor masses to realise the Socialistic heavenonly ‘after passing through violent upheavalsand orgits of blood ? Before we consider thatquestion let us fully understand what this revo-lutionary action means, what are its implications,what are its consequences. For I am afraid,large number of its advocates are enlistingactive sympathies of masses fcr the acceptanceof this method without either understanding itsimplications themselves, or without ever explain-ing its consequences to those who must sufferand sacrifice due to active participation in revo-lutionary movements. It is a deep tragedy inuur social affairs that the blind U leadingthe blind to-day. The fault does . notlie with those who are blind due to igno-rance, 1 ick of understanding or desperate con*ditions of material existence. The fault clearly

219

fies with those leaders of revolutionary move-ments who deliberately exploit the ignoranceand desperateness of the masses, who are blinddae to revolutionary zeal and consideration ofparty-interests, who consciously or unconsci-ously keep the people in dark about the sufferingsthat would entail upon them due to their follow-ing revolutionary doctrines. It is these leaderswho will have to reply to these charges beforethe bar of human progress.

There are a few among revolutionary Socia-tisis who have been recently talking of Non-violent Revolution. Pandit Jawaharlal Nehru,the prominent NationaHst-Socialist leader ofIndia, is the most outstanding personage of thissection. I do not know whether such a sectiondoes exist outside India. Some of the CongressSocialists ctf India, under the influence of Gan-■dhiji, have adopted non-violent outlook inpolitical struggles. But it is a question whetherthe protagonists of non-violent revolution arereally honest about their professions. Those whoregard non-violence as a policy can never berelied upon, for when their precessions are put toa severe test in times of crisis, they are bound

^20

to throw their beliefs to the winds and mergewith those who are striving at a social changeby violent methods. There is no reason whythese people should be regarded as different

from those who openly advocate violent revolutionas the sole method of social transformation.'

But let no injustice be done to this section,at least to those who very sincerely believe inthe possibility of a non-violent revolution. On’ythe question is whether it is possible to believesincerely in the efficacy of non-violent revolutionconsistently with the Marxian philosophy. Fchtone ought either to give up Marxian philosophyand its interpretation of history or else^ throwaway thfe belief in non-violence as an articleof faith. For what is otherwise the differencebetween reformism and non'-violent revolutionism

except that the latter uses bolder phraseology ?Sincere belief in the method of non-violentrevolutionary action means either insincerebelief in Marxism or a conscious or unconsciousdeception, both with oneself and with the publicat large. For what does non-violent revolution

imply t When can such a revolution succeed 1It means firstly, that tbere will be a change ofheart among the propertied classes which will

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lead them to voluntarily divest themselves ofthe vested intsrests. Or secondly, it means thatthe moral pressure of non-violent revolutionwill be 30 great as to force the vested interest*to abdicate their rights. So it means that anon-violent revolution can succeed either withmoral pressure or due to a change of heart ofthe bourgeoisie. Is this acceptable to non violentMarxists ? Is it consistent with their faith inScientific Socialism ? Do not the Marxistsbelieve that the bourgeoisie have no heartsto be changed, they have only pockets to beaffected ? Do they not maintain that thepropertied classes will fight to the last and thatmoral pressure will be of no avail, for theywill yield only to forcible expropriation ? Surelyto profess non-violent revolution in the faceof these assertions is to be intellectually die*honest; nay it is misleading those who areignoraAt and blind, it is a gross exploitation ofthose who do not know.

An objection might be raised by revolutio'nary Socialists against the introduction ofviolence and bloodshed while discussing theirrevolutionary strategy For they say: " We are

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silent over this issue of non-violence or violence,it does not affect us. We do not necessarilybelieve in violence, we make no fetish aboutnon-violence.” I admit that revolutionary socia-lists are not wedded to violence, that they havenot evolved a philosophy of violence like Soreland his fellow-syndicalists, that they are silentabout it in their discussions about Marxianstrategy. But is this all ? Is it enough thatthey do not preach violence ? So, far as theirprofessions go they do not bother about thispurely ethical question, according to their con*ceptions. But what about the actual practice?What is the revolutionary strategy of theseScientific Socialists? It consists of (1) A socialrevolution led by a class—conscious proletariatand (2) A dictatorship of the proletariat-finding its expression through the CommunistParty. We are here concerned with the first,for the second arises only after the first issuccessful. According to this, success of asocial revolution varies directly as the classconsciousness of the proletariat. The morerintense the class consciousness, the sooner therevolution succeeds. And so to deepen this class

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consciousness is to carry on and intensify classstruggles so as to link them ultimately with thesocial revolution. Whatever the Scientific Socia-lists might say, these intensified class strugglesare bound to result in violent clashes betweenthe propertied and the proletarian classes. Andso violence is very intimately connectedwith the methods which revolutionary Socialismadopts.

If revolutionary socialism involves violent over-throw of the present order of society, thequestion naturally arises whether this is at allnecessary. And where is the guarantee that sucha revolution will cure the society of all its ills !The stock argument of these Socialists has beenthat the social ailment is of such a nature thatonly a surgical operation can relieve thesocial pains, the boils on the body politichave tp be cut out if the society is notto suffer; and a revolution proposes to dothis only and nothing more. The argument ishardly tenable for in the first place any bodyand everybody is not competent enough toperform surgical operations, that the instrumentswith which such operations are performed have

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to be perfectly clean, that there is a danger ofsuch operations becoming septic, thus compli*eating the social ailment. There is every likeli-hood of revolutionary remedy proving worse thanthe disease. Granting that this does not happen,can it be maintained that a drastic cuttingout of the bails will cure the social bodyof all its disease? Is it not true that these boilsare merely the outward symptoms and the diseaselies somewhere else ? The real problem of socialdisease is that there is impure blood runningthrough the veins of human society and unlessthis blood is purified no drastic cutting out of boilswill cure the social body, though it might givetemporary relief, provided no complication hasdevelc^d. It it a tragedy that these socialrevolutionares do not realise this simple factand yet they attack reformists by saying thatthe latter are engaged in mere patch—work.The truth is that these revolutionries are them-selves satisfied with mere patch work and haveno patience to correctly diagnose the disease,much less to attempt its complete cure. G D.H. Cole very rightly says:

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Poverty is the symptom, slavery the disease.The extremes of riches and destitution follow inevita*bly upon the extremes ef license and bondage.The many are not enslaved because they are pooRithey are poor because they are enslaved. YetSocialists have too often fixed their eyes upon thematerial misery of the poor without realisingthat it rests upon the spiritual degradation of thslave. *

If as is contended by revolutionarySocialists, violent social revolution is the only

cure, let us consider whether such a socialrevolution is a practical proposition for if it ismerely an academic issue like the syndicalist

myth of the General Strike, there is no reasonwhy a ’split should be created within

Socialist ranks. Scientific Socialists verysincerely believe that an armed revolutionby working classes for the introduction ofSocialism is quite feasible and that too notin the very remote future. The RussianRevolutioh is invariably quoted in defenceof this contention. We shall consider later theparticular conditions that led to the success ofthe Russian Revolution as also whether suchconditions exist in other Western or Eastern

* Self Government in Induttry—G, D. H. Cole.

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countries. Scientific Socialists very cheaply sneerat the proposals of parliamentary Socialistsby saying that a gradml evolution of society toSocialism is an illusion, for such a thing isimpossible otf the face of it. The economicdepression that seized world economy in 1930and which has been creating grave complicationsin international relations, has further led these

revolutionary socialists to believe that theincreasing misery of the masses will inevitablythrow them into the arms of a violent socialrevolution. It is true that mass unemploymentcoupled with drastic reductions in the standard ofliving does create a revolutionary mood among

large m isses of people; it also finds Expressionin sporadic revolts and desperately violent

activities. But a subjective mood for revolutionis quite different from mass preparedness tostand against the organised armed forces ofmodern governments. It is quite plain thatmass aggression for socialism against thb establi*shed order of society is a mad adventure leadingmasses into unnecessary sufferingsland resultingin ruthless repression of individual liberties.I can do no better than quote Henry Brailsfordwhen he sajsi —

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** Great a* the obstacles are that the presentconstitution of society opposes to a democraticdecision for socialism, the obstacles to militaryvictory in a civil war if Socialists were the aggressorsare by contrast over-whelming* If money can buyopinion, much more easily can it buy arms. Themechanisation of modern war-fare has renderedpopular insurrections hopeless* ” *

If this is so, what about the RussianRevolution ? Was it not a popular insurrectionagainst the mighty imperialist government ofthe Tsar ? Did not the phenomenal misery andinhuman brutalities suffered by the massescreate a revolutionary army of the people inRussia ? Yes, it is true, Russia was presentedwith both subjective and objective conditions fora social revolution. But these pre-conditions ofthe Russian Revolution were so unique that theycan never be reproduced in any other country.But for ^he existence of those conditions, Russiawould not have produced the revolution it hasdone. In the first place, Russia was a verybackward country, politically, economically andsocially. Her political institutions were of apre-capitalist period, her economy was far

* ‘ Property or Peace H. N. Brailsford.

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behind that of any other Western EuropeanPower. In short, Russia was quite unsuited fora social revolution. Marxian Socialism tells usthat capitalist society contains within itself thegerms of its own disruption. According tothis theory, Socialism, can emerge only whencontradictions in capitalist society have becomeso severe as to handicap all social prepress whileretaining the capitalist structure of social orga-nisation, in other words, Socialism can beintroduced only after capitalism has developed toits full stature. Of course, a strict adherence to thislaw of Socialist development is today consideredorthodox Marxism and revolutionary Socialismbelieves that this law does not operate in itsstrictness under conditions when Capitalism hasreached its last stage of development, thatof Imperialism. Under these changed conditions,full development of capitalism need not be thenecessary pre-condition for a Socialist revolutionin any one country. This is Lenin’s revision ofMarxian theories. But then even Lenin upto theeve of the Russian Revolution believed in thecorrectness of the above law enunciated byMarx. Karl Kautsky, the outstanding leader of

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Orthodox Marxism, very pertinently remarks*

"T he Marxists were convinced that the revolu«tion which they were expecting in Russia could donothing but open up the way for a completedevelopment of Capitalism and that only when thelatter had attained a high degree of developmentwould a socialist community be possible. Thus thecountries of industrialised Western Erope wouldhave t<r precede the countries of Eastern Europeon the road towards Socialism. Until the Revolutionof 1917, Lenin himself was of the same opinionas the other Marxists. And then the unexpectedhappened.’’ *

And so the Russian Revolution was quitean urfexpected happening, irrespective of the lawof Capitalist development leading to Socialistrevolution held by Marxists and by Lenin him*self till he was faced with the unexpectedsituation. But why did the unexpected happen?What were the unique conditions that led to theunthought of Revolution ? This book is notintended to be a history of the Russian Revolu*tion and hence it is impossible to consider indetail the actual conditions in Russia that ledto the 1917 Revolution,

* ‘Bolshevism at a Deadlock’—Karl Kantsky.

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But those who are conversant with the historyof that land of the proletarian Revolution knowthat the Socialist revolution could happen andsucceed in Russia because (1) of the existenceof the government of the Tsar which was thoro-ughly discredited and universally disliked, (2) ofthe absence of a strong middle class capable ofassuming charge of the administration of theland and (3) of the most miserable and pitiablerole of Kerensky, the hero of the ProvisionalGovernment set up after the February Revolu-tion. Even the former two out of these threecauses together with the abject poverty of themasses were not sufficient to produce a SocialistRevolution. It was the appearance of an extrane-eus world phenomena which hastened the outbre-ak of this revolution. This was the ImperialistWorld War of 1914—18» Russia had plunged in*to this war on the side of the Allies but. thewar operations were so thoroughly mismanagedthat very soon they led to the demoralisation ofthe army and absolute paralysis of the wholegovernmental machinery. War and war aloneled the armed peasants assisted by the army todeclare a revolt which resulted in the abdication

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of the Tsar. If the Social Democrats ofRussia who were in charge of the affairs at thetime of the February Revolution had acted a littlemore with imagination, Russia would havepassed simply to the stage of Bourgeois Demo-cracy as a result cf the first revolution in 1917.And so it is really due to these two unexpectedcauses of war and pitiable role of Kerensky’sGovernment that Russia passed on to the SocialistRevolution. On this point Lenin writes withabsolute unequivocation, for he stysl—

“Had it not been for war Russia would have existedfor years and even for decades without a revolutionagainst capitalists.". ^

This very clearly shows that to drawparallel from the Russian Revolution andthus prove the feasibility of armed revolutionfor the inauguration of Socialism in other landsis absolutely meaningless. The situation thatprevailed in Russia does not exist in any other cou-ntry of the world, whether in the West or in theEast. Henry Brailsford very succinctly tells us:

“One would not pause to answer folly, wereit not that the partisans of physical force canpoint to Russia. They forget that she had no

* * Russian Revolution vol-xx-"Lenin.

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democratic traditioni no habit of orderly change, norespect for a constitution won by the courageand endurance of elder generations. They forget thather middle and upper classes formed a negligiblefraction ot her population and that it lacked thecapacity and coherence of the middle class inwestern industrial lands. They forget that thewhole state apparatus had collapsed under theweight of the world-war and that the army wasdemoralised by defeat and incompetent leadership.

Political, economic and social conditionsexisting in the countries of Western Europe andAmerica are quite dissimilar to those that existedin Russia at the time of the revolution and whichslowly contributed to the sudden outbreak ofproletarian upheaval. While drawing of Russianparallel in the case of India is also most in*appropriate for India does not lack in asufficiently strong middle class as also anupper class, politically conscious and readyto take over the government of the country.The history of the Indian National Congressduring the last fifty years very clearly showsthat it is the middle classes of India that havecarried on political struggles for the achievement

* ‘Property or Peace— H. N. B.

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of the country’s freedom, while the proletarianmasses and the property-less sections in thevillages of India have been politically backward.Even if the situation that appeared in Russiawere to repeat in the case of India, thereis every likelihood of Indian middle classesutilising such a situation to re-organise thiscountry on the liberal-democratic basis of theBritish or the American type. In any case, itis foolish to imagine that the same conditionsas those that existed in Russia would againmake their appearance in other lands, and evenif they did, to force a Socialist revolution wouldnot neceesarily produce results quite favourableto Socialism, on the contrary, it might createsomething that is quite averse to the dreamsof Socialists. Prof. H. J. Laski writes:—

“Few Governments are as outrageous as that ofthe Tsarist Russia or. as confused as that of Kerensky.Few armies are likely to suffer such disorganisationand ill-treatment as the Russian army during theEuropean war of 1914. And if Communists can learnhow to organise revolution from experience, fromthe same experience bourgeois governments canalso learn how to organise against it. The adventureis dubious in any event and in most conceivable

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instancMk it is to hazardous that it can hardlyhope to overcome its difHculties* *’ *

We have before us the instances of Germanyand Italy where Fascism and Nazism haveraised their heads, inspite of the factthat situations slightly similar to Russia madetheir appearance here and yet were utilised by thepropertied classes helped by the middle classes tousher in, not Socialism, but something which isquite the contrary of it. And so to contend thatviolent revolution of the working class for theintroduction of Socialism is a practical pro-position is to refuse to face facta existing inpresent day society. We ought to rememberthat we are not still living in the days of Marx,that society has not remained at a standstillsince Marx made his prophesies, that forcesundreamt of by Marx have made their appeara-nces in this complicated world of ours. And so, anadvocacy of violent Socialist Revolution »iB thesedajrs is a very dangerous thing for it lets loosenot only rabid revolutionary forces, which itwill be difficult to control even by those whohave called them out, but also reactionary

* * J. Laski.

2S5

elements that try to put the clock of world^sevolution back, that hamper human progressby all conceivable means. Let the revolutionarySocialists of the world listen to the warningsounded by Professor Laski :•

Nor mutt it be forgotten that the lessons ofthe Revolution are not merely applicable in Comm-unist terms* The dictatorship of Mussolini is merelytheir transference to the service of the bourgeoisieand they indicate the important truth that once theflood-gates are opened, none can surely prophesywho will emerge from the disaster as leader. That istha risk men run when they desert the path ofreason and choose to prove for themselves by force,

Ml their desire for truth but the truth of theirdesires. Th^re are occasions doubtless when the

situation they confront leaves them no alternativesave violent protest. But its conscious choice as thepath of salvation seems likely, save in the most

rare instances, to lead to disillusion rather than tosuccess/’# *

With all the accurate analysis of KarhMarx regarding the social forces and theireffects, it mast be admitted that he has been afalse or rather inaccurate prophet in at leasttwo things. It is true that he did not foresee the

Communism—H. J. Laski

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rise of Fascism, that he could not realise thatcapitalism would invent innumerable ways for itscontinuance. Mc.st outstanding inaccuraciesin Marxian analysis are ( 1 ) his theoryof increasing misery of the masses and(2) his under-estimation of the role of the middleclass. It is failure to realise these two inaccu.<racies that has led most of the revolutionarysocialists to blindly adopt Marxian methods andto advocate violent social revolution. The oldslogan of “ Workers of the world unite; youhave nothing to lose but your chains,’’ is hardlyapplicable to the working classes of at least Weste-rn industrial lands. The workers of these countrieshave really to lose more than their chains. Theyhave their bank accounts, their financial interestsin connection with co-operative societies, theirlittle savings in cash or kind and it is largelybecause of these that the working classes ofHngland and America have not been responsiveto revolutionary doctrines of socialism. It is truethat their condition has been far from happyand yet they are not prepared to exchangetheir present meagre happiness for the supposeddoubtful gains through a social revolution. It is

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greatly because of this, the desire to keep Upmaterial security, that the working classes ofWestern European countries and of America didnot rise in violent revolts even when they wereundergoing cruel sufferings during the first yearsof economic depression that began in 1930. Naythese proletarian classes have almost invariablycared more to protect their economic and poli-tical rights than indu’ge in revolutionary luxuries.Henry Brailsford is absolutely correct whenhe says:—

“ It is difficult to look round the world andretain the old faith in the inevitability of a Prole-tarian Revolution. Save in Russia and here and therein Central Europe for a brief period, the workershave nowhere been the active and shaping fotce inhistory.” *

Side by side with the over-estimation of theworking class as a revolutionary force for socia-lism,, Marx, as we have seen under-estimatedthe role of the middle layers of society. It wasMarx’s contention that as capitalism developsthis middle class will tend to disappear andultimately lose itself in the proletarian classes.And hence he believed that the middle class was

*' Poverty or Peace H, N' B,

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absolutely immaterial from the standpoint ofsocial change. It can never .have initiative bythe very reason of its social position. It wasbis conviction that the middle classes will followeither the upper classes or the labouring forcesin the task of social transformation. As a matterof fact, the history of western nations of recentyears shows that it is really the middle classthat is holding all the strings of world’s economicactivities. It is the scientists, the chemists, theengineers that are organising the productivefunctions of society. The mode of capitalistproduction prevailing in the days of Marx^ are nolonger existing today. While the productive activitieshave on the one hand passed from theentrepreneurs into the hands of financiers, theyhave,on the other hand gone under the control ofthese middle classes. Modem economic produc*tion can never do away with these middle ele-ments for with their disappearance from thescene of world'producrion, the society must eitherland itself into the days of pre machine produc-tion or else face a devastating chaos. This middleclass is not at all in love with a system ofproduction in which enormous waste is going

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on, it is not interested in keeping up theprofits of predatory capitalists, it does not careto stabilise the unearned incomes of an idle,parasitic class in society. It is this classthat is pre-eminently interested in plann-ed economy and the idea of plannedproduction becoming popular in capita-list countries is mainly due to the effortsof this class. It is a pity that by followingblindly the doctrines of Marx, the present-dayrevolutionary socialists have alienated the sym-pathies of this middle class, who if won over tothe cause of Socialism would have contributeda remarkably constructive genius to the wholeSocialist movement. G. D. H. Cole writes inone of his most popular books!—

What they ( Marx and Engels ) did not seewas that side by side with the development of largescale capitalism there was growing up a- 'newintermediate class of the salaried employees oflarge scale business, of the professions, whichincreased rapidly in nuanbera and importance as thestandard of life rose. This new middle class depen-dent upon the development of modern machineproduction iS' not like the petite bourgpoisie ofMarx's days-- - a spent force, It has behind it a

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creative power of its own. for it largely orgniscsthe productive work of the modern world. It is apower to be reckoned with in all policies appropriateto the twentieth century, and it is undoubtedlydestined to play an important part either in'.thepreservation or reconstruction of capitalism or i itsBupperession by an alternative economic system. ^

In order to correctly understand the positionof the middle class let us consider the wholequestion from yet another standpoint. As wehave seen it was Marx’s assertion that hnmanhistory was fundamentally determined by changesin Man’s material enviornment. Thus accordingto him progress of society rests primarily oneconomic conditions. But the surest way ofgauging all progress and predicting thedirection of social advancement is tostudy changes in the modes and methodsof production. The balance of power in anygiven society naturally shifts and ,a new. classwith better and more efficient method of produ-ction comes to power and becomes the maker ofhistory. If we study the growth of modern

* * Intelligent Man’s Guide* to world ChaosGt^D, H' Cole,

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capitalism, we find that the modem capitalisthas risen in importance and prominence in pres-ent day society due to a better method of prodoct-ion he possesses in the shape of machinerythan the ordinary merchant capitalist who reliedsimply upon the handicrafts. We also see that theentrepreneur of the free market age has beenreplaced by modern fiananciers simply because thelatter have a better mode of production throughcartels and trusts which eliminate waste andenable an industry to utilise latest scientificinvestigations for the production of mechanisedgoods which a single entrepreneur cannot affordto do. Now we can see that every advancementin rationalisation, in the utilisation of scientifictechnique, in the adoption of automatic machi*nery increases the importance of the aboveconsidered middle class who becomes indespen-sable and minimises the importance ofthe working class who is slowly beingreplaced by machinery. It is not difficult tojudge as to who possesses better mode of pro-duction, the middle class or the proletariat. Themodern capitalist production is becoming everyday more and more dependent on the middle

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class and not on the working class. If themiddle classes really organised themselves theycould become real shapers of social historyowing to their supremely important position ineconomic activities. And so even according toMarxian theory, it is not the proletarian classesthat must come to power but the scientific ex*perts because it is they who possess better modesof production than the working class of theworld. Henry Brailsford is voicing the sameopinion when he says :

If any class or section of class is risingrelatively it is the technicians, the proletarians, thechemists, the engineers and the experts in manage*ment. They are in the scale of social values, whatthe small capitalist, the self-made LancashireMillowner, the entrepreneur was in the earlyindustrial age. From them comes progress. Theymight well feel themselves the architects of thege.

Not only that; but it is the middle classthat responds readily to idealism, that spontaneo-usly acclaims all schemes of human welfare,that is prepared to sacrifice and suffer for the

* 'Property or Peace’—H, N, B.

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cause II espouses. The working class<iS may rise inrevolt for Socialism out of self-interest, andthey are not to be blamed for this,the richer classes may support all reactio-nary activities in order to keep their vestedinterests in tact, but it is really the middleclass that ca fi take a disinterested view of things.The middle classes of all nations if roused to asense of fervid idealism can with the technicalskill it possesses and with the scientific know-ledge it commands really bring about a changein human society that would be more stable andjust than the one imposed by revolutionarymadness. If the modern scientific socialists canremove Marxian bandages from their eyes, theycan enlist the support of this constru-ctive element in society and bring aboutSocialism much earlier because of the activesympathy of a class that is rising insocial importance. Proletarian revolution mayhave been considered quite necessary in the daysof Marx due to the particular composition otsociety then existing. But a childish sticking tothe letter of Marxian ideas betrays static con-ceptions of society which are quit© opposed to so-

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cial dialectics, the very soul of Marxism. Wh^modern scientific Socialists have failed to doirTheosophical socialists will have to achieveviz. to approach these middle classes with aright constructive appeal so that Socialism asconceived by them might become the naturalorder of human organisation. Dr. Besant inone of her famous Queen’s Hall Lectures inLondon stressed this point very much with hercharacteristic eloquence. She said:—

Those of you who belong to the middle class,who have a fair sufficiency of the material side oflife, who have education so that your brains havebeen developed, who have acquired the culture whichenables the people to think impartially and torealise the great needs of human kinds—1 oftenthink they arc the people best fitted to grapple withthese problems. Those who are unduly rich withoutearning what they own may find it hard to look onthe question impartially. And thoser whose life islaborious, who are shut out very much from thebeauty and the art and the culture of the whole ofthat fairer life which so many of us enjoy—they maybe in such a hurry to bring about a change theymay not have time to think out the problems tothe full.'’ “

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In their enthusiastic propaganda for aviolent revolution in the interests of Socialism,the scientific socialists of today ignore too naivelynational and racial traditions, cultures, histories,philosophies and outlooks on life and its problems.It is foolish to say that all countries and racesare stereotyped in their ways of behaviour andoutlooks on life. National traditions are toopowerful factors to be lightly ignored in consi-deration of social progress. Racial cultureswield enormous sway over men's minds andimpefceptibly guide them in all their actions,whether individual or social. History is an everconstant source of inspiration, irresistibly leadingits citizens to follow into its footsteps. Thoseaiming at social reconstruction must at allevents take these forces-cultural, traditional andhistorical-into consideration before they proposeto overhaul existing order of society. What isnecessary and even inevitable for Russia is notat all necessary for another country, nay itmight be quite harmful owing to its strangenesswith regard to national culture. Our scientificSocialists say that laws of economic developmentare common to all nations, howsoever different

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their cultures and traditions might be. They dorecognise that these traditions have some effecton the workings of these laws but such effectsare very minor and do not affect the generalcourse of development. It is here that they arecommitting one of the greatest blunders withregard to the estimation of social forces. It isno doubt true that laws of economic developm-ent are applicable to all nations; but the differe-nce arises as regards the actual expression oroperation of these laws. No body challenges thatFeudalism gives rise to Merchant Capitalismwhich in turn yields to Large-scale MachineCapitalism which again is replaced by Socialism.Progress of economic development does follow thissequence. But the way in which this progress a rivesis bound to differ according to national culturesand traditions and the effects of the latter on themarch of social progress are not insignificant.And so methods cf realising Socialism mustdiffer from nation to nation; revolutionarymethod adopted by one might be rejected byanother simply because it does not fit into itsparticular psychological development. It is not amere accident that British Socialism has differed

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so fundamentally from other continental Socialistmovements, so much so that it has rejected allrevolutionary approach to this subject of Soci-alism. It has followed a policy quite consistentwith the psychological growth of the Britishnation and all attempts to force any othermethod down the throats of the British massesare destined to fail. G. D. H. Cole says:

"British Socialism ever since the days of theChartists has pursued largely independent course ofits own. It has been in this sense Utopian, in that ithas made its appeal by presenting a vision of thesuperior merits of a Socialist Society far more thanby an endeavour to stir up hostility against thepresent governing class.*’ +

To ignore the question of national or racialpsychology in social experiments is surely tocourt disaster, sooner or later. The case ofChina is the most glaring instance of this dis-aster l&rgely produced by the foolish tacticsof the Third International in trying toforce Communism in a soil which was un*suited for its growth. Communists and ScientificSocialists are prone to regard every discontent

-h’The Simple Case for Socialism—G. D. H. Cole.

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of the masses as a signal for a Socialist revo-lution. That was what they believed in Chinaand tried to introduce Socialism there when thenational psychology did not favour its introduc-tion. Let it not be understood that under theguise of national psychology, I am trying to up-hold the existing order of society, far from it.

I only suggest that attempts at introduction ofSocialism should be done with a view to nationalpsychology, that they must be ^in harmonywith it and that blind adherence to methods.adopted in other countries ought to be discarded,for otherwise Socialism imposed by innovatedmethods would hamper national progress anddevelopment. It is here that Theosophy comesto the aid of ail schemes of social reconstruc-tion, for it definitely explains national and racialpsychologies, it expounds the laws according towhich the growth of national and racial consci-ousness proceeds, it traces every racial andnational event to the existence of its particularmode of consciousuess, to its distinct psycholo-gical expressions. Prof. J. E, Marcault of theTheosophical World University and now theGeneral Secretary of the French Section of the

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Theosophical Society has rendered invaluableservice to the analysis and understanding ofsocial progress by his unique theories of racialpsychology. (For these theories see theSecond Section. ) Suffice it to say thatScientific Socialists if they are true to theirscientific method will have to take cognizance ofracial psychobgy if they are really working forthe inauguration of a better social order. Letthem pause before they proceed to apply theirrevolutionary methods to each and every nation.Here is Henry Brailsford sounding the samenote:—

" Even revolution, as Mane pointed out andMacaulay before him, have a curious respect forprecedent. Nations have an historic memory, andthey respect more readily than they innovate. ’* *

If there is no really fundamental differencebetween national and racial psychologies, if everynation is on the same level of consciousness, ifpeoples all over the world react in the same wayand adopt the same methods of !social change,then the world history would have recorded notone but innumerable French Revolutions, but

** Property or Peace*—H. N. B,

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history knows only of the emergence of oneFrench Revolution that happened towards theend of the eighteenth century. Has this FrenchRevolution been repeated on the same scale andon the same plane any where else? What Franceachieved with bloodshed and guillotine, Englanddid with the Reform Act of 1832; it registeredthe social and economic change and removedthe barriers to ecomomic development. Germanygave a blow to Feudalism at the instance of thatdynamic statesman of Europe, Bismark. We allknow that Japan entered the stage of capitalismat the fiat and initiation of the Japanese Gove-rnment, wiping out a\\ Feudal elements. AndIndia too would have removed her feudal burdenson her economic development in the naturalcourse, but for the existence of an alien powerwhich has propped up these feudal elements. Thereis no doubt that nations of Europe and Asia hadto transform their economic and political systemslike France. But while France did it with aRevolution, other nations performed the sameoperation differently. French Revolution hasbeen repeated in that sense, but on a higherplane and with more refined methods.. K this has

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been the case with regard to the French Revo*lotion which inaugurated an era of politicaldemocracy and capitalism there is no reasonwhy we should believe that the Russian Revolu-tion must be repeated on the same scale andon the same plane, nor should it be maintainedthat the methods adopted by Russia are theonly methods for the introduction of Socialism.The Russian Revolution will have to be repeatedin its broad sense but on a much higher planeand with entirely different methods. It is truethat the Russian Revolution is a warning that ourpresent-day society is rotten, that it must becompletely changed from the very foundations.It is a warning also that if it is not changed thereis a danger of revolutionary madness sweepingvarious countries with disastrous effects. But theRussian Revolution means nothing beyond this.

The revolutionary strategy of ScientificSocialism also involves, over and above violence,the Proletarian Dictatorship or in practice thedictatorship of the Communist Party. Scien-tific Socialists might take objection to thisand say that they have not advocated this dicta-torship, that they on the contrary have proclai-

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fned Constituent Assembly as th6 onlydemocratic instrament for the solution of thequestion of the future constitution of society.Now this Constituent Assembly is a very cleverdevice for making a show of democracy.According to Scientific Socialists this Assem-bly will be convened by that Party which hasled the revolution and will constitute thoseelements which have not opposed the socialstruggle, the decision regarding this will naturallyrest with the convenors. Now the assemblyconvened by the revolutionary Party will see toit very clearly that the results of the Assemblyshall not be of such a nature as wohld upsetthe plans of this Party or in other wordsjeopardise its superior position. And so eventhis comes to the dictatorship of the Party, thedictatorship being sanctioned by a ConstituentAssembly, based on a mockery of democracy.This i& not very much unlike Hitler becoming aDictator of Germany with the mock sanctionof German citizens. And so it cannot be deniedthat the programme of reviriutionary socialismdoes imply Dictatorship of a party-supposed tobe speaking in the name of large masses. Now

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these socialists maintain that this Dictatorshipis only a transitory stage and that even in itsfirst ye^rs it would solve the problem of hunger,the problem that is staring everybody in theface and thus lay the foun iations of a socialistsociety. We will discuss its transitoriness alittle later. As for the problem of hunger, one maygrant that revolutionary action by a Socialist partydoes solve this problem and keeps up the resultsof revolution by means of terrorism which areabsolutely essential in all violent upheavals. Thequestion here arises whether masses do reallywant the solution of this problem at the expenseof loosing all individual liberties and all familyhappiness. Russian masses with no civic rightsmight have very readily adjusted to revolutionaryterrorism once their problem of hungerwas solved. It is a question whether othernations would do the same. It is true thatpeople do not suffer from hunger in prisons,yet do they like that condition ? Are the massesprepared to exchange their present condition forthe hunger-less state of concentration camps ?It is true that masses of all nations demand animmediate solution of the problem of hunger

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but it is certain that they will never be preparedto pay the price of political and social slaveryas a reward for economic stability. The solutionof the problem of hunger by the ruthlessdictatorship of a Party means nothing else buturning the whole society into one big concen'tration camp-of course with no problem ofunemployment Yes, but no socialist will dare toexplain this, the natural consequence of revolu-tionary action, to the masses whose active helpand sacrifice he desires in order to place hisparty into power, for such clear explanationwould draw away the masses from revolutionaryleadership. The Capitalist is exploiting thedestitute condition of masses for his own personalprofiteering, but does not the Socialist equallycruelly exploit the ignorance and impatience ofthese masses for safeguarding the position ofhis party and raising it to power?

The revolutionary Socialist defends thisruthlessness on the ground that it is onlytransitory, that as soon as all the elementsagainst Socialism have been uprooted, therewill be no need for this revolutionary terrorism.The history of the French revolution is full of

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all sorts of atrocities and cruelties committedin the name of revolution. The Russian Revolu*tion too has its own tale of ruthless crueltyand inhuman atrocities to tell-and all that inthe sacred name of the Defence of Revolution. Ido not want to do any injustice to the Bolshevikregime of Russia. I admit capitalist press andpublicity agencies of various nations might haveexaggerated the happenings in Russia after the re-volution. But it cannot be denied that very severerepression did prevail and is still prevailing therewith a slight!mprovament-and that the Bolshevikshave defended this behaviour on the part of theCommunist Party on the score of capitalist andreactionary menace to the Russian Governmentboth from within and without. When will thismenace disappear? No body knows. Perhapsonly when the entire world adopts Socialism.And this will happen only alter the WorldRevolution, which Russia is supposed to leadand inspire. This world Revolution .doesnot seem to be very near on the politicalhorizon. On the contrary Russia in orderto protect its own national interests hasacted during recent years in a manner that has

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helped to stabilise capitalism in Europe andAmerica. It has been more eager to sell its owngoods than to inspire revolutions in other countrieseven during the days of economic depressionwhich offered a splendid opportunity to leadthe working classes of European nations to aSocialist revolution. And so the ruthless repessionmust continue in the land of Socialist revolution.The new constitution declared in 1936 in Russiais hailed to be one which will be the harbingerof a new era in Russia. It is too early to judgefrom the clauses of this constitution for a paperconstitution so long as it remains on paper mayappear very good but when put into actualoperation might lose all its excellence. India hasa very good experience of this. It is said that thepresent constitution grants freedom of opinion andassembly. What sort of freedom does it grant ?Is it the freedom to hold communist opinions ?Or even to hold anti-communist views ? It iscontended that even capitalist countries whichboast of individual liberties have in essence amockery of freedom, for a person is allowed toenjoy liberty only so long as he does notquestion the very basis of capitalist society. Yes,

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it is true that this freedom is a mockery. Butis Russia only imitating the capitalist countries!And if the freedom that Russia is prepared togrant to its citizens is real, what does thatimply ? It naturally implies that the enemies ofthe Socialist government have been completelyfinished and that there is no danger from anyclass, at least from within the country. It impliesthat at least in Russia a classless society hascome into being and that Socialism is nowsafe in that country owing to the disappearanceof all its enemies. If this is so, the question iswhy is there a need of any Government ? ForMarxian Socialism declares that the existenceof a state is necessar only so long as classesexist in society; that with the disappearance o(classes state will wither away. The state hasnot withered away in Russia nor are there anysigns of its withering and so the freedom grantedto the citizens in Russia is of a doubtfulnature, no better than the capitalistliberties, if not worse. We must considerthis withering a way of the state andthe tranntoriness of the Proletarian Dicta-torship even apart from the recent constb

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tution and its clauses. The question arises whetherthe Communist Party once having risen topower and tested its fruits will voluntarilyabdicate its position. Whatever the presentcostitution, the important problem is, will notthe dictatorship become a more or less permanentfeature of the Russian Revolution? Will not theperiod of transition be lengthened indefinitelyunder the excuses of dangers and menaces ? Willthere be not created vested interests of the Com-munist Party ? And this is a very important pro*blem connected with the revolutionary programmesuggested by Scientific Socialists. Whoeveradvocates revolutionary measures will have togive satisfactory answers to this question-orotherwise he has no right to plunge ignorantmasses into revolutionary action. Let Prof.Laski speak on the subject:—

"If the revolution Marx forsesaw became unhreraal,there is no inherent reason why the result would bethe kind of society he detred, for in the first place,the intensity of destruction now requisite to > theoverthrow of a social system might well tnnlc,^impjssible a society in which generous impulses hadopportunity and in the second place, while

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economic classes might, by hypothesis, disappear,another form of class rule that of doctrinal aristo-cracy, for example, might take place. The poison ofpower is notorious and it is difficult to see whycommunists should be held immune from itstoxins. It is indeed so much the most powerfulof the factors by which men in politics are moved

that there is no theoretical reason why those whomake the communist revolution or their successorsshould abdicate from the pleasant task of exercisingauthority over their fellows."*

And SO revolutionary solution of modern

social problems, even if practical and feasible, isnot desirable because of the ruthless dictatorshipand political and social slavery that would in-evitably emerge out of it. A social revolution evenif it solves the problem of hunger will createmore complicated problems partly because of thedisintegrating forces it would generate and partlybecame of the intellectual and spiritualenslavement it would necessarily introduce.Materfal exploitation of the masses is certainlybad but undoubtedly worse is the spiritual exploi-tation of the people which revolutionarySocialism unmistakably sets up. If humanity isto progress it means that human beings must

* Comrounitm-^Piof. Laski.

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fiave greater and greater intellectual and spiritualfreedom, it means that the state and society mustinterfere less and less in individual and personalKves, it means that men and women musthave ever increasing liberty to satisfy their

spiritual and intellectual hungers particularlywhen their material needs have been fulfilled.Socialism, if it leads the society back to thedays when individualism was undeveloped andstate was supreme, is not a progressive force. So^cialism as Theosophy undrestands it is absolutelyprogressive fdr it does not kill and repress indivi-dualism, it rather teaches human beings toharm^onise individualism with social welfare ofhumanity. If it is not possible to bring social-ism without repression and brutalities, let humanitywait, for it means that social organisation andhuman minds are not yet ripe for the introductionof Socialism and forcible imposition ^of thissocial order might perhaps give us the formalstructural skeleton of Socialism but it will nevergrow to robust health without the necessarysupply of flesh and blood and it will certainlynot retain the noble idealism, which it ought to,if it aims at becoming a supeBor order of society

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tKan the ofte prevailing at present under capita**list conditions. It is high time our revolutionarySocialists realised that good aim can neverbe achieved by false methods. It must beremembered that Socialism cannot thrive withthe germs of ill-health produced by insanitaryconditions of social, inttlllectual and spiritualliving. Nor can the social health be regainedsoon after the whole system has been shattered.The way of Theosophical Socialism is to buildup general health of society so that the diseas*ed spots in the body politic may be healed andgreater ^ happiness prevail. Sooner or latermodern Socialists will have to recognise thecorrectness and wisdom of this method; we onlywish that they realise this before it is too late.Mr. Joseph Biby of the famous Biby’s Annualwrites in one of his books published as earlyas 19 kS:—

Physiologists all agree that in any effort toimprove some functional activity it is better to buildup the general health and so help the ailing organto recover its normal condition. The great majorityof militant Soeialists, however, act on the principlethat they can temporarily damage the general health

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of the organism as a whole and yet succeed inpermanently strengthening their own particular sectiomThis is the exact opposite of the physiological method,and 1 think it will be discovered before long thatthe physiologist is right and that the methods of themilitant socialist are wrong-’**

If there is a law of human evolution, itmust be conceded that human beings react toproblems of life in ways different and morerefined as they march on the evolutionary path.There is no justification for the adoption ofrevolutionary methods on the ground that it hasbeen so done in the past. If humanity mustresort to same methods of social change fromthe remotest primitive times to the pre^nt day,it implies that there has been no psychologicaldevelopment in human beings. It is true thathistory repeats itself but not on the same levelfor that would be against all the canonsof the law of evolution, history repeats itselfbut on a spirally higher level and on superiorplanes. There is more truth in the followingwords of Lenin than is generally graspedby scientific socialists:

** The chief mistake which the revolutionists

• * Friendly Talk with Socialists'—J. Biby.

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make is that they look back to the revolutions ofthe past, life presents a great deal which is newand which must be included in the general sequenceof events.’’*

And so Theosophical socialism rules outrevolutionary programme of socialism as proclai-med by scientific socialists of the world on thegrounds that it involves violence of the mostbrutal type, that non-violent revolutionaryprogramme is quite inconsistent with the Marxianphilosophy; that violent revolution can nevercure the society of its disease-it can only shatterthe entire system of social body—that a massrevolution is not a practical programme underthe present composition of society with the riseof the middle class in social importance, thataggressive mass action has no chance of success

against the organised forces of modern govern-ments, that the parallel of Russia is inapplicable,that there are dangers of reactionary forcesgaining, ground during revolutionary upheavals,that such an action does not take intoconsideration the important question of racialpsychologies and finally because of the rothless-

ness and dictatorial repressions such a coarseinevitably produces.

* ‘ Wh«t shall Wo do then Lenin.

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But if the programme of revolutionarysocialism is dangerous and undesirable the, caseof Parliamentary socialism is no stronger. Ifrevolutionary Socialists have over-championedthe cause of immediate and radicil socialchange, parliamentary socialists havetimes without number betrayed the cause ofsocialism, and have been untrue to its ideals.This charge against parliamentary socialists isnot quite false. The history of the British LabourParty is full of betrayals. The role of parliamen-tary socialists has been very pathetic indeed.

Few of the parliamentary socialists have beenable to resist the small honours and rewardsin the shape of jobs and ministries that haveattended their way. it is also mostly true thatthey have hugged more closely to power thanthey have remained attached to the ideals ofsocialism. This is really a danger of too muchcompromisism. But with all these it cannot bemaintained that the failure of this method hasconsisted so much in the inherent weaknessas in the incompetent leadership it has obtained.The debacle of two Labour Governments wouldhave been avoided if the Labour Party had not

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accepted office when it was not in power orelse had dissolved the Parliament on a majorissue of Socialism and sought re-election on aclear-cut-programme. The tactical blunder ofthese Labourites has been that they hesitatedtoo much and in their hesitation gave time toreactionaries to oi^anise and take them bysurprise. There is no doubt that if personalbetrayals had not occurred and if there had beenbold and competent leadership, the BritishLabour Party would not have gone the way ithas done. The case of German Social Democracyis slightly different. The Social Democratscarried on their plans even against heaviest oddsand met with comparative success. The condi-tion of German working class very considerablyimproved. But then the position of these SocialDemocrats was not enviable. The Treaty ofVersaill<$s had tied the hands and feet of theGerman Nation so that it could only crawl atthe sufference of the Allies, it had no right towalk, much less to run. The enormous sumsGermany had to pay by way of Reparationshad completely ruined this great nation andhad practically made her a debtor to the Allies

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and more particularly to America. With the onsetof economic depression caused very largely bythe American Crash, America withdrew largesums of money loaned to Germany. It was thisaction on the part of America, a direct conse-quence of the Versailles Treaty that leftGermany aghast. And then followed an imme-diate stoppage of factories with its attendantevil of unemployment. It was this that madethe way safe for the rise of Hitler andthe downfall of Social Democracy. Manyare the causes ennumerated by European andAmerican writers for the sudden disappearanceof Social Democrats from the political sceneof Germany, but it cannot be denied thatthis Versailles Treaty has been the chief obsta-cle in their way. If it had been removed by mo-difications, if French politicians had taken a largerview than |.hey are used to take viz of narrownationalism, if British statesmen had recognisedtheir folly earlier, as even Lloyd George recog-nises it to-day, much of the undesirable harmnow happening in Getmany would have be^navoided. The Allied Powers and partioularlyprance, have to thank themselves for the rise

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of Hitler and his threats of recasting the map dfEurope, The same is the conditian in the case ofItaly. Parliamentary Socialism has been discreditedmainly because of the incompetent and ineffectiveleadership and the handicaps created by theTreaty of Varsailles. E^ut it cannot be gainsaidthat these Parliamentary Socialists have failedalso because they lacked the willing and wisesupport of their electorate; there was no backingof the people behind these constitutionalsocialists; nay they had so completely relied onlegislation as the sole instrument of social changethat they had failed to arouse the needed masssanction for their programmes, they had neglectedto awaken the will of the community for therealisation of their plans. With the social willawakened in support of their plans there is nodoubt these parliamentary socialists would havemade grejit headway towards Socialism. In anycase, the dangers attending a revolutionaryprogramme are entirely alssent in the adoptionof this course. The method of revolutionarySocialism is inherently dangerous and underirable,the method of Parliamentary Socialism withcompetent leadership and with slight modifications

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is such as would lead the community to ahealthier order of society.

But the revolutionary Socialists contend thatthere are inherent drawbacks in the programmeof parliamentary socialism. They say thatsuch a programme can succeed only whencapitalism is progressing so that the differentclasses in society can get some sharefrom the gains capitalists obtain. It is impossibleto keep up these gains when capitalism hasentered a downward arc for then capitalism wouldgrab everything it gets and refuse to share thesame with other classes. There is truth ,*in thiscontention. But it is also true that it ‘is whencapitalism is in its downward trend that themiddle classes in society can be won over tothe cause of socialism by right appeals, for itis then that these classes fully understandthe. superiority of a Socialist society. Withthe middle classes, throwing themselves infavour of socialism there is no doubt thatthe propertied classes would be faced

with either of the two alternatives, a revolutionaryupheaval or a peaceful solution or in otherwords confiscation or compensation. The proper-

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tied classes must choose either of these altecnStives. If the propertied classes have noimagination, they may force a revolution-But the chances are, that if right appeal is made,if unnecessary provocations are avoided, if apeaceful solution is sincerely sought for andif the constructive elements like the middleclasses are won over to the side of socialism,the propertied classes might submit to apeaceful termination of the social struggle.The only difficulty is that at a criticalperiod of Capitalism these revolutionarysocialists very bitterly provoke capitalistswith all sorts of abusive languages and objectio-nable tactics and when these capitalistsrespond equally abusively, they try to provethat the peaceful solution of the social problem isnot possible. And the ignorant masses very readilybelieve this because the caphalists have unfa-uouratly responded to provocative words andactions. But this is not the way of testing theefficacy of peaceful : methods. This might bevery good tactics’.from the standpoint of pushingforward the Socialist Party but it certainly isnot a just and an^honest method, it is a method

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that sacrifices the interests of humanity fotsafeguarding the intersets of a party, it is amethod which is cruel beyond words for itplunges ignorant masses into a deep valleyof bitter suffering just for the satisfaction ofproving that the socialist party and itsdoci lines are right. The ineffectivenessapparent in the method of peaceful solutionis not inhert-i.t but is created by over-enthusia-stic revolutionaries, who love revolution morethan hnman happiness. Let these socialistrevolutonaries discard all provocative languageand action and give an honest trial to thepeaceful solution of the social problem, and' thereis no doubt that during the time when capitalismis in its downward trend the propertied classeswill submit to the liquidation of their anti-socialrights with compensation, provided of course,the middle classes are approached and wonover with the right appeal. To say that thecapitalists are swindlers and exploiters androbbers and the parliamentary socialists arePhilistines and then to say that a peacefulsolution is impossible is to be less than just tothe methods of constitutional solution. If the

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peaceful solution of the social problem hasbecome difficult, if the world to-day is facedwith violent revolutionary fury, if the massesare losing their rights every day, if capitalismhas resorted to brutal tactics, if Facismhas come into existence, if unmitigated sufferingis the coming lot of the people, it is verylargely due to the provocative language used byrevolutionary :socialists while enthusiasticallypreaching their religion of hate and anger. Ifrevolutionary socialists can only heed to thewords of Henry Brailsford

“If we* hope to achieve peace, peaceably» then wemust avoid red language as resolutely as red deeds*provocative words are as likely to bring the perilon US as provocative acts- Our chance of successdepends on our ability to persuade reasonable menthat society as it exists to-day is a perilous chaosthat rejects the plenty and happiness that rationalorganisation promises, our appeal must be positive,we stand for the ideal of order.*’ *

It is herein that the method of TbeosophicalSocialism supercedes all other methods* It is

• Propo|fty or Peace—H. N. B.

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said that pacts and covenants have not producedWorld-peace, much less the predatory languageof Hitlers and Mussolinis. It is becoming clearto all honest thinkers that what is wanted is a‘ Will to Peace ’ and unless that is present noamount of outward methods of conferences andtreaties will bring an era of world peace.It is the same with Socialism TheosophicalSocialism aims at creating this ' Will to Socia-lism ’ for unless that is done neither legislationnor social upheaval will usher in an age ofSocialism. Kevolutionary Socialism needs violencefor the upkeep of its results because humanbeings have not developed this will to Socialism.Parliamentary Socialism fails because it has notthis social will in support of all its actions. Themethod of Theosophical Socialism is based on anappeal to the effective will of the community. It is amethod that adopts parliamentary action combinedvery effectively with arousing the moral conscienceof the people. It is a method that makes parlia-mentary action more vigourous. It is a methodthat makes mass action more wise and lesscatastrophic. It is a method that prepares themind of the people for the reception of Socialism

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before an attempt is made to force Socialisticorder of society on them. It is -.a method thatbelieves in preparing the material for makinga socialist society really efficient and happyrather than bring Socialism by releasing anti-social forces. It is a method that educates the

masses not by strikes and class struggles but bytraining them in the discharge of their socialduties, by inculcating in them the sense of socialresponsibility, by giving them opportunities torule and to administer in their spheres ofactivities, appropriate to their knowledge andexperience. It is a method that calls out a

sense of sacrifice from all idealists and socialreformers to give their all in the service ofhumanity so that those who have less mightreceive what thay want It is a method that

aims at changing the human nature for it believesthat Socialism can thrive as a social organisa-tion only when the constituent parts makingsuch a society have adopted a Socialist behaviourof life, that is when they have adopted a senseof social respcmsibility. Russia made a revolutionand then it required the dictator^ip to changehuman nature, to create a New Man in Russia.

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Theosophical Socialism does not leave themoulding of human nature into the hands of aruthless dictator, whether in the shape of a partyor a person. The following words of Dr. AnnieBesant make abundantly clear the position,Theosophical Socialists must adopt

The state will want virtues that make goodcitizens otherwise the socialist state will crumble topieces, as other states have done, and it is thispoint which seems to me to be lacking in socialisticpropaganda. It is this point more than anythingelse that led me outside the paths socialisticpropaganda into trying to form the material whichthe socialist needs for the building up of the state, forwithout that material all efforts must fail and thematerial cannot be made by outer organisation.”*The method of Theosophical Socialism hastwo planks, which we might term subjectiveand objective. Both are necessary, none is moreimportant than the other. Its subjective plankconsists of forming the material for the socialistsociety, of developing men whose individuallives are in thorough harmony with social welfare.Its objective plank consists of restraining eviland anti-social habits of individuals carrying

• ‘ Future Socialism *— A. B.

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t)yi their activities Onder the present order dEsociety, of mitigating the sufferings of masses,of re-distribilting the wealth of society so thatstarving millions are at least saved from hungerand disease, of broadening the basis of sociallegislation; in short of supplying every facilityfor the growth of subjective factors, for theproper development of the materials necessaryfor Socialism. It is impossible to bring Socialismwithout properly attending to both these sub-jective and objective factors. TheosophicalSocialism aims at supplying the Subjective needfor Socialism by (1) formation of groups ofidealists* and social reformers who are fullysteeped in the philosophy of TheosophicalSocialism, who are inspired by its doctrines,who are pledged to sacrifice their all for theService of humanity, who are socialists, bybehaviojir and not merely by professions. (2)tarrying on a systematic and scientific propa-ganda of its principles, advocating fundamentalsocial changes, winning the sympathies of middleclasses and other constructive elements, creatingan irresistible intellectual and moral force insupport of Socialism, (3) training the masses in

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citizenship, instructing people in practical self-government, cultivating habits of social helpful-ness among the people. A« for creating objectiveconditions for the proper growth of subjectivefactors, Theosophical Socialism provides for the(1) Introduction of Municipal Socialism with aview to demolishing slunas, constructingmunicipal-owned buildings and obtainingpublic control over utility services, (2) Introductionof graded franchise so as to enable every adultcitizen to actively participate in the affairs ofGovernment according to his knwledge andunderstanding, (3) Protection of civic rights ofall citizens, (4) Restriction of economic activitiescarried on for personal profiteering and resultingin the deprivation of necesaries for large masses,(5) Encouragement of all cooperative efforts inagriculture as well as manufacture, (6) Propereducation of all citizens according to theirinclinations and (7) Freedom cf conscience andfree profession and practice of religion subject tO'public order and morality. It shall be the duty ofall Theosophical Socialists to strive for therealisation and retention of these objectivefacilities in order that proper material for Socia>

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Hsm may be freely developed and all socialhandicaps to its growth be removed. TheosophicalSocialism lays greatest emphasis on thegrowth of these materials for socialism and allefforts at supplying objective conditions will beto that end. Theosophical Socialism insists onthe spiritual development of human materialbefore full fledged Socialist society comes intobeing The uniqueness of the method of Theoso-phical Socialism consists in its efforts to intro-duce socialist forms in consonance and harmonywith the spirit of socialism, human beings haveimbibed. An over-imposition of socialist formsrequires dictatorial powers to continue its exist-ence, while an under-introduction of socialistforms perpetuates mass discontent. It is theexistence of both these factors that accounts forrevolutionary terrorism on the one hand andreactionary repression on the otherj prevalent invarious nations of Europe. Theosophical Soci-alism is ever faithful to the lofty idealism thatguides and inspires it even as modern scientificsocialists are to the forms and structures ofSacialism. A background of Socialistic idealism,a background of the idealism of positive and

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dynamic fellowship is the necessary preconditionfor Theosophical Socialism.

It it Contended by some that this course willtake very long, that to create a background ofSocialistic idealism is not easy, that this willmean a prolongation of the suffering of the masses.The question of time with rfigard to this issuearises only when people regard Socialism as anend in itself, as scientific socialists do. WithTheosophical Socialists, Socialism is not an endin itself, it is only a means to achievinghuman happiness. And so, althoughactual Socialist forms may take * longto emerge, the condition of masses will certainlyimprove gradually and consistently. The chargeof sacrificing the immediate amelioration of thecondition of large masses can verily be levelledagainst these revolutionary socialists fqr theyhave deliberately ignored immediate relief anddespised ameliorative measures on the groundsthat they Would cool down the revolutionaryfervour of the masses. To deepen every discontentand intensify the suffering of masses seemto them the surest way of fomenting revolution

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and overthrowing the present order of society.And again this sacrificing of immediate reliefis done for a socialist revolution that is notcoming to-morrow nor is it near on the horizon.No body knows when this revolution is goingto come and yet poor masses are sacrificed atits altar. Over and above the usual suffering,these masses have been surrounded by govern-mental repression consequent upon their unthink-ing adhereance to revolutionary tactics instigatedby scientific socialists and resulting in verymany cases in the sad demoralisation of thepeople. Theosophical Socialism never demandssuch unthinking sacrifice from the masses nordoes it contemplate any hoodwinking of thepeople. The method of Theosophical Socialismis such that it asks for the least sacrifice fromthose who have nothing to give and those whoform ithe lower layers of social organisation.And while it aims at the fulfilment of its idealsit is all the time engaged in mitigating theevils of present day society by granting andextending immediate relief to the masses. Andlast but not the least, Theosophical Socialismasserts that masses do not demand abolition of

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poverty with the introduction of slavery, forhuman beings have certainly reached a stagewhen they regard the preservation of theirmanhood or womanhood as moreimportant than the satisfaction of somematerial needs-and even this satisfaction is adoubtful thing when the social revolution itselfIS a doubtful proposition; and so, TheosophicalSocialism is truly a greater respecter ofmasses in as much as it regards them as self-respecting individuals and not merely a lump ofhuman flesh to be moulded at the whim ofa revolution. There is not the slighest doubtthat human happiness will emerge earlier throughthe method of Theosophical Socialism, alth-ough 'the outer form of socialism may be impo-sed eatUet by the methods of levoVivionatysocialism. The world wants happiness and notdead bones of a socialist structure.

But an important question is that eveninspite of all the efforts of Theosophical Soci-alism to have a peaceful solution of the socialproblem, if vested interests refuse to yield andinsist on the right of exploiting human beings,what will be the attitude of Theosophical Soci-

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alists? Such a situation is not altogether nntbi*nkable. If the vested interests oppose all attemptseonstitutionlly initiated by Theosophical Socia-lism, if these prc^rtied classes resort to extra-parliamentary methods for the satisfaction oftheir anti-social desires, the only course open toall idealists will be to put up a fight, a fightfor the defence of the weak, a fight carried onby persons steeped in the principles of Theoso-phical Socialism, a fight conducted with thecleanest weapons. Let there be no mistakeabout it,..TheosoplMcal Socialists are no cowards,they are no mere inactive pacifists. On thebanner* of Theosophical Socialism is boldlyinscribed: A vallaat defence of those who«re unjustly attacked. The life of

Dr. Annie Besant-a life lived in the defenceof the weak, a life sacrificed for the protectionof the rights of the exploited, a lifeof incessant struggle for the assertion oftruth-is a constant source of inspiration to allTheosophical Socialists; for verily Dr. AnnieBesant was the personification of TheosophicalSocialism. Theosophical Socialism maintainsthat let the aggression come from the vested

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interests, let it be replied by the constitutionalauthority. Nay, Theosophical Socialism evengoes further, for it says that all attempts mostbe made to avoid this struggle, that no provo-cative word or act be utilised against theaggressor. And if even after that propertiedclasses resort to aggression and opposition tosocial change, let the constitutional authoritytake its stand for the defence of the weak andthe exploitad, let it declare that the welfare ofsociety shall take precedence over the satisfactionof individual profiteering, and there is no doubtthat Theosophical Socialists will range themselvesin this Army of Defence. Let none regard thatTheosophical idtal of brotherhood is a weakand negative thing, On the contrary the idealof brotherhood proclaimed by Theosophists isintensely dynamic and positive for it never to-lerates injustice, oppression or cruelty!perpetratedin the name of Brotherhood and Fellowship.The following words of an Elder Brother,appearing in a message given to Theosophists,most remove all misconceptions about thisideal of Theosophical Brotherhood. Itsays:—

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Whfcre trouble is, where suffering; is, whereigMotance is, where quarrel is, where injustice is,where tyranny is, where oppression is, where crueltyis, there must we find the earnest members of ourSociety, those who study the truths of Theosphy andpractically apply them to lead the world fromdarkness into Light, from death to Immortality, fromunreal te the ReaK"

And so Theosophical Socialism offers aUnique method of social transformation, a methodin which least damage is done to society and nosudden break is introduced in the continuity ofits progress. It raises the society to a higherlevel ©f human evolution not reducing it tobarbarity through the instruments of dictatorshipand terrorism. It does not stand for the evcJutionof society through the methods of revolution?on the contrary, it aims at revdutionarychanges in society through the instrumentalityof evolutionary methods. The cry of Theo-sophical Socialism is not social Revolution^its onmistakaUe and unique cry issocial Revaluation, not social upheaval

but human understanding, not the impositionof socialst ftoms but the preservation and fulfil-

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inent of the spirit of Socialism, spirit of socMresponsibility. Let those who have heard its crycome under its radiant banner in order to leadthe world from chaos and revolutionary madne'sa to social harmony and human fellowship.

Chapter V.

A Peep into the Future.

Wherever one who does not suffer is unhappyfor those who do; wherever a human brain thatmight amuse itself , finds joy atifd labour for thehelping of the nation; wherever a human heart whichhas all that love can give it cannot be happy butgoes out in love to the outcast-- there lies the promisdof the future--- In those who are growing into theSpiritual life; in those who cannot be happy whileothers are miserable; in those whose meals arerendered bitter by the starvation of the poor; inthose whose luxury is a burden because of' thewant of the miserable-- in those will you find thebuilders of the new civilisation, those who shallsacrifice that others may be happy". *

Annie Besant*

We are on the threshold of a new civilisa-tion. Through every storm and stress, throughturmoils and tribulations humanity is marching

• The Changing World—A>

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to Its cherished goal of Brotherhood as expressedthrough Socialism. Socialism is at our doorsaffecting our instincts, our behaviours, our emotions,our mental conceptions aud our ideals as well.Human nature is changing fast and social organ-isation must adjust itself to these changes eitherthrough wisdom or revolutionary madness. Ahew mode of human consciusness is waiting tobe released and all attempts to stifle its emerge-nce must end in disaster for none can defy thelaw of psychological advancement. Politicians mustrecognise these signs, the signs of the new ageand build political structures in accordance withthem. Economists too must realise the nature ofcoming changes and reconstruct the economicand industrial life of nations in harmony withthe growing consciousness. Socialism based onBrotherhood is to be a world phenomena andonly those with a world mentality can tackle pro*blems arising from it. Science and economicsare bringing the world together, politics and socialorganisation must refashion their institutions, ifa wise reconstruction of the world is to come.The nations of the world need statesmen witha wide vision, with world mentality with iinman

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outlook. It is becoming increasingly clear yearafter year that the world is suffering for thelack of these men. We need very urgently menand women who can think beyond their narrownational interests, who can visualise plans forthe whole of humanity, who can see into fardistant future, who do not grow impatient atthe sight of trivial happenings, who slowly butsurely lead all humanity to the cherished goalof Human Brotherhood. We need, not merelypoliticians and economists, we need far moreurgently idealists, dreamers, visionaries whowhile they soar into heavens, keep their feetfirmly fixed on the earth. We want teacherswho realising the stupendous mission oftheir profession create a race of idealcitizens out of the children that are putunder their care. We want parents who fullyunderstand the responsibilities that lie upon theirshoulders and train boys and girls to become self-less servants of humanity. And hence Socialismsends its cry to all politicians, all economists,all philosophers, all idealists, all teachers, allparents, all those who draam of a reconstructionto engage themselves in the noble task of making

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it easier for the new social consciousne s todescend. It expects every man to do his duty andcontribute his mite for the reshaping of thisworld. Only as those who have, give with joyo-us hearts for the common good of humanitycan socialism be brought into being. TheosophicalSocialism sends out this call of duty to all whounderstand and believe in wise reconstruction ofthe world.

It is a law of biology that only around asmall nucleus does nature build cells that forma living organism. It is only through this nucleusthat beautiful structures can be created. Inthe nucleus lies the promise of future* glory.Nature does not work with madness, nor does itstart its building operations without planningout everything. In the small and insignificantnucleus of to-day nature sees wonderful perfec-tion of the future. It is only around a .nucleusthat appropriate cells required for a particularorganism are drawn and remain welded together.This does not exist merely in the field ofbiology. Even physics tells us that all matterexists because of a nucleus round which itselectrons and protons ceaselessly move. This is

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a law applicable to human relationship also, fora human being draws around him only suchfriends as those that fit into his mental oremotional nucleus. Not only have physical atomstheir nuclei, but even human emotions and thoughtshave their central points round which all emo-tional and mental actmties move. It is a factthat a particular thought has a tendency toattract thoughts of a similar nature. This lawof biology is at times called the theory of vibra-tions in spiritual parlance. But this is a law notapplicable merely to individual human beings,it apples as well to human societies. It isthrough small nuclei formed by human beingsthat social changes are easily brought into being.Such nuclei attract in ever-increasing measurehuman beings who are inclined towards newchanges in society. Complicated as a humanorganisation is, these nuclei are formed in diverseways. First is the ideological nudeus roundwhich people oi similar idecds gather and respondto their noble influences. Then is anothernucleus formed of those who have respondedto this idedism yet demand a clarification ofthought. This is a mental nucleus round which

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people try to give practical expressions to theirideals and evolve schemes of social organisation.It is then that these men and women of sameidealism are welded together in ties of loveand friendship^ they become a sort of a groupsoul, a collective individuality and are boundtogether with their unflinching devotion tacommon idealism. It is out of this friendshipthat a new society is built first in small coloniesmaking experiments in collective living, in com-munity sharing, in brotherly behaviour. Thesecolonies are natural materialisations of idealsthat men and women have imbibed and thathave drawn them closer in bonds of unbreakablefriendship. A continuous sprin^ng up of thesecolonies would make it easier for social changesto be effected in the world. We have seenbefore while discussing the sixth aspect ofTheosophical Socialism that humanity can riseto a higher consciousness only through theexperience of those who have made that con-sciousness a normal stage of living. And so ifhumanity is to rise to a new cnscioosness, throughsocialism, it can do so only as larger andlarger number of people are living normally at

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ih'e stage where the world is hoping to corfteift the years that lie befoi^ us. The worldmust have a socialist nucletts before it candream of having a full-fledged socialist society.Such is the law of biolc^y and such is indeedthe law of human society. It is through the exi-stence of numberless societies and associationsthat ideological, mental and emotional nucleifor the future order of society mustbe created. Only with the formation ofthese powerful nuclei, countless coloniesbased on socialist living will spring up insociety, colonies that will reflect the glory ofwhat Mies in the womb of the future. Thesecolonies will be living examples of socialism,they will show to the world what it is to believein the ideal of collective living. They are notescapes from the sorrow-stricken world, nor arethey .replicas of utopian experiments, t'or theyare natural results of ideological and mentalchanges effected in the world. And again whilethese colonies ate founded the citizens inhabitingthem do not keep themselves to secludedhappinesS-they go out to teach other people andwork atnong them so that they, tbo, ma in

tfieir tarn be ideologically 80 fired as to buildsuitable colonies for themselves. It is so to saya voluntary federation of thepe colonies thatwill usher in an age of universal socialism. Thisis a constructive plan of Theosophical Socialism^Although Theosophical Socialists are and willbe engaged in parliamentary work for mitigatingthe evils resulting from modem social structure,although they will educate and organise people'for the purposes of training them hr collectivework, although they will mobilise the intellectualsand the idealists of the world in an army ofideological revolutionaries, although they willwork ceaselessly to change the mental atmos-phere and outlook of the world, although theywill participate in all activities carried on forthe purposes of establishing brotherlKxxl in theworld, they will regard all these as incompletesave as they form colonies giving a glimpse ofwhat the world is to be and creating l^dersfor the guidance of that future social organisation,ll is in these colonies that materials requiredfor the prosperity of socialism will be produced.’Humanity will thus rise to a higher level ofevolution and externalise its social sense through

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the experience of those who have become oile withall humanity. Life dedicated to the ideal of Bro-'therhood is essential for the structure of socialismand it is this life that the colonies will supply.

Theosophical Socialism is not an idle dreamhanging in the air. It has a very powerfulinstrument of its own through which it isceaselessly trying to raise humanity to a newlevel of consciousness. This instrument isthe Theosophical Scciety, founded in 1875and spread out in no less then 49 countriesof the world. It is a veritable League ofNations 'Uniting peoples of all countries withunbreakable lies of brotherhood. It exists in theworld to make this Human Fellowship a realityin the lives of the nations of the world. It gatherstogether all those who are afire with noble idea-lism of sacrifice, those who are ready to laydown their all for the fulfilment of humanity’splan. Not all its members have reached thislevel, but the Theosophical Society trainsto become model citizens, citizens who are notpatriotic by fits and starts but who show forth intheir daily lives the one concern of serving hum-

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fthity. Such U the noble purpose of the TheoSo»phical Society. The chief aim of the Teosophl-cal Society is to prepare the world for a newcivilisation. And it has been doing this workthrough the dissemination of the wonderful tea-ching of Theosophy, throfugh the popularisationof its great ideals, through the imparting ofinstructions regarding races and sub-races, regar-ding the Great Plan that exists for humanity asfor each nation. Universal Brotherhood is going tobe the cornerstone cf the future order of societyand it is to usher in this age that the Theoso^phical Society exists in the world. TheosophicalSociety is a nucleus gathering all who believein the ideal of human fellowship, enthusingtheir lives with the magnificent idealsof the future that lies before humanity^cementing them with ties of boundlesslove. The Theosophical Society, active as itis in this field of ideology, untiringly insistson founding colonies based on brotherly living.The great World centres of the TheosophicalSociety are examples of true socialist and com-munity living. These centres ever send out raysof inspiration to hundreds of the members of the

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Theosophical Society living in various cornersof the world. These centres ever remind thefellows of the Theosophical Society that theybelong above all else to a band of servers pledgedto stand by all those who suffer and are un-happy and to dispel the darkness that surroundshumanity. It is true that all members ofthe Theosophical Society have not yet reali-sed their stupendous responsibilities but that isdue to the failure of individual ! members ratherthan due to some inherent defect in the teachingof Theosophy.

The call of Theosophy is the call of service.The more’ a man understands Theosophy, thegreater servant of humanity he becomes. To bea Theosophist is to be a Socialist of the truesttype...not merely by professions but by actualliving. Theosophy teaches men and women tolive at a .level of consciousness where humanityis to come after a lapse of many years. It takeshumanity higher by the very reason that ittrains its citizens to live a higher life. Theosophyis the key that unlocks the door of humanhappiness so that true Socialism may be theorder of human society. Theosophy is the idea-

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logical light that illumines the life of humanity.Theosophical Society is the translation of thisideology into a model human organisation-reflect-ing however dimly the great wonder of Theoso-phy. For be it remembered that Theosophy isnot the exclusive possession of the TheosophicalSociety, that it is not Theosophy that belongsto the Theosophical Society, rather it is thatthe Theosophical Society belongs to Theosophy.And so Theosophy must remain as a backgroundof true Socialism guiding and inspiring itsideology. Whether this Theosophy finds anexpression through the Theosophical Society ornot is of comparatively little importance. Butbe it again emphasised; lest we forget, that thisideology of Theosophy must find a concreteexpression in human organisation so that anucleus of future Socialism might be created.And thus are Theosophy and the TheosophicalSociety linked with the future civilisation ofhumanity, the civilisation that will be based onthe principles of true socialism.

But Theosophical Socialists must remainin minority for years to come. For Theo-sophical Socialism belongs to the future and

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will become acceptable in its entirety tolarji^ sections of humanity only when theyhave reached a new level of psychologicalconsciousness. But to-day it is not offered tolarge masses, it is offered to the leaders ofhumanity, those who profess to lead humanityto a better order of society. If they can graspthe fundamental principles underlying thisscheme of social reconstruction and can reachto a higher consciousness in their individuallives, humanity will adopt a new mode ofliving ere long. It is offered to intellectuals, toidealists, to social reformers, so that theymay in^bibe the lofty ideals of TheosophicalSocialism, may gather together these idea*lists and may either strengthen the existingnucleus of this socialism or start other nuclei sothat Socialism may descend from above before it isforced faom below. The world at present is prima*rily interested in socialist schemes of re-const*ruction. Its whole attention is focussed in thedistribution of economic goods. Its entire activityconsists in evolving socialist theories. It is moreinterested in the material side of man thanin anything else. This is due to the domination

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of the higher mind and its expressions nisocial thinking. It is but natural that Theoso-phical Socialism may not appeal to humanity atpresent. It is possible that it may reject itas something visionary and impractical. But thefield of Theosphical Socialism does not keep outmaterial stability as we have seen. Its greatnesslies in the fact, that it does not end there, forit is meant not for people who are only at thelevel of adopting social ideals, it serves also forthose who have reached the level of socialliving and even higher when they have becomeone with humanity. This Theosophical Socialismis ment for pepole of the sixth sub-race andalso for those of the sixth Root Race, theinauguration of which is the special work of theTheosophical Society. It puts this idealbefore society and individual human beiogsin order that those eager » amonghumanity might seize these idealsand try to live a life of socialist living and ofindifference to material happiness so thatthe nucleus of the Sixth Root Race might hestrengthened. Theosophical Socialism d^nandsfrom its adherents not only social tbinkiug but

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isocial living as well as a realisation oi'social unity in their individual lives, so thatthese Theosophical Socialists might serve asunbreakable bridges p issing over which humanitymight enter a realm of true socialism. Theoso-phical Socialism is the programme set for theAryan Race, the programme that was givenby its Great Founder at its inception. Everytace has its programme and fulfils the samethrough sub-races and its national divisions.Mana’s dream of Social organisation must findits highest expression in the seventh sub-raceof the great Aryan Race. It is to preparehumanity and its leaders for that great fulfilmentthat Theosophical Socialism is propagated inthe world. The fundamental purpose of Theoso-phical Socialism is to avoid human suffering byai^aling to leaders of society to adopt measuresthat a>e far-reaching and comprehensive.Although it remains in minority it works forthat glorious dawn when men and women onearth will live as brothers, as true human beings.Lenin said to his fellow-Bokheviks .“ Is it notoar duty to be able to remain for a whilein minority against a mass frenzy ?” This is

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etctcfly what Theosophical Socialists have tc?face for they have no doubt that future lies withthem and are prepared, wiib courage andcheerfulness, to court individual failures so thatthere might be universal success of trueSocialism.

But Theosophical Socialists have no staticconception of society. They do not believe thatSocialism is the final word in social organisation,that there would be no progress of humanityafter it has reached the stage of TheosophicalSocialism. Theosophical Socialism is the culmi-nation of 5th. Root Race but this culminationis only the beginning of the Sixth Root Race.Humanity will reach a still higher stage ofhuman consck*usness and will create humanorganisations far more superior than we caneven imagine to-day. The function of the SixthRoot Race will be gradually to externalise thefaculty of intuition and we at our level of humanevolution can hardly perceive its grandeur. Forlack of a better word, we might say that the futureorder of society in this race will be based onsomething like Spiritual Communism which willbe inspired not merely by human fellowship but

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by a sense of unity with all that lives. MaterialUnhappiness can never exist there. It will be asociety which will have harnessed all the forcesof science and machinery to the cause of socialwelfare and so none will suffer from materialwant. Nay, it will have extended the principleof; material stability to sub-human kinn^doms too.The description of the conditions in the beginningof the Sixth Root Race is very graphicallygiven by Bishop C. W. Leadbaater in his bookon the same subject. As he says'- ‘ Food andclothing are given freely to all-or rather toeach parson is distributed periodically a numberof token in exchange for one of which he canobtain a meal at any of the great restaurantgardens anywhere all over the colony.” Thedream of communism as envisaged by modernthinkers is but a very faint glimpse of whatSpiritual Communism will be in the Sixth RootRace. It is impossible that this -communismcan come till the world has passed to the stageof true socialism and attempts at prematureintroduction must fail, as it failed in Russiajust after the Russian Revolution. It is impossibleto give here various fascinating features of the

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civilisition that will come into being ^Vith theSixth Root Race. There will be no private pro*perty, not because state will ban its existence,but because people will not need it. It willbe a civilisation not based on money, but onculture and spirituality, a faint reflection ofwhich was diseased while consideringthe Aristocractic democracy of The*osophical Socialism. People then will not be somuch concerned with outer schemes of socialorganisation, for this communism will be based onuniversal love. It will be a society which willfeel its unity not only with humanity, but willinclude in its Brotherhood the sub-human as wellas the super-human entities. The stage of SpiritualCommunism is very far and yet it will comeinto ttee world only as spiritual nuclei are createdin humanity. All those who live a life ofspiritual purposes are making the emergence ofthis Spiritual Communism easier in the world.It is the task of the Theosophical Society toprepare men and women who will lead theirlives from now in a manner that will make thisdream of Spiritual Communism a reality in thisworld.

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Spiritual Socialiatn, Spiritual Commauiatn andyet a stage higher than this, the stage -whichhumanity will reach in its Seventh Root Race.With our minds we cannot gauge its stupendouswonder. It must be a stage ol Spiritual Anarchism,stage when human beings will know themselvesas spiritual kings. Let us hear what Dr. Besanthas to say about this stage of human civilisation,a stage that will come after many cent-uries, a stage when humanity will be externalis-ing its Divine sense, the sense of Atrna, thesense which relates man to his ultimate source.She tells us :

“ In the Seventh Root Race { that is adangerous subject at the moment ) you will get acondition where we shall need no laws: not theanarchy of the present but the order which comesfrom the development of the ‘‘ Inner Ruler Immortalin which every man is a law unto himself, becauseself-ruled from within. That is a very very Jong wayoff, but none the less it will come”.*

But this anarchism can never be introducedto-day for its introduction and even its preach-ing to large masses of people most na^aiv gravest

« Brahtnavidya—A. B.

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danger to society- It will come when humanbeings appropriate to that stage will be born.It will come when people have passed throughthe stages of Theosophical Socialism andSpiritual Communism. This is the highest stageset before humanity when men and women willrealise themselves as truly divine and willrule themselves from within No longer willhumanity require the machinery of state to

compel its citizens to act in a particular way.Citizens will themselves be moved by innercompulsion so that ‘ Men will do what is best,kindest, sublimest, ’ at the will of the

Ruler within.

Such is indeed the glorious future that liesbefore us, one by one as humanity externalisesvarious latent faculties in man, will this exquisitedream materialise before us. In order to makethis dreem a reality, a suitable human materialwill be inevitable, and so while humanity atlarge might take centuries and centuries to cometo this realisation, there will be a few individualswho even now will train their lives so that they

live a sublime and noble life obeying the Inner

Ruler within. These are not doctrines to be

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preached to the masses, the doctrines of comm*uism and anarchism, bat to be lived by thosewho aspire to become real leaders of humanity.While humanity finds itself in desolation anddespair, let those who can see these wonderfuldreams try to put new cheer and courage intothe hearts of humanity. With all the sorrow andsuffering around us, we are marching towardsa glorious future. Let us with our thoughts anddesires, with our ideals and our actions try totake humanity nearer and nearer to the greatsummit which is its sure destination.

Those who follow these great ideals mustface a world that will refuse to appreciate them.The world will ridicule them, even oppress them.But such has always been the lot of idealists.And yet it is true that the world has always followedthem. The greatest strength of aU idealists lies intheir willing crucifixion for the sake of their fdeals.It is out of this crucifixion that a great powerwill be generated that shall make all humanitybow before these ideals. And so Theosophical■Socialists mnst remain in minority for it is thisminority that is their true strength. The worldhas always gone the way its minority hat shown

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with its idealism and with its sacriHcs^ It issmall minorities intent upon some definite porposethat I have changed humanity in its long history.The numerical weakness of Theosc^hical Socialism ris reaUy its spiritual strength* The path ofTheosophipal Socialism is not one which is strewnwith roses, it is the way of pioneers whomost always bear the brunt of the battlstwho must suffer in order that others mightbe saved from that suffering. To court impri-sonment or even execution is no doubt veryhard, but to suffer ridicule and oppression dayafter day and yet to remain faithful to one’sidealism is harder still. And it is this that isexpected of Theosophical Socialists. Let themever keep before them the following words ofBertrand Russell:

"Those who are to begin the regeneratioB of the'‘world must face loneliness* opposition, poverty*obloquy. They must be able to live by> Truth andlove, with a rational unconquerable hope. Thhy mustbe honeel and - wise, fearlesa and guided a

consisteal purpose# a body of ifien and^ %rofttefr' seinspired wUl conquer* thougls' ;in<* a long thcr/

outei: world. Wisdom and> hope are^ what the world <

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ncadi though it tights aguia«t them it giveS'it*•rosgect to thorn in . the end.” *

It is this wisdom and hope that Theosophi-. cal Socialists must.'give tO 'dje ^worid- and suffer• whatever comes while discharging tbetee duties.•We have 4o. create a s(mittial 'hope in hoittUnitywhale everything seems to -be dark -anddesolate just as St 'Augustine ’Wrote thethe city of God putting spiritual hope in placeof material reality that was destroyed".

It is this hope that will live and inspire humanityeven in the midst of ruin and destruction.While 'the whole world stands confused andperplexed, let Theosophical Socialists createthis new hope and of a surety the wholehumanity will sooner or later realise the greatvalue of this wonderful dream of TheosophicalSocialispi. The world needs Theosophy aboveall else although it might call this need by anyother name. Let Theosophical Socialists becomethe torch—bearers of light in the midst of intensedarkness that has enveloped the whole world.Theosophy is the elixir, and it is the function

• Why Men Fight—B. Russell.

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of all Theoso|4ucal Socialists~not necessarilymembers of the Theosophical Society bat allwho accept this idealism and are prepared towork for it-to give this elixir to the dyingworld, no matter what opposition they haveto face* Let them remember that ont d theirsacrifices and crucifixions will arise a betterhamanity that will make Theosophical Socialisma reality in this world.

Second Section.

PSYCHOLOGY.

Racial & National.

Contents.

1 The Great Interrogation

1

2 Evolution in Pre-Aryan Races

... 40

3 Evolution in Aryan Reces-Part I

... 74

4 Evolution in Aryan Races-Part 11

... 102

5 Evolution in Future Races

... 137

Chapter I.

The Great Interrogation.

** The story of human evolution is a record

of the lyifolding of potentiality into power for thatwhich man already is in essence, he must also becomein active expression, a self-conscious creator like theArchitect of the universe whose life he shares/' ^

Prof. J. E. Marcault.

f

Is the univesrse we live in “ a fortuitoasconcourse of atoms” or is there some Patternbehind it? Are all events appearing in the worldmere sporadic happenings or are they controlledby some Guardian Agency? Is every event in

* Evolution of Man~Prof. Marcault.

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history merely at the mercy of some heavenlyGod or is it proceeding to some Final Good ? Ishuman history a record of accidental experiencesor is there some Intelligence behind it ? Is man-kind merely groping in the dark or is it movingto some Predestined Goal ? Is the world a batt-leground for the satisfaction of individual whimsor is it a School for the unfoldment of all that isbest in man for the enrichment of humanity ? Ishumanity a mere lump of clay to be moulded byits Napoleans and Cromwells, its Mussolinis andHitlers, its Lenins and Trotskys, or can somePurposeful Design be discerned behind the emerge-nce of outstanding personalities and the outbreaksof revolutions ? Is it possible to give a satisfactoryreply to the *whys’ of history ? Why did Francewitness a Revolution in the 18th. Century and noother country ? Why is Spain submerged by anar-chist activities so much so that even her Socialismtends to be anarchist ? Why out of all the Latincountries did Spain first grant political franchiseto women ? Why is China tom to pieces by inter-nal chaos ! Why did Sun-Yat-Sen emphasisethe need of China growing out of its family loya-lties ? Why does India still live although many

3

other civilisations like that of Babylon, Syria;Egypt, Greece, Poire, have disppeared from theworld-stage ? Why do parties seem to be workingmore satisfactorily in England than in most of theEuropean countries ? Why did Greece rise to agreat artistic peak and not any other nation of theworld? Why have the Italians rallied round Mussolini?Why did socialism find its emergence first inRussia and not in any of the more advancedcountries of Europe 1 Why are political mnrdersso common in Japan ? Why are the Japanese sovery expert in business and in capturing worldmarkets ? Why is Japan so very narrowlynationalistic ? Whay does France adopt a verynarrow nationalist attitude in all her dealingswith other nation states in the League ofNations ? Why did Hitler rise to such prominencein Germany ? Why is Prussianism a synonymfor miKtarism ? Why does England find it sovery difficult to adjust her relations withIreland ! Why have European legal systems beenvery largely based on Roman models ? Whydoes England carry on its administration with anunwritten constitution ? Why is India so verymuch fascinated by the Communist experiment

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in Russia? Why ia the working ot politicalparties so very efficient in the United States ofAmerica ? Why is Hitler talking of racial purity ?Why is Mussolini extolling the virtues of war inmany of his orations ? Why is Hitler so eagerto keep his relations with Britain quite cordial ?Why does Mussolini look at women with contemptand regard them as mere possessions and decorationsof man? Why does Hitler believe that realplace for woman is in kitchen and in familyand not in factories or political and socialactivities ? Why did England precede other countriesin Industrial Revolution and in the adoption ofmachinery as the mode of production ? Why hasEngland been free from ‘ bloody ’ revolutions ?Why has England such a colonial empire which isan envy of other nations of the world? Why didFrance and Portugal fail to conquer India ? Whyis French Government so very centralised andwhy does America base her political institutionson the principle of Federalism? Are these andmany more of such happenings mere chanceevents in history ? Or is there some intelligentanswer in reply to these innumerable questions?These arc the questions that must arise in the

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minds of every intelligent man and woman of today. Earnest among these try to seek theirsolutions in religion and philosophy, in scienceand social history. Modern man is indeed ina state of mental turmoil and all the varioustheories of history and social progress propoundedby thinkers and philosophers are but ways tounderstand this great human interrogation. Isthere a Plan behind all happenings in history ?Is there a Design in the universe ?

Orthodox religion tries to answer these ques-tions by telling us that the whole objective worldis an illusion, that nothing but God exists andhence it is futile to understand that which isunreal. Or it says that the universe is just acrystallization of the Dream of God and allthe happenings in the world are caused byHis wire-pulling and none can understand theworking of the Divine Mind. Or again it saysman has but to resign himself to His will andthank Him for whatever fate comes to his lot,hoping for ever-lasting Bliss in heavens above.Although these answers of religion are notentirely wrong, they have failed to satisfy theintellectuals of our age; at least they have failed

6

to explain the various events in history and haveappeared more like escapes than explanations.

There have been numberless idealisticphilosophers in the world who have imgined thewhole world process as marching to an AbsoluteIdea which God has placed as the fulfilment ofthis world. But the theories of these philosophershave been far from definite, for they have failedto trace the process of world evolution in harmonywith this idea. They have taken shelter in onlyone comfort that since God rules the worldeverything must sooner or later reach the greatheights on which He stands, ever watching theevolution of humanity. Beyond this they do notoffer any explanation, for even this theory doesnot reveal the meanings of various historicalevents. These idealistic thinkers have failed toshow orderly steps running through history.Although these theories are not quite wrong,they have been very vague, too indefinite torender os any help in understanding the historicalprocess. These philosophers, like orthodox religi-onists have been far more interested in ultimateideals than in the evolutionary process whicheads to the realisation of these ideals.

7

There have been Materialist philosopherswho have evolved their own theories of humanprogress. As against the idealistic philosophers,they have discarded teleology, the existence of anAbsolute Idea to which humanity ever progresses.To them the explanations of these idealists haveseemed to portray absolutely static conceptionsof history. They have failed to find any commonevolutionary thread in all the theorieSi either ofthe idealists or of the orthodox religionists. TheseMaterialists have thought of the world as evolvingmore or less on the principles of Darwin. Humanevolution according to them is just a process ofnatural selection through the ‘‘survival of thefittest,’’and not a matter of teleological movementor some plan guided by an intelligence. They havetried to explain all historical events in terms ofmatter, or better still in terms of economics, likeMarx. Not teleology but technology has seemedto them to be the guiding factor behind all thehappenings of history, both individual and racial.With a keen analysis of social forces thesematerialists have tried to explain all human his-tory through matter and its movements. Now evenaccording ' to modern science, matter is not a

8

basic reality, but only an emanation of life. Hencethese philosophers have dealt only with theoutward expressions of social life, that is onlywith the process and not with the causes ofthis process* These materialists have partlyanswered the ‘ how ’ of history, but the ‘ why ’ ofit has remained utterly mysterious to them.They have been able to describe in minutestdetail the process of the French Revolution, theforces that intensified it—but they stand silentbefore the questions: “ Why did this Revolutionhappen in France ? Why did France unfurl thebanner of political liberty ? ” They have told usof the prosperous periods of Greece producingwonderful creations of art, but they have failedto explain to us “ Why did not England in herown phenomenal prosperity produce similar artcreations 1 ” They have narrated to us the diffe-rences in French and American systems ofGovernments but they have hardly explained tous the reasons for these differences. They havedescribed Napolean as an imperialist, Mussolini asa Fascist, Hitler as a rank reactionary, butthey shut their eyes to the problem: “ Whydid Mussolini come to power in Italy ?

9

Why was Hitler born in Austria ? WhyNapolean thrived in France ? ” Such events inhistory whose explanations are evaded byMaterialistic philosophers can be infinitelymultiplied. The only answer provided bythese philosophers is, that these things aresheer accidents. A revolution would have occuredanywhere, that it occured in France was a sim-ple accident. To say that there are chances inhistory is not to explain history. And soeven this philosophy does not throw muchlight on the problem of human history.For just as religious interpretations of historyare found inapplicable due to their philosphiesof escape, just as idealistic interpretationsare un-satisfactory because of their ignorancewith regard to intervening steps, so do wefind that materialistic philosophies are brokenon the*rock of ‘ chance.’ The moment a philoso-phy introduces an element of chance, it ceasesto be an intelligent philosophy. If history isstrewn with chances, we are left in utter darknesswith regard to the future of humanity. We needa philosophy that not only explains intelligentlythe past of humanity, but throws a light on the

10

present, and enables us to foresee the future.Materialistic philosophies with their elements of‘ chance ’ in history, must evidently fail to do this.

And then when we turn to modern science,we find that even this stands confused beforethe mighty universal panorama Once upon atime it felt very optimistic about its own disco-veries—but today, it refuses to pronounce finalopinions on the nature of this universe. Onething is certain, it has come to the conclusionthat nature progresses along some well-thoughtout plan. From tiny satellites in a solar systemto mighty globular and nebular clusters, thereis orderliness in the universe, atleast,that is whatastronomers have come to regard. This idea ofDesign is being expressed by ever-increasingnumber of scientific thinkers of today. But thisis in the region of nature and not in the^ realmof man, and so it might be stated that thisscientific trend has nothing to do with historyand human evolution. But is not man a part ofnature! If teleology is a possibility in nature,why can it not be so in the affairs of humanity?Perhaps man regards himself too great to beguided by some teleology! But modern psychology

11

tells us ihat “behind all varying lines of individualand collective action, laws are to be found, laws,which all of us in our utterly varying stages ofconsciousness follow-consciously or unconsciously.”And so this means that even man, whether helikes it or not, is being ruled by some laws,not only in his individual behaviour but evenin his collective or social activities. It means thathuman history is guided by some laws. Whatthese laws are, has not been explained to us bymodern psychology, just as modern scientificthinkers do not tell us what the plan in natureis, although they assert that there is orderlinessin nature. Social scientists like Sir Arthur Kiethtell us that races of humanity have all theirpotential programmes which they fulfil in thecourse of their evolution. What these potentialprogrammes are, is a question that is still shroudedin mysitery. And so we find that natural science,modern psychology and social sciences all tendto one supposition, that there is orderliness innature, that there are specific laws guidingboth individual and collective actions, that thereare potential programmes to be carried out byvarious races of humanity. It seems that these

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natural, psychological and social sciences arethrowing more light on the problem of humanevolution than the philosophies we consideredabove. But if these philosophies contained elem-ents of eacape, ignorance and chance, thesescientific interpretations are yet far from complete,for, although they show us the direction in whichto search for the solutions of the problems ofhuman history, they do not offer us a definiteclue to its understanding.

Alone among numerous philosophies of theworld. Theosophy offers an interpretation of hum-an evolution which makes every event in historythoroughly intelligible. Theosophy neither seeksescape into some Absolutism, nor keeps any.hingindefinite, nor does it leave things to mere chance.It stands on science, but takes modem science,present-day psychology and western sociologyfar far into the region which passes even theirimaginations. It completes what these scienceshave left incomplete. It is not wrong to say thatTheosophy assigns to each philosophy its ownrightful place. It neither rejects them in toto,nor does it accept them completely. One might

13

say that Theosophy has more religion in it thanthe greatest theories of religious inter-pretation of life, that it is more idealistic than themost idealistic philosophies of the world, that it ismore materialistic than materialism itself, thatit is more scientific than the profoundest sciencesof the world. And yet Theosophy is more thanthese. Let us see how Theosophy enlightensus on the problems of history and humanevolution.

Theosophy declares that there is a Plan inthe universe according to which gradual evolutionof things and beings proceeds. There is no inde-finiteness about this Plan in Theosophy. We arenot here concerned with the evolution of sub-human kingdoms and hence we will only discussthe Plan for Humanity as envisaged by Theosophy.It tells us that humanity marches onwards inits evolution through various races and sub-races,that emerge on the world-stage, from time totime. According to Theosophy there are SevenRoot Races with their Seven Sub-races, eachhaving seven Branch Races, through whichhumanity marches on to its goal. So far, in thehistory of the world. Four Root Races with their

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respective seven sub-races and branch-races haveappeared, the Fifth Root Race is just nowspread all over the world and five sub-races ofthis Root Race with all their Branch-Raceshave already appeared. All these races form thehistory of humanity. The sixth and the seventhsub-races of the Fifth Root Race and the Sixthand the Seventh Root Races are still in thewomb of the future. The beginnings of the SixthSub-race of the Fifth Root Race can even now bediscerned from the new Racial type that isappearing in America. Theosophists are notalone in talking about races. Modern sociology tellsus that there have been three races so far in huma-nity and they are the Black, the Red-yellow andthe White. These are the Lemurian.the Atlanteanand the Aryan races in Theosophical terminology.But Theosophy says that there have been tworaces before these whose historical and geologicalrecords are not available, particularly becausehuman beings in those races did not possessdense physical bodies, as we do today. Modernsociology, although it records the existence ofthese three races, fails to give us any purposewith regard to them. Theosophy believes that

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these races are no mare chance-happenings, nofreak of nature. Each race, as well as its sub-race,has to fulfil some fundamental purpose and it isbecause of that, that they are brought intobeing. Dr: Besant tells us: Races are classes inthe School of God/’ Just as every school hasits own curriculum, so has this School of Godwhich Theosophy calls the Great Plan, andeach class in this School has to complete thatpart of the curriculum which is assigned to it.Each completes its part through seven sub-racesand even through branch—races. Dr. Besantsays that the evolution of humanity proceedsby ‘ divisions of human stock into Races andsub—races and the sub-races again sub dividinguntil we get great families of nations ( branchraces), nations and so on. ’ While describing theseRaces she tells usi

as you study the differences of Races,

a great characteristic comes out in each as its mainmark, and all the civilisation is built upon it. And soyou find link after link as it were of great goldenchain of humanity; and each link has its own beauty,each link has its own place in the wonderful chain. ** *

* World problems of Today.—A. B.

16

Thus is human history a golden chain linkedtogether by various races that have appeared,each race developing its own characteristic, itsown music so as to enrich the Great Orchestraof the Divine Plan. All the different civilisationsthat have emerged in world-history are reflectionsof the special traits that belonged to the race-iinwhich they flourished. Every race has a particularnote to strike and it continues to exist so longas this note is not completely mastered.The moment this is done, the race disintegratesand humanity passes on to a next and a higherphase of its life. And so behind the rise andfall of civilisations, behind the emergence of greatpersonages, behind the shooting up anddestruction of great continents is the MightyHand of the Great Plan, ever graduallyraleasing its beauty and and fulfilling its purposethrough Races, sub-races, branch rac^s andnational divisions of these. This then is the cont-ention of Theosophy with regard to human histrory.But some might say this is ail vague, and ask“how does this help us to unravel the mystery ofhuman evolution?” To say that each race has aparticular note to sound is all very well, but hew

17

does history become more intelligible by makingthis statement ? How does the past of humanityget enlightened because of this statement about theexistence of Races ? How does it enable us tounderstand the present? How can this theoryhelp us to foresee the future? Is not thisTheosophical interpretation of history as vagueas the assertions of other philosophies, aboveconsidered ? Yes, but Theosophy does not merelymention this. It sa3rs that there are specificlaws according to which these races are bornand unless we understand these laws, we cannever perceive the grandeur of the Great Plan,nor can we successfully answer the problemsof history, much less can we see the present inits true perspective and peep into the future thatone day must become as real as the present.These laws of racial development make humanhistory .entirely intelligible and enable us to ruleout every element of chance from all its happen-ings.

The real credit of expounding these lawsof racial development, of explaining the workingof the Great Plan in all its various details, ofevolving a few fundamental principles that run

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like a common evolutionary thread behind allhuman history, goes to a man, very slender inbodily structure, intensely shy d facing largecrowds, wonderfully modest inspite of all hisaccomplishments, very keenly intellectual, supremelyreverent, unfailingly intuitive and exquisitelyclear in his expositions. Such a man is Prof. ].E. Marcault, the Principal of the TheosophicalWorld University,London, and now the General Sec-retary of the French Section of the TheosophicalSociety. Dr. G. S. Arundale, the President ofthe Theosophical Society, while on his European

tour, recently wrote about him: “ we were

met by that great Theosophist and GeneralSecretary of the French Section, ProfessorMarcault. His keen intelligence and deep intuitionare immensely vivifying, while his devotion toTheosophy and to the Theosophical Society areof the greatest value to the Masters’ work.” Itis no exaggeration to say that but for histheories of Racial Evolution, the idea of the GreatPlan would have remained vague and perplexingeven in the Theosophical litreature.Of course,he hasderived his inspiration from the * Secret Doctrine'and the Mahatma Letters to Mr. Sinnet,’ but

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then, without his interpreting of these great works,we, the ordinary people, would have been lost inthe mysterious labyrinth of these books. He hascontributed something so very wonderful andunique, that in years to come he will be recogni-sed as one of the greatest makers and mouldersof world-thought. He has rendered an invaluableservice, not only to Theosophy and theTheosophical Society, but, to the humanity at largeby presenting a picture of world-evolution in allits exquisite beauty. One might saythat Prof. Marcault is the Darwin of the 20th.Century, for just as Charles Darwin showed acommon' evolutionary thread in the confusingfacts of Botany and Zoology of the 19th Century,so has Prof. Marcault given us an unfailingclue in the perplexing mass of facts gatheredby sociology, psychology, ethnology, archaeologyetc. so that evolution, both racial and individual,has become quite intelligible to us. To saythat his theories throw light only on history isreally to belittle the importance of his epoch-makingcontributions. For the fundamental laws of humanevolution which he has so very explicitly propo-unded are such as throw a powerful search-

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light on the problems of civilisations, of religioil^^of cultures, of sciences, of arts, of litreatures, ofmythologies, of history, of politics, of economics,of sociology, of pqi'chology, of education, ofethics, of ceremonies and of every conceivablesubject of human interest. In the light of histheories, history of human civilisations does notremain a sealed book of mystery; it becomesabsolutely plain. No doubt, he has been assistedby a very illustrious band of workers, which, underhis superb guidance, is carrying on researchesin many departments of human activities. Heand his noble band of workers are rendering aremarkable service to all humanity, not only byinterpreting the past of human civilisations, but bypresenting a vivid picture of the future, whose signsthey perceive in the present. When politiciansand statesmen, when teachers and parents, whenscientists and social refornrters, when writers andartists fully understand the theories of this remarka-ble man, they will find a new inspiration andimpetus in their activities; nay, they will thenbe not blind, leading the blind, but, wiil becomereal leaders of humanity, who understanding thesigns of the times will carry the world onwards

21

atid forwards to a glorious future. Before weconsider the actual theories of Prof. Marcault,let it be stated, in the interests of those who arenot Theosophists, that he was formerly a professorof Psychology and French Litreature at theUniversities of Grenoble, Pisa and Clareroent. andthat he was already a highly respected Intu-itive psychologist even before he formulated histheories of Race Evolution. Beatrice Ensor, theEditor of ‘ New Era, ^ one of the finest journalsof New Education in the world, while writingabout him some fifteen years ago remarked:

Prof. Marcault has not only made a studyof the *New psychology and the child with spe-cial reference to the Intuition and the new typeof child ( the Intuitive) but he is also a memberof the teaching profession, and brings the fruitsof his practical experience for us toshare.”* Such, indeed, is the tribute paid tohim by one, who is a great student of psychologyand pedagogy. Truly is it a fact that Prof. Mar-cault is well-versed in the sciences of the westand throws a new light on them, through his torchof Racial Psychology, inspired by a profoundunderstanding of Theosophy. Just as Darwin’s

22

' Origin of Species * revolutionised most ofthe scientific conceptions of the last century,so will Marcault‘s theories of the Evolution ofConsciousness bring about radical changes inthe psychological conceptions, concerning civili*sationS) both of the past and of the future.

At the outset, let us see what Prof. Marcaulthas to say regarding the process of human evo*lution, let us see what is his conception of thegrowth of mankind, through the ages. Only aswe understand this, shall we be able to graspthe fundamental laws underlying this progress.He tells us in his * Evolution of Man;’

“No mere chance could have produced theorderly steps of progress which the human race hasfollowsd* Infinitely varied though it be in the richnessof its details, the steady advance of the flowing tide ofprogress is clearly seen* Individual waves offamilies, tribes and nations may rise and fall, andbreak themselves upon the shore, but each suchwave creeps a little further forward than its prede-cessors, and so the tide of humanity as a wholeslowly advances.”. *

* “Evolution of Man” Prof. J. E, Marcuult.

23

Thus is humanity ever progressing forwardand there are no retrogressive steps in its longhistory. A particular civilisation might seem tous less evolved than its predecessors, but weoug^t not to compare the rising tide of todaywith the full tide of the past. Every wave ofhuman civilisation takes humanity onwards andalthough it might miss the beauties of the wavesthat preceded it, it has its own grandeur topresent. And without the contribution of eachwave, the sea of human evolution can never becomplete in its majesty. There is anotherimportant point to be considered in the abovepassage'. It says or rather implies, that civilisationsappear in the world, they rise to theirhighest peaks and then slowly disappeaci oreven suddenly collapse. The civilisationsthat follow have to cover the sameground*that was traversed by their forerunners;but while they cover this ground, they go astep further, even as the waves of a sea, flowingin quick succession outbid each other. And sothe oft-repeated phrase that history repeatsitself is true, but not in the ordinary sense inwhich it is understood by us. History does

24

repeat itself, but on successively higher planes.One ought to say that history recapitulatesitself and after each recapitulation carrieshumanity a little further. The law of re-capitul-ation is recognised both by biology and modernpsychology. Prof. Marcault applies this same lawto the field of civilisation. This cyclic law ofhuman evolution has to be grasped in its com-pleteness, if Prof. Marcault’s theories are to beunderstood. This law declares that humanevolution does not proceed in a straight linebut in spirals, more like the waves of a seathan the shooting of a bullet. People expressgreat disappointment at the modern civilisation,either because they look merely to the mountainsides and contrast them with the glorious summ-its of he past, or they do not take intoconsideration the whole progress of humanity,but point to some isolated instances offailures, of nations and individuals. But solong as we do not know the Plan, thepurpose of the Plan and the potentialities ofeach civilisation that appears for the fulfilmentof the Plan, so long this mistake of regardingthe world as going backwards be committed. And

25

so, cJthough the laws of re-capitulation and con-tinuous human progress are necessary for theunderstanding of the process of evolution, . theconsideration of this process of cotinuousadvancement requires to be thought out ingreater detail, in order to open the dead-lockof civilisations.

Now what is this Plan and what are its (^?:presisions ? How does it unfold itself ? Hpw ,d,oe6human evolution proceed? In the , univer^. wefind a duality of life and form. There are countlessforms, diverse from each other, in the world;-and behind all these forms, there is a life whichruns like an electricity. Bu,t, just as,, electricityiis invisible and requires a poijit through whichit can manifest, as either heat or sound,.sodoes life need a point thrpugh which jit canunfold itself through myriads of forms. Thispoint where life meets. .oU|ter form is termed;Consciousness. ‘ Life turned outwards isConsciousness ’ so says Dr. Besant, in her ‘Studyin Consciousness.* And so, in the world we findnot duality of life and form, but a trinity oflife, form and their meeting place which is

26

Consciousness. This question of consciousness isvery important in understanding Marcault’sprinciples. For, his theory of Racial Evolutionis based on Consciousness or the relationshipbetween life and form, as he terms it» Prof.Marcault says that the relationship of life andform is not a constant thing. There is acontinuous change in this relationship, i. e. themeeting place of life and form is not alwaysthe same. As on a ladder, this point ever shiftshigher and higher as humanity evoVes. In fact,humanity’s evolution can be measured by therung at which its life meets outer forms. Andso, the history of humanity is the history ofthis changing relationship between life and form.Life has infinite possibilities, but it manifestsitself through certain phases of consciousness.And so the record of human evolution is to beseen in the unfoldment of the phases of«humanconsciousness. There have been destructions offorms where the manifesting life has requirednew point of meeting or a new phase ofconsciousness. If we try to look at history fromthe standpoint of its forms we will never beable to understand any plan or purpose in

27

human evolution. It is because of this thatmaterialistic philosophers have told us: ‘‘ Howcan there be any plan in the destruction ofcontinents and mis^hty empires ? ” Humanevolution looked at from the standpoint ofconsciousness does not present this problem, forit recognises that behind these destructions isproceeding a change of relationship between lifeand form. With every change in this relationship,new forms or new functions as life’s instrumentsare created. The purpose of evolution as wehave seen in the beginning of this chapter is toturn potentialities into power, or in other wordsto objectivise the Seven faculties or Principlesof Man. It means, that what is potential in lifeis to be made a function of consciousness, andthe evolution of humanity presents nothing butthis process of objectivisation. According to Prof.Marcault*, there are seven faculties of consciousness,or seven points at which life meets outer formand each point is successively higher than theother. These seven faculties of consciousness areas follows:—

Chart A.

1. Perception :— Passive : the building

28

of a stable mechanism.

2. Action ;— Dynamic *. Consciously dire-cted motion.

3. Emotion {— Impulsive ; the immediate

reaction to environment.

4« Analytical Mind:—Separative : analyti-cal, logical, personal mind.

5. Synthetic Mind :—Unifying : Synthetic^co-operative social mind.

Intuition {—Universal Impersonalityof thought and love.

7. Will :—Energising : Concentrated, purp-osive driving power.

Let us see what each of these phases of consci-ousness represents. How can we understand themanifestation of each phase of thisconsciousness ?We have seen that consciousness is the meetingplace of life and form, or in other words it islife’s way of looking at the world. These sevenphases are as it were seven windows, with glasspanes of seven colours, each at a higher floor,throu-

29

gh which hnman beings look at the univefsalscenery. Now what does the first window withits seven coloured shutters present to us, whatis life looked at from this window of Perception ?Man at the level of perception can understandlife only through a variety of sensations,a passive movement of bodily limbs,an influence of parental environment, aninterest in the wonders of nature, a responseto stable social institutions, an imitation of whatothers do and through a perfection of receptivityto outer stimuli. +++ When we say that a humanbeing is at the level of perception, we mean thathe gathers experience in the world throughthese ways. In the life of an individual weknow that early years of infancy are chara-cterised by these phases of consciousness.The second level of consciousness, the Activitystage of, human beings, is mark(jd by a fondnessfor constant change in surroundings, byextreme mobility, by formation of relationshipsin play and work, by interest inadventures, by establishment of teams for usefulactivities, by willing obedience to the ord-ers of captains and generals and by an urge to

so

dare everything. +++ This level of consciousness isseen in little children when they are fullof ceaseless activity and want to destroythings when not given opportunities to expressthis urge to activity. The third levelof consciousness, that of Emotion, ischaracterised by a desire fc,r family surroundings,by doing some work for friends and relatives,by forming contacts with persons of opposite sex,by an interest in religion, ethics, romance,poetry and astrology, by celebration of variousfestivities and organising of caste and familyfunctions, by a love for mysticism and by a desirefor ascetic life* +++ This stage is clearly’ to beseen in the adolescent period of any boy or girl.It is not contended here that all these elementsare to be seen, all at once in human beings atthis level. The fourth level of Analytical mindis represented by formation of individnality,by a revolt against authority, by a love forpersons engaged in science and freethinking, byan interest in science as well as in business, byworking in nationalist and political organisations,by a discarding of all truths, save those whichappeal to reason and by an emphasis on the

31

perfection of outer forms.+ + + One does see manyof these traits in the life of students who haveentered Colleges and Universities. The level ofSynthetic mind is characterised by a sensitivenessto human contact, by a spirit of martyrdom, bya desire for friendship with the opposite sex, byan interest in philosophy and idealism.by a serviceof humanity and sacredness of institutions, bycommunity living and by an emphasis on inter-national outlooks. + + + The level of Intuitionis marked by its reponse to culture, by its dyn-amism, by its universality of love, by its interest inthe sciences of Time as against the sciences ofSpace, by service of all created things, by itsreletivism and creativeness and by its emphasison spirituality. + + + The last and the seventhlevel of consciousness, that of Will, is represantedby a response to an Inner urge by an executiveability, , by nobility of behaviour, by anunderstanding of universal causation, by acomplete sacrifice for human good, by amastery over forms and by a perfectionin action and expression. +++ These varioustraits here enumerated do not exhaust all thequalities that each phase of consciousness

32

represents. This enumeiation is given just tomake these levels of consciousness clear by afew salient points. We have seen that the fourlower phases are to be found in all human beingstoday. The higher three are to be seen in veryrare cases, and the reason for this will be givenwhile considering these levels of consciousnessin relation with races of humanity. For justas these characteristics are to be found inlives of individuals so, are they to be seenin the life of hnmanity, through its successivestages of races and civilisations. Everynation has its own window through whichit looks at the world and the purpose of humanbeings born in various nations is to master thatparticular way of looking at the world, whichis assigned to it. Differences in various civilisa-tions are due to the fact, that there are diverseways of looking at the world and its niyriadsof forms. The apparent similarities to be foundin them are due to the law of recapitulationof history at higher levels. But before weconsider the application of these phases of cons-ciousness to the life of nations, we must haveclear conceptions about what a raee is. About

33

this racial evolution, Prof. Marcault says;

“The whole scheme oi racial evolution canhave nothing but an academic interest, unless it isrecognised that the evolution of the race is themeasure of the unfoldment of the individuals comp-osing that race.” *

This means that in the psychological levelof a race is reflected the stage of consciousnessof human beings, composing that particular race.But be it remembered, that these individuals arenot the creations of the races to which theybelong, rather the psychological growth ofindividuals is the cause of the emergence ofthe races of which they are the constituent parts.The question arises how those individuals reachedthese levels of consciousness ? The onlyanswer to this question, as well as to the problemof Race *Evolution is to be found in the Theoryerf Re-incarnation. Individuals through successivelives have been evolving i. e. have been passingto different stages of consciousness and races andcivilisations appropriate to various levels of theirpsychological growth are brought into being.

* Evolution of Man. Prof. Marcault.

34

To trace racial evolution is to trace thedevelopment of individuals through their successiveincarnations. Unless this fact of Re-incarnationis grasped, the problem of human evolution cannever be fully understood; for without that, anelement of chance must be introduced in theconsideration of this question. It must also beremembered that in every race there are personswho are more advanced than average individualsof that race. It is through these people whohave risen to a higher level of consciousness intheir individual lives after a training in someMystery Schools, that humanity passes to a newpsychological level and with this rise 'in thelevel of consciousness, new races and civilisationsare born. Evolution of humanity invariablyproceeds on this principle. Prof. Marcault tells usi

Unless we reverse the materialistic outlook ofthe sociologists, we cannot see the law o\ humanevolution in its true light. Life ever proceeds fromabove to the below, never from below to the above;the water level in a tank only rises because the)water descends from above.” *

Thus a race is a group of egos evolving at

* Evolution of Man-Prof. Marcault.

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the same level of consciousness, it is a groupof individuals who look at the world from thesame floor of human edifice. A Race means acollection of men and women who have cometo the same level of psychological growth throughsuccessive incarnations in different races. Andso a race is to be judged from the psychologicallevel of its average individuals. Again progressin a race is caused by the rise in the level ofhuman consciousness effected by the descendingof new powers in humanity through the experi-ences of a few advanced individuals. This then isthe conception of a race and the general causeof its development.

And now let us consider the above mentionedphases of consciousness with reference to racesand civilisations and see how this racial theoryanswers all the questions of civilisations, thequestiorts that other philosophies and scienceshave failed to answer. This Racial Theory isso very precise that the whole human evolutionis like an open book before it. We have seenthat these phases of consciousness are to beclearly seen in the life of individuals. Anyteacher or parent, who has attentively watched

36

the progress of children put under his care musthave found the unfold ment of various phasesof consciousness in them, as they march on theladder of consciousness from one psychologicalrung to another. Not only this, in the world,when we look at different individuals we canclearly say to which level of consciousness hebelongs by studying his responses, his reactions,his attachments, his interests, his outlooks, hisbehaviour and his emphasis in life. Such a studyof consciousness must help educators a greatdeal, for they would understand various levelsof consciousness of their children and realisethat uniform education to all is an absurdity.For it must be borne in mind that althoughindividuals born in the same race are at the samegeneral level of consciousness, yet these indivi-duals must have their own individual indexes ofpsychological growth. For human evolution isessentially individual and not social. The questionof individual psychology is not the subject of thisbook and hence we must leave this intenselyfascinating subject here. Those who are interestedin the subject are requested to study the mostilluminating lectures on education and psychology

37

given by Prof. Marcault on various occasionsand published in the Theosophical WorldUniversity Bulletins as also in separatepamphlets available from the TheosophicalSociety, London.

We must now turn to the question of races andtheir development. If the psychological growthin terms of consciousness can be so very accura-tely measured in the case of individuals, is it possi-ble so to do in the lives of races ? We cannotjudge psychological levels of races by studyingthe lives of some individuals, for it is possiblethese individuals might be far ahead of thegeneral* psychological evolution of averageindividuals comprising a race. We must havesome other instrument with which to judge thepsychological heights of various races. Somemight believe that in individual cases it is quitepossible to gauge psychological levels, but racesbeing so vast and complicated, whatever conclu-sions arrived at must remain mere surmises andcannot be accurately relied upon. But this isnot really the case. With regard to racesit is much easier to understand psycho-logical levels than in the case of individuals.

38

Prof. Marcault tells us: ‘‘ All these levelsand sub—levels can be analysed with as muchaccuracy as the corresponding levels in individualpsychology, v/ilh greater ease in (act, since thedocumentation is much more abundant in thehistory o( a race." In judging psychological levelsof races, we have at our disposal their histories,literatures, art productions, records of religiousand ethical beliefs, sciences and philosophies,political and economic institutions and various otherthings which enable us to understand theirpositions in the evolutionary ladder of conscious-ness. By an exhaustive study of the wholecivilisation of any race, it is possible to determineits ps} chological level with great accuracy.Having determined this psychological level,we shall see, that it is not at all cifficult toanswer the innumerable questions, which eachcivilisation presents to every intelligent nnmn andwoman. Just as from a psychological level ofan individual, we can fully understand all hisreactions to life, which to a teacher or aparent ignorant of it might seem quitemysterious, so can we understand all theresponses, reactions, attachments, interests, out-

39

looks, behaviours and emphasis of humanity byfinding out its psychological levels at differentepochs of time, and guide them into properchannels. Interpretation of civilisations in termsof the growth of consciousness is entirely a newcontribution of Prof. Marcault, and we shallpresently see, in the next chapter, how this inter*pretation makes the story of human evolutionabsolutely intelligible.

Chapter II.

Evolution in Pre-Aryan Races.

Atlantis peopled many countries with its sub*races and built many splendid civilisations. Egypt.Mesopotamia, India, North and South America knewthem, and reached a point of glory that the AryanEace has not yet overtopped,’’ *

Having noted the general theory of racialevolution in the last chapter, we will now immedi*ately proceed to the consideration of the psycho*logical growth of humanity through differentraces. Our discussion of the first three raceswill be short, as scientific documentation at ourdisposal concerning these races is much lessthan about the later ones.

We have noted above that Theosophy decla*res that there are seven Root Races appearing

* “ Man: Whence, How and Whither *’ Dr. Annie

Besant and Bishop C> W. Leadbeater.

41

in humanity. In order to understand the wholeconception of Evolution according to Theosophy,the following table might prove useful to ourreaders:

Chart. B.

Seven Branch-Races=One Sub-race,Seven Sub-Raccs=One Root Race,

Seven Root Races=:One World Period,Seven World Periods=One Round,

Seven Rounds=One Chain,

Seven Chains=One Scheme of Evolution,Seven or Ten Schemes of Evolution=One

Solar System.

We are here corrcerned only with the WorldPeriod and not with other phases of evolution, asgiven by Theosophy. From the above chart, itwill be plain that there are seven Root Races inone Warld Period and that these Root Races aredivided into seven sub-races and these againare further sub-divided into Seven-branch racesor we might call them groups of nations. Evolut^ion of humanity progresses through all theseraces and so in order to understand this greatprocess of human evolution we most know the

42

functions and purposes of these races. Only aawe understand this, can we have a full grasp ofthe problem of civilisations and their history.Theosophy says that these races are no mereaccidental emergences on the surface of humanity.They have some definite purposes to achieve. Thesole purpose, in general terms, of these races isto gradually help human beings to turn potenti-alities into power. We have seen that an indivi*dual in his life passes through various phasesof consciousness and as he rises higher andhigher in his psychological evolution, he perceivesgreater and greater beauty of the universalcreation. Every rise in the level of consc'ousnessenables an individual to grasp a fuller and fullerconception of life. Now a race has just to do this/viz to supply an objective environment so as tohelp individuals comprising it to rise to new levelsof consciousness. It is because of this that wefind in the life of races this same existence of diff-erent levels of consciousness. The function of eachRace is to master one phase of consciousness,so that individuals born in it might be enabledto rise to a higher consciousness which anotherRoot Race must represent. In order to make

43

this idea clear, the following chart might helpthe readers:

Chart C.

Centre of Consciousness.

1st. Root

Race

in Sensation orPerception.

2nd. „

II •••

„ Activity or

Mobility.

3rd. „

„ Emotion orImpulses.

4th. „

,, Analytical Mindor Separative In-dividuality.

5th. ./

„ Synthetic Mindor Social Sense.

6th. „

II ... •••

„ Intuition or

Cosmic Sense*

7th. „

»•» »«•

„ Will or Divine

•

Sense.

In each Root Race human consciousness isconcentrated in each of these phases insuccession. Just as an individual in his growthfinds it concMtrated in different levels, so,is the case with races. But it is notcmtended here that a race has not all the [^ases

44

within it or that human beings are ckvoidof other phases of consiousness, save the one onwhich they find their lives concentrated. All thephases of consciousness are present in anindividual as also in a race, but they are notin the same category. There are some phaseswhich are hidden from the conscious life ofindividuals, as if by a diaphragm, while there arecertain phases which are so common to themthat life can use these as it pleases. We knowthat an individual at the level of activity haswithin him emotions and even analytical mind.But he is not able to use these facultiesconsciously or in other words they are stillsubjective to the individual. It is not difficultfor him to form images of things, it is verycommon to him and he can bring before hisconscious self any image he pleases, of coursefrom within his experience of the perceptionstage. It is not necessary for him to give allconcentration of his life to these images becausehe has passed through the stage of perceptionand hence this faculty has become completelyobjectivised or has become an instrument in bishands. While the phase of activity is still one,

45

where he finds intense interest of his life, infact, his whole life is concentrated here and hisvision of the outer world is completely colouredby it. This phase where he finds his concentrationof life is the absolute phase of consciousness forthe individual. This absolute is being objectivis^das he engages himself in various activities andthe task of the teacher or the parent is to helpthis individual to pass through this process ofobjectivisation as soon as possible. So in everyindividual there are three groups of consciousnesspresent, the subjective, the absolute and theobjectivised or the instrumental. This is also thecase with races, for every race has its absolute,its instrumental (save in the case of the firstRoot Race which has nothing as objectivised)and its subjective. The purpose of human evolutionis to bring the subjective on the level of theabsolutef and than to objectivise it till all thefaculties of consciousness have become instrumentsin the hands of humanity. So in other words,the purpose of evolution is to turn the subjectiveinto the objective through the mediation of theabsolute. This purpose of evolution is being workedout through these various races. But it must be

46

remembered that these phases of consciousnessare not to be seen merely in Root Races. Theyare found in sub-races and even in branch-racesand their further sub-divisons in nations. Fromindividuals upwards in all the groupings of humanbeings in provinces, in nations, in branch-races, insnb-races and in root-races are to be seen thesephases of consciousness with their subjective, theabsolute and the instrumental. But the differentlevels of consciousness seen in sub-races and inother divisions remain under the dominantinfluence of the psychological level of the RootRace. The rule is, every sub-division passes throughseven phases of consciousness only within thes|^ece of the level of the consciousness erf thedivision just higher than itself. To be more clear,a nation passes through seven phases voder theinfiuence of the level of conscionaness of a branch*race, while a branch-race does this withih thedominance of a sub-race, which a^ain remainsin the sphere of the Root Race.

Now to come to the consideration of vari*ous races. We ace told by Theosophy that thereaw seven Root Races in a World Period. Of these,four Root Raioes have already ai^ieared on earth

47

with all their seven-sub-races and even further sub-divisions. The fifth Root Race is just now runningits course. The other races are still in the future.We cannot consider in details all these races inthe scope of this book. For a fuller study of theproblem of races, we would request our readersto go through the two small books of Prof. Mar-cault viz. ‘The Evolution of Man’and‘The NextStep in Evolution.’ We will see here the generaldevelopment of races with regard to the growthof consciousness and just try to point out verybriefly how this Racial theory explains the storyof human evolution.

The First Root Race,which is termed the Polarian,is one which flourished in the Eocene period ofgeology, some 43 million years ago. We have nohistorical or geological records of this race andhence it is impossible to say much with regardto it. Modern ethnolc^y does not even knowthe existence of this Race and it is in Occult inv-estigations, in esoteric writings and in mythologies ofnations that we have to look for the informationabout this race We do not know what were itssub-races; what we are told is, that human bei-ngs had no dense physical bodies and hence we

48

fail to find any story of this race written on therecords of the rocks. According to the table ofraces ( Chart C ) given above, we know thatthis Polarian Race must be on theSensation or Perception level of conciousness.Hence humanity in this race must be engagedin forming sensations and building stable found*ations for its existence, for this race reflectedthe infancy of mankind and learnt ‘ thealphabets, of sensation and perception. ’ We aretold that the Eocene period was full of great terres-trial disturbances and this is but natural, forsense impacts from these violent changes mastgradually create stability of human ex'istence,which is the purpose of sensation, and thereforeof the first race One might say that this wasthe ‘ Mineral ’ stage of humanity whengreat climatic changes, volcanic eruptions, pressures,floods, tides, heat, cold, rain etc. gave imp-acts of diverse sensations to humanity. Theinfant of today is recapitulating the experiences olthis Race in his life when he demands a variety ofstrong impacts in the shape of sound andcolour. In the absence of any scientific data toprove our contentions, it is best to leave the

49

consideration of the First Root Race here.

The Second Root Race known as theHyperbor-ean by Theosophy is also unknown to modernethnology. It must have flourished in theOligocene period of geology, some 26 millionyears ago, a period full of luxuriant vegetationand abundant floras. One might say that this wasthe ‘vegetable’ stage of humanity.In terms of consci*ousness, this Root Race had its life concentrated inActivity. Prof. Marcaultsays that this race is a periodof humanity when ‘human life begins to organise itsbody into a vehicle of active expression through whichit makes its influence felt upon its environment.’*One finds that during this period there was a forma-tion of regular human bodies from their jelly-likestates in the former period. The first activitiesof human beings are to be seen here. The freeextensions of limbs in order to move about andto catcb things for eating are the most remarkablefeatures of this age. It seems vital bodily organsmust have been formed in this period- We alsofind that human beings, having passed througha variety of sensations during the first RootRace, here show some signs of uttering alanguage of sounds. This is clearly the stage of

50

activity. We know that a child when he entersa period of activity does not require to be keptin the atmosphere of sensations, he immediatlyrecognises an image and tries to give some nameto it in his broken and to us indistinguishablewords. It is a language of sounds, as MadameBlavatsky calls it in her ‘Secret Doctrine' (Vol. II).It is this sound language that first appeared inhumanity during its sta(2e of the Second RootRace. Prof. Marcault says:—

‘'Having gathered a number of sense images ofthe outer world during the first race period ofperception, the Second Race man now seizes uponthose images and, impressing upon them the dynamicpower of his own life, uses them as means of expre--ssing his intentions.’’

The Third Root Race, called the LemurianRace with a humanity having for the first, timedense physical bodies, began in the Mioceneperiod, some 18 million years ago and is knownto modern ethnology as the Black Race. Modernsociology is not able to throw much light ontills Black Race, not because we have no

» Evolution of Man— Prof. Marcault.

51

hifetorical, geological and archaeological records,but because archaeological excavations are beingdone today mostly in Europe and to a certainextent in Egypt and Palestine. When theseexcavators will come to Africa, some parts ofAustralia, Ceylon and Easter Islands and examinethe rodr and other records to be found from theirhidden treasures, they will certainly be able totell us much more about this Race than theyhave so far done. However, just today we cannotgo into details about this race, particularly becausewe have no scientific data to substantiate Occultassertions. This Race was on the levelof Enaotion, as far as its consciousness isconcerned. The remnants of this race are stillto be found in the primitive tribes of CentralAfrica and Australia. When our sociologists havemade a thorough study of these primitive tribes,they wfll be able to tell us about many of theemotional traits of this Third Race. What weknow about it according to Occult sourcesis, that the separation of sexes first appear-ed in this period, which is a sure indexof its emotional quality. The study of theirspoken languages shows that there are remarkable

52

traits of emotions to be seen in them. This racewas almost an ‘ animal ’ level of humanityand people did live very largely in proximityof animals. Human beings in this race were trulyliving a life of impulses. Not that they had nomind, but this mind and its functions were stillsubjective to them, and hence they could notreflect upon or analyse the mind, while sensationsand activity were already objectivised and hencehad become instruments in their hands. We findthat the Lemurian invariably worshipped an AnimalGod. If we study their religions, their rites, theirsystems of classifications, their social institutions,their social morality; in short, if we study thewhole Negroid civilisation we will find the emo-tional level of human beings, comprising thisrace, as expressed through their attempts atestablishing stable family lives, through theirsimple agriculture for the nourishment of families,through their group religion, through their inte-rest in the miraculous movements of the stars,through their association of family groups, throughtheir clan unity and its preservation againstfore^n elements and through the permeation ofthe idea of propitiating some God in all their

53

dealings. For information on all these importantpoints, the reader is referred to the books ofProf. Marcault himself.

The Fourth Root Race is known as theAtlantean Race by Theosophy and modern ethno-logy calls it the Red-Yellow Race. It flourishedin the Pliocene period, some 4 to 5 million yearsago, on the now sunken continent of Atlantis.This race is still in existence and we find quitea number of people belonging to it eventoday. From the standpoint of consciousness,this race has its life concentrated on thelevel of the Analytical Mind. Emotions,activity and perceptions are its instruments,while synthetic mind, intuition and will are stillsubjective to the consciousness of humanbeings living in this race. Of course, when we saythis, we mean the general mass of humanity inthis Race and not its outstanding personalities.Now this Analytical Mind implies a SeparativeIndividuality and a keen intellect which is ableto analyse space i.e. is able to classify things andhave conceptions about space. Science in itspure form is to be seen at this level. Man

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in his modern form appears in this age for inthe Lemurian period there was only an ‘ animalman. ” It is only in the Atlantean Race that wesee a man with mind as his absolute function.It is here that we find humanity risingabove family conceptions and becoming nation-ally conscious, although family still remainsthe unit of a nation for it is this aspect of humanrelationship that has been objectivised by per-sons of this race. This race is again marked byits practical outlook on life. When archaeologistswill carry on further excavations in CentralAmerica, they are bound to come acrossinnumerable instances of this Analytical! Mind.The seven sub-races through which this RootRace has passed are according to Thesophy asfollows:

Chart D.

1st. ... Rmoahals. 4 to 5 million years ago.2nd. ... Tlavatli. 2 to 3 „ „ ,,

3rd. ... Toltecs. 1 tc 2 „ „ „

4th. ... Turanians. 900,000 „ ,

5 th. ... Semites. 850,000 „ „

6ih. ... Akkadians. 800,000 „ ,,

7th. ... Mongolians. £00,000 „ .,

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These seven sub—races have successivelypassed through seven phases of consciousness butwithin the sphere and influence of the AnalyticalMind, expressed through perception, activityand emotion, in the first three sub-races,while the last three have Analytical Mindusing the descent of Social Sense, In*tjitioii and Will. The fourth sub-race of thisRoot race i. e. the Turanian finds itself express-ing the Analytical Mind in its truest sense. Forthe purposes of understanding the psychologicaltraits of each of the sub-races of the AtlanteanRoot Race, the following chart might proveuseful: •

Chart E.

1st. Sub-race, Rmoahals, Analytical Mindconcentrated in Perception.

2nd. Sub-race, Tlavatli, Analytical Mindconcentrdled in Action.

3rd* Sub-race, Toltecs, Analytical Mindconcentrated in Emotion.

4th. Sub-race, Turanians, Analytical Mindconcentrated in Analytical Mind.

5th. Sub-race, Semites, Social Sense des-cending into Analytical Mind.

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6th. Sub-race, Akkadians, Cosmic Sensedescending into Analytical Mind.

7th. Sub-race, Mongolians, Divine Sensedescending into Anlytical Mind-

These are the seven stages through whichthe Atlantean Race has patsed and one mightsay, come to the prelection of the AnalyticalMind in its Mongolian sub-race. We might verybriefly see what each of these levels implies.The general charateristics of the Atlanteanrace can be summed up thus: a fondness togrow in perfect state-order and stability, ahalf-conscious allegiance to state-officials, areligion of elaborate rules and regulations, abirth of patriotism chiefly inspired by the glo-ries of the past, a penetration of other countriesthrough commerce and finance, a developmentof formal and decorative arts and an emphasisof political state over all other departments ofa nation.

Now the first sub-race, the Rmoahals, had,as we have seen, its Analytical Mind expressingthrough sensation-perception. It means thathumanity at this stage was trying to seek a

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stability of thought or rather we might say thathuman beings in this race were first becomingconscious of their Minds, even as the first rootrace gave a stability and consciousness of phy-sical existence to human beings. We might saythat men and women in this race for the firsttime knew themselves as really human beings,quite distinct from animals. The remnants ofthis race were found by Science in the Foor-fooz or the Neanderthal Man and the Lappsliving in Alaska The distinguishing marks ofthe Rmoahals must have been: a passive growthunder law and order, a blind obedience to stateregulations, a patronising feeling towards ani-mals, a beginning of the conception of ‘I'-ness,a fondness for the company of men, an aspir-ation to imitate outwardly the lives of pastspiritual teachers and an emphasis on the phy-sical expression of every thought.

The second sub-race, the Tlavatli, expressedits Analytical Mind through Activity, as theabove chart shows. This means that after beco-ming conscious of their minds, human beingsin this race attempted to understand the worldthrough their n^ds, especially by forming mental

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concepts and classifying the objects they sawaccording to their qualities. We might say thathumanity first learnt the alphabets of thinkingin this race. The representatives of this race werediscovered by science among the Cromagnards andthe Lake-dwellers of Central Europe. Patagonians as also old Dravidians belonged to this race.Human beings of this race were very talland long-headed and are known today as partof modem man’s direct ancestry. People of Pat-agonia in South America, now politically divi-ded between Chile and Argentine, belonged tothis race and were of an unusually large bodilystature and this must have greatly facilitatedthe expression of their vital and active urges.The great physical vigour of modern Dravidiansof South India, who also belong - to this race, isprobably due to their activity level. Themain characteristics of this race must have beenquick response to state orders, an abilityfor strenuous and concentrated physical work, aworship of God conceived as mighty in physicalprowess and huge in bodily stature, an obedienceto tribal lord, able to defeat others in battles, aspirit «f adventure, resoltinf in gping to different

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lands for the sake of professions and commerce,a fascination for bodily decorations and a skillin warfare and an emphasis on manual labour inorder to keep up the superiority of manover animals.

The third sub-race, the Toltecs, had itsAnalytical Mind focussed in Emotions. The rep--resentatives of this race are to be seen in themodern American Indians. The function of thisrace was to objectivi emotion, not pure emo--tion like the Lemurians, but, emotion tingedwith the qualities of the Anatlyical Mind. Wehave seen above that emotional stage correspondswith animals in the ladder of evolution. And sothis sub-race expresses its mental concepts interms of animals. Pore mind is still subjective tothis race and hence one finds that whatever ofmind enters into this race has to remain withinthe boiftids of emotion. Hence we find anelement of magic in all their conceptions of life.But one must not confound this race with theLemurians, for the descent of mind is quiteevident in this race. For example, their moraland ethical concepts are more individualisedthan that of the Lemurians. It is said that in the

6o

religion of this race, individnals had a greatershare in its rites, nay, Prof. Marcault remarks,“ He has a personal religion; he prays and performsrites, individually.” This personal element is aclear indication of the Analytical Mind. Theelaboration of religious organisations is alsoindicative of Mind expressing through emotions,for elaboration belongs to mind and religioussentiments to emotion. One ought to study thetraits of the American Indians in order to tracetheir Mind-Emotion level, as also the PeruvianCivilisation through the excavations in CentralAmerica. The Inca empire whose remains havebeen found by modern excavators in ’Centraland South America, covered the whole of Peruand extended opto a part of modem Boliviaand Chile. It is said that the people of thisEmpire worshipped the Sun—like modernParsees, a mark of their emotional level? Beauti-ful palaces and temples unearthed show that thiscivilisation must have been highly religious. TheMaya civilisation was also a characteristic periodof the emotional level of the Atlantean Race* Thechief characteristics of the Toltec race most havebeen: a fondness for ancitnt religious and

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monastic atmosphere, religious sacrifices for thepropitiation of national gods, a great elaborationof religious observances, a loyalty to King andChief as the incarnation and embodiment ofgroup consciousness, formations of groups asunits of society, a development of rhythmic andmelodious music and self-mastery in pain andtorture.

It must also be remembered that each sub-racepasses through seven sub-levels and that those pha-ses of consciousness that are subjective also pressupon each race and influence particularly theirreligions and appear as taboos. One cannot gointo details about all these in this book. Onceagain we refer the reader to the books of Prof.Marcault,

The fourth sub-race, the Turanian, is thehighest expression of the Analytical Mind. This raceis represented by Inland Chinese and Aztecswho lived in Mexico when Spaniards invadedthat country. Pure Science must have madeits first appearance in this race. Ic is nowonder that Confucious with his elaborate rulesand regulations of human conduct lived in thisChinese race. We also know that the Chinese

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were the first human beings who knew the artof paper-making. Extreme analysis of thingsand space are the main characteristics of thisrace. One should not confound the modernChinese with the inhabitants of this race, for theformer is a mixture of diverse races and perhapsbelongs to some other sub-level of this Race.It is said that Astronomy was greatly studied bythe Ancient Chinese and the Aztecs also knewmuch of this science. Astronomy is clearly thescience of space and it is natural that this racefound great delight in it. One must not forgetthat Mind was still the Absolute with this raceand hence human beings in it could nof utiliseMind as an instrument for gathering experience.If one studies the great Chinese Civilisation onewould unfailingly find good many evidences toshow that it was supremely at the level of separat-ive Mind. The modern Chinese has kept*up onetrait of this Analytical Mind in his practicalsense in business. The salient features of theTuranian race are: a fondness for national atmos-phere, a personal and aggressive pride in protectingnational traditions, an observance cf a practicalreligion of wordly success, of course

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within the limits of an ethical conduct, a great skill inbusiness and commerce, an establishment of orga-nisations for national solidarity, an ertremecare for the perfection of details in art and a oon*troi of political machinery by strong individuals.

The fifth sub-race, the Semites, representedthe descent of social sense in Analytical

Mind. We have seen that the consciousnessof the fourth sub-race was focussed inthe Analytical Mind with no restrictions oveir itsexpressions. The lower three sub-races showed alimitation of mind within the sphere perception,activity* and emotion. With the fifth sub-race,we witness not a limitation of Mind but anexpansion of it. In the Analytical mind is nowpoured the waters of the social sense; butthis social sence is naturally coloured by theAnalytical mind in its process of expression. Andso Analytical Mind catches hold of social sensewhich is subjective to the whole Atlantean Race,but utilises it to its own advantage We mightsay that in this race Analytical mind issprinkled with social sense. The modern repres*entatives of this race are the Jews and the Ka*

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byl«s. We know quite a lot about this Jewishrace and can discern in them even today manyof the characteristics of Analytical Mind ins*pired by Social Sense. We know that socialsense represents Intematkmalismr The Semitesor the Jews have exhibited this trait but curi^oody enough their Internationalism has beendfected more by Finance and Businew than bya true sense of International Fellowship. Thisnarrowing down of Internationalism ‘is due tothe Analytical Mind level of the Atlantean Raceto which they belong. The characteristic ofthis Fifth Sub-race is Individuality slightly tem-pered by social sense. This race combinesidealism with intensely practical outlook. Itis said that we owe our banking systems largelyto the Jews, and it might be so, for this bankingrepresents a human activity in which the ideaof social usefulness is there but at the; sametime it is intended for the benefit of individualbankers and financiers. We know that the Jewscarried on money-lending on a large scale, forthereby they satisfisd on the one hand theirconscience by believing that they were becom*iof ueefol to society, while on the other band

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they amassed money for themselves. This traitis a clear indication of their Analytical Mindlevel tini^d by social sense and twisting theinspiration of the social sense for the purposesof the analytical mind. One need not enter intodetailed descriptions of this race for the followingenumeration of various features would serve theearnest reader to understand the great SemiticCivilisation. The characteristics of the fifth racemust have been: an adherence to national institutio-ns, a ceaseless wanderings into different nationsfor commerce and financial interests, a religionbased on law and an elaborate ceremonial with anelementt of collective worship, a great develop*ment of banking systems, an international asso*elation of widely distributed nationals, a practicalidealism expressing spiritual conceptions and anemphasis on absolute freedom of economicinstitutiens from all political control.

The sixth sub-race, the Akkadians, represe-nts the expansion of Analytical Mind into itssixth level, the Intuition. Intuition descends intoAnalytical Mind in this Sub-race and weagain find Mind sprinkled with Intuition. NowIntuition represents Beauty, Spirituality, Dyna*

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ini^m, Ino mediate perception of things withoutthe prcK^ess of reaspning, Relativity, Impersonalityof thopght and love and many other traits. Onedoes not find Intuition in its purest form inthis Sub-race, nay, far from it, for Intuition inits true sublimity can be seen only in the SixthRoot Race. Intuition descending in the six,tb-sub-race of the Atlantean Race is one whichis twisted and coloured hy the Analytical Mind.And so we may find Beauty, but beauty thatis only formal, beauty in classification, in analysisand perfection of details* We may find spiritu-ality, but the notion of spirituality in this racemust be limited to the percepttion of Mkid andhence what appeals to reason is spiritual. This racewas represented by PhoentciansaadEtTOseaoB.ltis said that -the Etruscans displayed great artisticsense and they also possessed keen insight fordecoration and used gold, silver and other metalsfor these purposes. It is herein that we seethe sixth level of the Analytical Mind expressedin this race. This civilisatkm, it seems, excelledin decorative arts, the translation of Intuition inthe language of the Analytical mind. It is saidby some that Rome owed much to the Etruscan

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cmlisation. This might be possible for Rome, aswe shall see later, tfepresehted the fourth levelof the Fifth Root Race and the Etruscansbeing also in the Fourth Root Race quite possiblyhave contributed to the greatness of the RomanCivilisation. The study of the Etruscan civilisationmust prove very fascinating, for humanity today ison the threshold of its new sixth sub-level as v^eshall see in theconrse of the discussion Of the FifthRoot Race. The excavations of Sumer andAkkad are bound to reveal very astounding factsconcerning this race. Archaeologists have alreadysurmised that the ancientcivilisations of these landsmust hive been very highly cultured. It is saidthat the Phoenicians were a great commercialcommunity and were also colonisers-quiie pos^aible, for the analytical mind is reflected in hercommerce and the dynamism of intuition is seenin her dfforts at colonising. The Basques, livingin the provinces of Biscay, Alava, Gutpuzcoaand Navarre in Northern Spain belonged also tothis race. They were a very vigorous people,extremely independent-quite consistent with thesixth level. But it is said that they were in-tensely conservative, again in harmony with the

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analytical mind which always respects the past.It is also remarked that their (olk-^ances areeven to day extremely interesting. Carthegeniansalso belonged to this race and it is stated thatCarthage was settled by the Phoenicians of Tyreunder the leadership of Queen Dido. They werealso very vigourous and their commerce spreadall over the then known world; the linking to-gether of the world through commerce-surely anexample of analytical mind sprinkled with intui-tion. The main characteristics of the Akkadiansare: a fondness for past cultural atmosphere of anation, an irresistible drive for bringing otherpeople under one national sovereignty, ah extre-mely individualistic religion based on logicand reason, a rule of the intellegentzia, a faintreflection of world unity through commerce andan exchange of art creations, a personal anddynamic element in art, particulary in dancingand an emphasis on the advanced and the ex^perienced guiding national affairs.

We come at last to the seventh and thelast t sub-race of the Atlantean Root Race, calledthe Mongolian Race. The Japanese, the Malayese

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the Magyars and the Eskimos are the representativesof this race in our times. This race it must be remem-bered is the culmination of the Analytical Mind^for Mind in this race reaches to its greatestexpansion through the slight descent of Will orDivine Sense. Will as we know means a powerof execution. It also means a mastery of cir-cumstances. Will also implies perfection andpurposefulness. In the Japanese race we shallfind this perfection of the analytical mind whenthey reach their racial summit. Japan will bethe fulfilment of the Atlantean Race through theincorporation of all the best elements that character-ised other six sub-races of the Fourth Root Race*The Japanese combine within themselves thesefeatures of the past races and also put their owncontribution into the development and expressionof the Analytical Mind. As for example, we findthat thS Japanese have great sense of art buttheir art has a symbolic expression as seen fromtheir poetry containg only two or three linesor from their paintings which exhibit this elementof symbolism. The symbolic element is represe-ntative of will which remains free from all outerlimitations. It is said that the Japanese have

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another characteristic via. of having only onepicture at a time in their drawing rooms. Thiselement explains their analytical level for theanalytical mind always wants to concentrate andnot to diffuse its attention. There is anotherthing. The analytical mind expresses in termsof politics or isolated nationalism. Japan thatway is an example of extreme nationalism. Japanin a way strikes the note of the Atlantean Raceby^showing forth Naiionalian in its strongest i^ase.We do not say that Japan's present-day nationa-lism is the ideal or the highest form of itIt must be remembered that Japan too passesthrough its various sob-levels and hence evenits nationalism will find finer and finer expre-ssions. But at the same time it must beborne in mind, that its nationalism wiUalways remain predominantly separative and evenwhen it assumes international bharac-ter, as it has done, its internationalism willremain subservient to nationalism. The withdra-wal of Japan from the League of Nations whenher national supremacy was challenged clearlyshows that she can never compromise with othernations on the point erf her nationalisin. Her

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Irnpcrialwm is also a typically Atlantean Impe-rialism, for the Japansse are ill-suited to foundcolonies and hence their idea of Imperialism issimply annexation and not colcmisation. It issaid that Japanese statesmen are trying theirlevel best to persuade Japanese nationals tocolonise Manchuria, but so for it has been ofno avail. We believe that Japan can never becomean Imperial Nation like the British, for colono-sation is the trait of the Synthetic Mind. Qn®can give numerous instances to show the psyc-hological level of Japan. It is said that in Japanthere are volumes written on the art ofarranging flowers in vases in the drawing rocms ofthe Japanese people. This is quite in harmony withthe race level, for it shows to what length ofanalysis and classification Japan can go. Japanis also regarded as the land of fashions, andthis is AS it ot^ht to be, for perfection of outerform is the marked feature of Analytical Mindtinged with will. The state worship, the hight»Btregard for state honour, the keen sense of businessand market-capturing, the respect for past trathtions,growth of Capitalism through the subventimi ofState, the considering of women as the property

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of man, etc- etc. show that Japan is really atthe level of the seventh stage of AnalyticalMind. We cannot enter into arguments toprove this, since this is not a book on Racialpsychology, but there is no doubt that a detailedstudy of Japan and other nations at the lastlevel of the Atlantean Race will amply repay thelabours done, for it will very clearly show thatthe psychological key provided by Prof. Marcaultis so very remarkable that it opens all the doorsof civilisations. The failure of socialist rebellionin Hungary and the absence of any socialistmovement in Japan are no mere accidents, forboth these countries are at the level of the Analy-tical Mind and hence at the stage of nationalism,and socialism can never fit into their psycholg-ical framework. Any attempt to force Socialismin these countries are bound to result in disaster,for socialism essentially belongs to the race whichwe ate going to consider now. And so the distin-guishing features of the Mongolian race are: aself-conscious realisation of nationhood, a willingsacrifice for the protection of national honour,a following of state religion, a perfection ofpolitical machinery, an imperialism of annexation

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and conquest) a perfection in decorative and for*mal art and a subordination of everything tonational and political interests.

Here ends our brief discussion of the Atla*ntean Race. We have tried to show how theAnalytical Mind passes through seven stages ofits expression, each stage representing one of theseven levels of consciousness. This discussion isonly illustrative and does not profess to be exh-austive. Our only aim is to show how psychol*ogical interpretation of races explains every phaseof civilisation. Those interested in the subjectmust pursue it further and carry on theirown researches.

Chapter III.

Evolution in Aryan Races—Part—I,

( First Four Sub-races.)

civilisation of the city as a state is (ifyou can leave out the element of slavery) one of thefinest in the intellectual conceptions of society thatit is possible to find. It was the splendid Greekintellect—with the emotional side which made itworship beauty, and brought the arts to so high apoint—that built up the wonderful fabric of the citystate, and made the Athenian Citizen/' *

Annie Besant.

We must now come to the considerationof the Fifth Root Race. This Race is khown inTheosophical terminology as the Aryan Race,while modern ethnology calls it the White Race.The main purpose of this Race is to objectivisethe Social Sense of humanity. Intuition and Willare still subjective to this race, while analytical

* ‘’Brahmavidya’^—Annie Besant

7^

mind, emotion, activity, perception have becomeinstruments in its hands. When it is said thatmodem cmlisation, which is the Fifth Root Racecivilisation, is a mind civilisation, it is in a sensecorrect, for mind is for the first time becomingthe instrament of experience and experimentin the life of humanity. During the AtlanteanCivilisation, mind was absolute with humanbeings. The Aryan Race for the first timeshows to man that he can use his mindjust as he pleases, even as he learnt to useemotions, bodily muscles and sense perceptionsin earlier ages. “In this race man reaches thelevel of. the synthetic or higher (social ) mind.”says Prof. Marcault. Analytical mind can onlythink in terms of concrete objects, whilesynthetic mind conceives in terms of universalprinciples that underly all concrete phenomena.Analytical mind again can grasp the prop-erties of space, while synthetic mind under-stands the flow of vegetable and animal time.Analytical mind perceives the particularwhile synthetic mind is concerned withthe general. The former follows the inductivewhile the latter the deductive process of reaso-

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ning. The other factors of synthetic mind are itsadherence to social institutions and to philosophicalsystems, its distribution of civic activities throughfederal systems of governments, its proclamationof the ideal of Duty and sacrifice as the highestexpressions of individual and social life, its driveat forming organisations, associations and socie-ties, its aiming at Internationalism, its faith in so-cialism and collectivism,its conception of comrade-ship between sexes, its loyalty to Democracy andgovernments by the consent of the governed, adevelopment of applied science and its adoption ofmachinery as a mode of production, its unificationof the world through economic activities and itsemphasis on the duties of citizenship above allelse. The Fifth Root Race through all its sub-racesand branch-races slowly objectivises this synth-etic or social mind. We have such an immensehistorical, ethnological and geological data beforeus concerning this race, that it is well-nigh im-possible to condense the whole thing in fewlines or paragraphs or even pages. We shalldeal only with some of the most outstandingfeatures of this race and its sub-levels, just aswe did in the case of the Atlantean Race.

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There is one important thing with regardto races that we might consider before we pro-ceed to the discussion of the actual characteris-tics of the Aryan Race. The sciences and thearts to be seen so wonderfully developed in ourtimes were not entirely unknown to peoples ofthe previous ages. In every race there are a fewindividuals who are more advanced than averagehuman beings, those who belong to MysterySchools and learn what remains essentiallyEsoteric to general mass of human beings. Itis these people, who have risen higher in theirindividual levels of consciousness, that knowsciences and arts long before they are known toother average human beings. When we say thatraces in ancient times did know them, we meanthat it was known to persons in the MysterySchoolsj to the Initiates and not to the race as awhole.* This fact should be understood in orderthat no injustice may be done both to theSeers of past ages and to the Scientists andsocial reformers of present times. What theformer did was to understand these sciences andarts owing to their individual growth, which wasfar ahead of the racial evolution. What the

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latter have done is to make known to generalhumanity what was hidden from them due to anincomplete growth of racial consciousness.

Now with the aryan race. We know verylittle about the beginnigs of this race, and whenwe say this, we mean that very little is knownto modern ethnologists about the early yearsof this race. Occult sciences have thrown greatlight on the beginnings of this race but sincewe have relied largely on scientific data, wewill not take into consideration these Occultinvestigations. The Aryan Race had its beginningin Central Asia about 75,OCO B. C. and fromthere, successive waves of migrations wentinto different parts of the world. The variousde-viations from this Race went to India, Egypt,Persia and Europe. The seven sub-races of theAryan Root Race are as follows:—

Chart F.

Hindu-began its separate existence: 60,000 B.C.EgyptiamArabic „ „ 40,000 ,, „

Iranian „ „ 30,000,, ,,

Mediterranean „ ,, 20,000 „ „

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Nordic „ 20.000 „

Now appearingStill in the future

From the above chart, we can see that the AryanRace has come upto its Fifth Sub-race and theother two races are still to emerge on the world-stage. This means that the objectivisation ofSynthetic Mind or Social Sense, which is theparticular function of the Aryan Race, has reach-ed its fifth sub-level and other two stages ofthe exteriorisation of the social sense still remain,before humanity can pass on to the higher phaseof consciousness. In terms of Consciousness, Wecan classify the Aryan Race in the followingmanner:

Chart G.

1st. Sub-race-Hindu-Social Sense concen-trated in Perception.

2nd. Sub-race-Egyptian-Arabic—Social Senseconcentrated in Activity.

3rd. Sub-race—Iranian—^Social Sense

concentrated in Emotion.

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4 th. Sub-race—Mediterranean-Social senseconcentrated in Analytical Mind.

5th. Sub-race—Nordic-Social Sense coacen*trated in Synthetic Mind.

6th. Sub-race—-Now appearing-Cosmic Sensedescending into Social Sense.

7th. Sub-race—Future-Divine Sense descend-ing into Social Sense.

We might declare without hesitation thatthe history of the Aryan Race is written in theabove chart, for it is nothing but an expansionof the above characteristics. What the AryanRace has done is simply to carry on the processof objectivisation of the consciousness of syn-thetic mind through the five sub-races andits branch divisions as well as national sub-divi-sions. We shall briefly note the process of thisobjectivisation by passing through all the sub-races in our discussions.

The first sub-race according to Occultsources migrated into India about 18000 6. C.The representatives of this sub-race are theHindus of India and they belong not only tothe First Sub-race but also to the Root Stock

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of the Aryan Race. This means that it conta-ins within itself the seeds of the whole AryanTree, as it will grow to its mighty stature in theseventh Sub-race. And so when the devout Hindusof India proudly declare that in their scripturesis everything that humanity knows today, it isin a way correct, for the whole future of theAryan Race is to be found, of course, in its see-dlings in the Hindu Scriptures. But one mustnot make too much out of this, for a seed isnot the whole tree. We might keep these seedsin our treasury boxes and yet we will neverthereby perceive the grandeur of the fully grownup tree^ nor will the beautiful branches, charmingleaves, and delicious fruits come to our gaze. Itrequires the talent, the patience and the scientificknowledge of a gardener to develop a tree out ofa tiny seed. Yes, India does possess the seedsof the future growth of the Aryan Race, but ins-tead of preserving them she must pass them onto the gardeners of the more advanced sub-racesof the Aryan Race, so that they, throughthe application of their skill and science, mightnourish them and produce a great and an exqu-isitely beautiful tree. That India lives, although

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other civilisations have perished, is because ofthe fact that she being the Root Stock possessesthe seeds for the growth of the Aryan Tree andtill the Tree develops to its full height andsplendour, India will continue to live and distr-ibute seeds which other nations must ever needfor their development. And so India need notremain an enigma to sociologists and students ofhistory, for she has a place in the world civilis-ation today, inspite of its seeming backwardness.It 19 always the case, that the ideal of the firstsub-race is the fulfilment of the seventh. Weknow that the forefathers of what science callsthe Neanderthal Man of the Atlantean Racewas first becoming conscious of his mind andnaturally wanted to become a man with a fullydeveloped mind. This ideal is today fulfilled inthe Japanese, for we see this race trying todevelop analytical mind to its greatest power. Inthe same way the ideal of the Hindu will bethe realisation of the Seventh Sub-race man ofthe Aryan Root Race. The Hindus,aswe have seen,represent, the first sub-race, hence their psycho-logical position is: the expression of social sensein sensations and perceptions. We might say

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that the Hindus representitbe stage of evolution wherehuman beings are first becoming conscious ofsocial relationships. Being on the first stage, theyare not able to analyse this relationship nor canthey create new relationships. Realising themse-lves as social beings, they have tried to seekfor social stability. Their social sense couldgrow only within the framework of social stru-cture supplied to them by the Founders of therace. Again being on the Fifth level of raceconsciousness, they always require some idealsincarnated in their social structures. A mereformal social edifice would not appeal to them.Yet ag^in, it is also true that India can respond tosocial ideals only if presented within the frameworkof institutions to which she has been accustom-ed. Do not above sentences clearly reflect theHindu temperament, even today ? We do notspeak at Tagores and Gandhis. Boses and Neh-rus, we are referring to the common man andwoman of India. India’s love for social structurecan well be seen from her tenacious- adhere-nce to caste .system and to other socialcustoms under which she has remained (orthe last so many ages. There is another very

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marked trait of Indians of rather of Hindus.Being at the level of social sensations, thecommon populace of India is tied down to socialenvironment, and invariably honours thosewho can rise above its social environment,although it is first shocked by such a behaviour-The man who does something out of the normalis greatly respected. The respect which Indiagives to the yellow robes of Sanyasis is verilyan exhibition of this trait. We can only summa-rise briefly the characteristics of the Hindus, theirelaboration must be left to readers themselves.A tendency to grow only in a social structureprovided by forefathers, an allegiance to, thosewho can rise above social environment, a regardfor those of same social heredity, a minuteclassification of social systems, an adherence toideals presented in a particular structure, aconception of spirituality confined to physicaldemonstration and outward signs and a completeemphasis of social structural discipline on indi-viduals. It might again be repeated, lest weforget, that these traits apply to the averageHindu and not to outstanding leaders. We aredealing with mass psychology and not with

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individuals And if we study the whole Indian life,We will perceive these features. India has adjustedherself to various invasions, provided the invaderskept her social structure in tact. It is also a factthat a change of dynasties in Delhi did not at alldisturb the Indian masses living in villages andthis is due entirely to the above traits. Unfortu-nately a lack of space does not allow us todiscuss India in fuller details. And so we willpass on to other sub-races.

‘ M''

The second-subrace, the Egypto-Arabian,had her consciousness focussed in the expressionof Social sense through activity. Ritualism isone of the phases of Activity and we find thispredominantly in the case of Egyptians. Withthe phase of Activity is associated, as we sawin individual psychology, an element of obedienceand faithfulness to orders, given either by rulers,generals or captains. It is not without significancethat Arabs are reputed for their proverbialfaithfudness to their masters. We forgot to’ note,that the first stage of sensation has its politico-social institution in Theocracy, for people atthis level are asked to imitate what Divine- Rulers

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and Preceptors do. The politico-social institutionof the second race is Feudalism and we knowthat in this the relation of human beings isthat of master and servant. Feudalism has itsown heights which we at our level do not fullyunderstand. The servant willingly offering hisservices and even his life to his master is surelythe pinnacle of Feudalism’s glory. And suchindeed was the case in the most glorious daysof Egypt. To understand Egypt, we might herebriefly note some of the salient features thatcharacterised the second-subrace of the AryanRace. A willing adjustment to socialsurroundings provided by a Feudal lord, a valiantdefence of the honour and prestige of themaster, a bond of love between the followersof the same lord, a ceaseless competition betweenthe soldiers of a tribe in order to excel eachother in bravery and in winning favours,of theFeudal lord, an association of tribes againstthe invasion of foreign ideals and institutions, aflawless observance of ceremonials and adomination of powerful individual chieftains andgenerals. These and such other are the markedfeatures of the second sub race-which clearly

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show in its history the expressions of socialideals in activity. The restless nomadic habits ofthe Arabs are also a reflection of this activity level.The very art of Egypt, as also its pyramids, showman’s active domination over nature. We alsoknow that the Egyptians were great alchemistsand this was due to the fact that the MysteryStudents who were versed in Chemistry taughtthem this art and it is not wrong to say thatpractical Alchemy learnt by average Egyptianswas an active expression of Chemistry. Suchinstances can be multiplied, but it must be leftto earnest readers to study Egyptian historyand tally its discoveries with the Active expre-ssion of social ideals, which is the level ofEgyp^ in terms of Consciousness.

And now we come to the Third sub-race,the Iranian, which flourished largely in , Persiaand Chaldea. The psychological position of thisrace is, its expression of social ideals or syntheticmind in terms of emotion. We must hereremember that this race stands in a positionwhere it has already objectivised social percep-tion and social activity, while mind, social

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sense, intuition and will are still subjective toits consciousness. Now what does the concentra-tion of synthetic mind in emotion mean ? Itmeans extreme fondness for hereditary socialinfluences, a devoted obedience to religiouspreceptors and rules given by them, a greatfidelity to family ideals ond honours, a dominationof religious over temporal power or the superio-rity of Church over State, a sense cf fellowshipand charity for fellow-religionists, a fascinationfor mysticism and a permeation of religioussense in daily life. Their emotional level is alsoseen very transparently through their romanceand poetry, specially love-lyrics. It was not anaccident that they were supplied with a fine,romantic natural scenery. It was in these naturalsurroundings that they could easily develop theiremotional traits of love and sacrifice. If onestudies their love-literature, it will be abundantlyplain that it is more rich than the literatures ofother countries, specially in its romantic elements.The key-note of this civilisation is purity, a‘dearly, emotional trait, while that of the second-subrace was fidelity, which contains an elementof obedience, of willing allegiance, a mark of

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activity. The First sub-race, Hindu, had and stillhas her civilisation built on Duty, for Duty alonecan stabilise social relationships. The Persians, andthe modern Parsees too, are a race of greatfamily affections. Their great fondness forAstrology is due very largely to the subjectivenessof mind and hence an inability to analysecauses and effects. This stage is characterisedin politico-social institutions as the stageof Monarchy, a hereditary Monarchy, becauseof the attachment of sanctity to the family inwhich ancient Monarchs were born. Evenhistorically this is true, if we trace the evolutionof poilCical institutions, for out of the differentFeudal Lords was created a Monarch, whodefeated the former and established his sovereign*ty. Thus do we see that Monarchy is not anoff-shoot of economic conditions, as is said byMaterialists, but a natural development of theemotional consciousness of a race. An emotionalstage needs a hero and can worship only aperson-not a princifde. This worship of personis reflected in its political institutions also.Limited monarchy is the goal of all political reformat this stage, and this demand has always arisen

go

where monarchy has lost its prestige in populareye. Personal element predominates over allother things-this is the key to the understandingof the Third sub-race, and also its remnantsof today.

We then come to the Fourth Sub-race, theMeditarranean or the Celtic or the Alpine, whichis the Analytical Mind expression of SocialSense. The Latin peoples of today are therepresentatives of this race in our midst. Wehave seen above that a sub-race is divided intoits branch-races also and we will have to notevarious brartch-races of this Alpine race in ourpresent discussion. But before we do so, let usconsider the general features of this race. Agreat regard for formal perfection and hence forbeauty of form, an interest in intellectual gynana*sties, a polytheistic conception of God finallydeveloping into One Creator, the growth oflogic, astronomy and geometry, as sciences ofspace—analysis, a precision and clarity inexpressions, a puritanic conception of spiritualbehaviour, as evidenced from Stoics and adomination of political state over church andall other human activities—these are the general

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characteristics found in the whole sub-race.In politico-social institutions this is a period ofplutocracy, the dictatorship of Property. Thekey-note of the whole Celtic civilisation can besummed up in one word-Liberty or more trulyPolitical Liberty. Through various phases, theCeltic Sub-race sounds this note of PoliticalLiberty and, resulting from that. Nationalism,which again is the trait of the analytical mind.This race teaches humanity the sanctity ofLaw. Law, Property, Polytheism, Nationalism,Formal Beauty, Sciences of space. Clarity oflanguage. Stoicism and State supremacy-theseare so.me of the striking features of this sub-race.Let us note the various sub-divisions of thisrace. The various Branch-races can thus betabulated with their psychological indexes;

Chart H.

1st. Social thought expressed through

Perception—Not to be traced. (5-4-1)

2nd. Social thought expressed through

Activity—Pre-Greeks. (5-4 “2)

3rd. Social thought expressed throqgh

Emotion—Greeks. (5-4-3)

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4 th. Social thought expressed through

Analytical Mind—Romans. (5-4-4)

The Fifth Branch-Race is further divided intonational groupings and so we shall tabulate theFifth Branch Race as follows:

Chart I.

1st. Social thought expressed throughsynthetic perception—Not to be traced. (5-4-5-1).

2nd. Social thought expressed through

synthetic activity—Not ,jlo be traced. (5-4-5-2),

3rd. Social thought expressed through

synthetic emotion—Italians. (5-4-5-3).

4th, Social ^thought expressed through

synthetic analysis—French. (5-4-5-4).

5 th. Synthetic ideals descending into social

thought—Spanish. (5-4-5-5);

6th. Synthetic Intuition descending intosocial thought—Irish, (5-4-5-6).

7th. Synthetic Will descending into socialthought—Not to be traced (5-4-5-7).

The Sixth and the Seventh Branch Race^are not yet traced and hence a mentionof only five Branch races. This makes the study of

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the Celtic Race intensely complicated, but fofthose who have followed the discussion of racesso far and have grasped the Workings of theprinciples of Prof. Marcault, it should not bedifficult to understand the above descriptions ofbranch and nation races. It is impossible toelaborate these descriptions in this book. Weshall however very briefly consider the Greeks,the Romans and the four nation races of theFifth Branch Race,

The racial index of the Greeks is 5-4-3, 5standing for the Root Race, 4 for the Sub-raceand the last 3 for the Branch Race. It meansthat the Greeks expressed social thought throughemotions. One ought to find the characteristicsof 5-4-3 combined together in the civilisationof Greece. Organisation of religion into indi-vidual cults is the reflection of this psychologyof the»Gr^eks. Formal art taking the shapeof personification of Gods and heroes andlyrical poetry with special metres for each typeare also instances of this same type. Greecerising to a great Artistic peak is due to theperfection of form incarnating in the emotionsof the people; human emotions, as it

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were, are transplanted into sculpture andpoetry. The Greek statues are an admirationof the world even today because they are perfectto the minutest detail of bodily form and atthe same time reflect human emotions andimpulses. It is in the psychological level of theGreeks that the key to this greatness in artmust be found-and in no other theory.

The Romms were a little higher in psycho*logical growth than the Greeks, for their indexnumber is 5—4—4, which means the expressionof social thought in analytical conceptions. Thegenius of Romans in evolving legal systems andpolitical machineries is entirely due to’this.Europe has built her legal systems very muchon the model of Rome. In Roman politics weknow that there was absolutely a propertyfranchise and the whole srate apparatus wascontrolled by slave-owners, the plutocrats ofthose days. This is due to the analytical orthe lower mind level of Rome. If Rome couldnot succeed in her empire building it is becauseof the fact, that she was yet at the level ofanalytical mind, while empire building and colo-.nisation are the traits of the Synthetic Mind of the

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whole Aryan Race. The failure at emp-re buildingappeared because this Root Race synthetic mindhad to work under the limitations of the analyticalmind of the Romans. Further than this it is notpossible to go into the history of the Romans.But these who read history from this psycho-logical standpoiut must find Rome’s 5—4—4 inall her activities, whether religious, political,social, economic or spiritual. Romans must beregarded as the typical Meditarraneans, for inthem the Celtic Race rises to its greatest andsublimest height.

We will now hurriedly go through theItalian,’ the French, the Spanish and the Irishpeoples, who belong to the sub-divisions of theFifth Branch race of the Fourth Sub-race ofthe Fifth Root race. For the sake of brevity,we will call them by their index numbers. TheItalians belong to the 5-4-5-3 race. It meansthat they express their sociil thought throughsynthetic emotions. We might say thit theyexpress Celtic consciousness through Persiantraits, they are, as it were, Persianised Celtics.Their devotiotj to past heroes, the existenceof limited monarchy, the supremacy of Muso-

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lini’s personal genius-* Fascism, not for export’shows that it is based more on a personalitythan on principles-the halo of romance andsplendour which Musolinis personality alwaysmanifests, his kingly pomp, his usual war orationswhich keep the impulses of Italians at a consi-derable pitch and such other modern characteri-stics present in the Italian life are largelyrepresentative of this psychological index of theItalians. Fascism, autirchies and isolativenationalisms are becoming very common inLatin countries and it is because all of themstand on the same general psychological index,so far as Analytical Mind is concerned.

The French have 5—4—5—4 as theirpsychological index, which means that theirsocial thought is expressed through syntheticanalysis. They are essentially a race of clarityand precision. It is a fact that language '^is thespecial feature of social sense, for it is languagethat makes social relationships possible. Nowwe find that the French language has thequalities of the analytical mind, because itpossesses remarkable traits of precision. Likethe Romans, the French too are remarkably

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typical Celtics. Rome gave law and politicaltheories while it must be said that France hassounded the true note of the Celtic Race inher unfurling the banner of nationalism andpolitical liberty. Analytical mind representsa revolt against traditions and it is here thatwe have to seek for the understanding of thesocial upheaval that appeared in France andknown to us as the French Revolution, That theupheaval was not merely political, but also social,is due both to the index number of its branchas well as Root Race, but that this socialupheaval ended merely as a political revolutionis because of the Lower Mind level of theFrench.’France started with the cry of Liberty,Equality and Fraternity but we know that thelast two vanished into thin air while the firstresulted in granting freedom to plutocrats,the bourgeoisie, that were rising in social impor-tance. What the French Revolution gave in politicalreform was a Plutocracy, euphemistically calledpolitical democracy. But France could not haveplayed a role other than this, for thU! French nationcould not think beyond nationatlibcn! and politics.The centralised system of LioveirpjTient prevalent

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in France is typical of its analytical level, fordiffusion and distribution of political powerinto various units is a feature of the syntheticmind.The French are again known for their fashions;it is not wrong to say that France is theFashion-dictator of Europe and this is becauseof formal art and decorations which areproducts of the Analytical mind. France’s politicscan be summed up in one sentence'- “ Nationalsecurity and safeguard against German attack.”Her position in the League of Nations andher mutual defence pacts with various nationsof Europe show very clearly that Nationalismof the very extreme kind is guiding her. Andyet her nationalism differes from Japan^ forFrance, inspite of everything, has her Root Raceindex five and hence her rabid nationalism isalso tinged by International outlook. We mustleave the French here and proceed further withthe consideration of other nations

The psychological index number of Spainis 5-4-5-5 which implies that social thoughthas permeated social ideals of Spain. Spain isreally a very queer nation, very unstable in itsinstitutions. The key to this question lies in the

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fact, that social idealism of Spain has to remainconfined within the limitation of the analyticalmind, which is the stage of the sub-race towhich it belongs. And so, one finds invariablyin Spain that social ideals take the form ofun-co-ordinated actions, either of single indi-viduals or of separate parties. We know thatanalytical mind level is a level of strong individualityand this individuality expressed through socialinstitutions takes the form of anarchism. Wehave noted above, that Socialism is the economicdoctrine of the Synthetic Mind. Now Spain ispsychologically at a level of imbibing socialistideals, hut the difficulty is, that these socialistideals are forced to remain within the limitingsphere of analytical mind, that is, within thesphere of individual anarchism. And the positionof Socialist movement in Spain is really this,for we ido not find a well co-ordinated andorganised socialist movement in Spain, on thecontrary, there are anarchist tendencis in it.G. D. H. Cole mentions in his “Review ofEurope today”: “Spanish Socialism has shownfrom the outset strong tendencies towardsAnarchism.” One will not wonder if Fascist

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forces are victorious in Spain, for a Fascistrevolution is essentially a Property revolution

Spain, being largely moulded by the analyticalmind level cf the sub-race to which it belongs,will have to yield to controllers of Property.We believe that Spain will have to pass throughnumberless upheavals, for social ideals will alwaysclaim preference and they will be put down bythe analytical mind.

The Irish represent the sixth level of thefifth Branch race of the fourth Sub-race of thefifth Root Race, its index number is 5-4-5-6.It means, a feeling of human unity enters thesocial thought of the Irish. Strong individualityis really the main trait of this race, forwhile analytical mind represents the lower poleof individuality, intution represents the higher.It means that racial ideals ^of theIrish, guided by lofty individualism, have toremain confined within the walls of the analy-tical mind. Like Spain, one again finds a modeof anarchism in Ireland, but this is differentfrom Spanish anarchism. We cannot enter intothis discussion here. But the whole Sinn-F«in movement of Ireland had anarchist

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tendencies in it and it is throat>h this thatIreland has won her Freedom. Again her constantquarrels with Britain are also very largely dueto this. Her, nationalism though separativeis not like France. For, Ireland can think interms of British Commonwealth, but within thisCommonwealth she demands greater individualfreedom. Ireland is a very fascinating study, forhere we find 4,5 and 6 acting and counter-actingand ultimately yielding to 4. Ireland app'ars avery advanced nation because of her intuitionwhich helps her to make friends with all nations

and yet she remains utterly isolative because ofher lower mind, due to which she takes verylittle part in international politics. She haspractically remained unaffected by Socialismand this is also becau'e^of her 4 and 6. It ispossible thati Ireland might play an importantpart 4n world-affairs, now that a new and sixthsub-race is developing in America and Irelandhas truly immense interests in that Land andowes her freedom very largely to the interventionof the American Government. But that is a question

of the future with which we are not concernedhere.

Chapter IV.

Evolution in Aryan Races—Part-II.

[ The Nordic Race. ]

“Not until the appearance of the Fifth Sub—race is the pure higher mind consciousness expressedand not even then, until its fifth sub—divisionreaches its fifth phase. Nevertheless, the Sub—raceas a whole, including the peoples of Germany,Holland, Britain and Scandinavia, all show amarked development of synthetic mental proce'sses.’* «

We now come to the Fifth Sub-race ofthe Aryan Race, the race which is known asthe Teutonic or the Nordic Race. This race,it must be said is the real height of the AryanRice for it jrsychologically represents SocialSense concentrated in Synthetic Mind, or inother words it is this race which lives the mostthrough its social sense, for social sense is abso-lute both with the Root Race and the Nordic

a " The Next Step in Evolution.’’ Prof. Marcault,

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Sub-race, ^ocial sense is alone the win^lowthrough which this race looks at the world.Analytical Mind, Emotions, Activity and Percep-tion are its instruments and are used for thefurtherencs of Social Sense, while Intuition andWill which descend into it through subjectiverealms are also mould-ed by it for the nourish-ment of the social sense, or the syntheticmind or social ideals. The politico-socialinstitutions in which this race finds interest areDemocracy and Socialism. It is the function ofthe fifth sub-race to establish Democracy inthe world, not a mere political democracybut social democracy too, and hence*Democracyand Socialism must remain togeth?r, eachwithout the other must feel incomplete. Thepredominance of economic problems in thisrace arc natural for they are all leading the worldto Democracy and Socialism The fundam<mtilcharacteristics are: Humanity living under theinfluence of social ideals, formation of organi-sations and associations to give utterence tothese ideals, a feeling of nearness between thenations of the world due to economic and socialrelationships, a development of machinery and

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applied sciences, establishment of ResponsibleGovernments and applic tions of economicplannini?, individual freedom in religion compatiblewith social morality, acceptance of internationalcontrol over national sovereignties and suchother features. The special key-note of thisrace is P'raternity and the race through itsbranch-races and other national divisions andthrough various e<[)eriments is trying to realisethis ideal of Fraternity. One finds the existenceof this i leal even in its social institutions.Marriage is not a one-si led affair in theinterests of the sterner sex but is becoming acomradeship for mutual experience between thesexes. Woman has as much right as man inpolitics, economics, social affairs. Politicalfranchise is granted to women and legal dis-abilities are being removed. In short, woman isnot a property of man, as during the ?ra ofanalytical mind, the Fourth Root Race, but isa friend, a comrade, a partner of man. Inliterature this idea of fraternity is again to beseen, for in novels and dramas, in poems andshort stories it is the human element thatremains predominant. In literature, divisions

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between man and man are fast disappearingand the masses are assuming great importance,and this is due more to the zeal of fraternitythan to any under-estimation of other class ofhuman beings. In politics, we find parties based onvarious political ideals being formed and assumingthe reins of government. In economics, theunrestricted individualism of analytical mind ageis being replaced by co-operation and socialcontrol. In religion, the glorification of God andthe following of individual conscience are beingrelegated to the background and service of manis becoming the most impelling force behindreligious • idealism. The conception of manas a social entity, vaguely felt by the first

sub-race of the Aryan Root Race,is finding itsobjectivisation in ihe Nordic Race of today. Wewill watch the process of gradual objectivisationof this social sense through the Branch-Racesof this Sub-race. We must remember that onlyfive branch-races are known to us and henceno mention is made of the sixth and the seve*

nth branch-races in the following table:

Chart J.

kt Brancb-cace represented by the Sla*vonic« the Croat andi the Slovak*

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2nd. Branch-race represented by the

Prussians, the Letts and the Lithuanians.

3rd. Branch-race represented by the Germansand the Austrians.

4th. Branch-race represented by the Dutchand the Frisians.

5th. Branch-race represented by theAnglo-Saxons.

The psychological characteristics of the

above branch-races can be understood from the

following chart.'

Chart K..

1st....Social Ideals exprsssed through Perc'

*

eption.

2nd...Social Ideals expressed through Ac-tivity.

3rd....Social Ideals expressed through

Emotion. «

4th-...Social Ideals expressed through Anal-ytical Mind.

5 th....Social Ideals expressed through

Synthetic Mind.

The First Branch-race has its index 5-5-1,and, as from the above table, it expresses social

ideals through perception or structureand stability. We might say that this race isbecoming conscious of its social ideals and tries toadjust itself to structures appropriate to them.The common mass of humanity in this race,being on the sensation level, cannot evolve asocial structure and so it must be left to someouter agencies. One might compare this raceto an idealistic young man who feels the imp-elling force of ideals within him aud remainsconstantly bathing in the sunshine of his ideals,but does not know how to give an expression tothem. Wherever he sees an expression of

his ideals, he relishes them and wants to*

remain adjusted to them. We know that humanbeings at the level of sensation are not at allmobile, hence they can accept social ideals ©nlywhen presented in a particular structure. Hereinthis race bears resemblance to the Hindu Racewhich is the first sub-race of the Aryan RootRace. But there is a difference too, for theHindu Race has become conscious only of thesociability of man’s nature and hence has triedto seek structural stability in order to growunder an atmosphere of social Talationships, as

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provided by Manu. The first branch race of thefifth sub-race of the fifth Root Race is seekingstructural stability in order to grow under theatmosphere of social ideals. And this is a greatdifference for here human beings want environmentappropriate to the growth of social ideals. Whatthis means will be understood when we take instancesfrom the lives of nations belonging to this Branch-race. We have seen that the Slavonic, the Croatsand the Slovaks belong to this Race. It meansthat the peoples of Eastern Europe and moreparticularly of Russia, Bulgaria, Poland, Czecho-slovakia, Yugoslavia, Silesia, Bohemia belong

to this race. It is indeed a vast sea of humanity.

$

To show in detail the characteristics of all thtsenations is really impossible. It is also to beborne in mind that ailthough all these nationsbelong to the first branch-race of the ftfth sub-race,their sub-levels must be different. Although allare at the stage of sensation, these sensationsought to be erpressing through either of the seven^ases of concsiousness and to trace all thesewould require a volume. So we might illustrateonly the principal traits. The Russian Revo.utionof 1817 which introduced socialist structure of

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society in Russia is clearly a vindication of ourassertion that it stanHs on he level of the firstBranch-race of the fifth sub-race. For Russianmasses above all else wanted a social structure under•which they might feel themselves secure. No doubt,they had adjusted themselves to the crueloppressions of the Tsar, but owing to a permea-tion of new social id als, they craved for anew social basis. But the masses of themselvescould not create this and hence a necessityfor a Party creating such a structure; just asTheocracy had given a structure to India, sohas the Communi'.t Party given a new socialstability for the ideals of Russian masses. TheRussians have very well adjusted themselves toa new structure, although there are manyunhealthy features fo'lowidg the New Regimein U.S.S.R. We will not enter into the discussionof th§se features, we only want to drive thefact that Russians cm adjust to any socialstructure given to them, provided it does notrun counter to their ideals. Socidisn in itsstructural form is Rus-ia’s contribution to theworld. Bey on 1 this it is iinpos-iible for Russi ito give. Let structural subility, embodying their

no

iiea]s, collapse, let it become less rigid andKussian m;s83s will .stand confused. Russia hasshown the world the first picture of Socialismand it is natural that the latter should befascinated by it. Whatever Ru'-sia does is justto make the outlines of this picture more clear.We '-hall see later while talking about thedestinies of Russia, where her rulers arecrossing the psychological limits of the country.The great attraction of the Russian exp rimentto Inoia is really due to the affinity of stabilityand structure w 1 ii h b( th these nationsrt present, Russia attaches great importance tosocial idealst expressed through , socialstructures. Hence their very definition ofsocialist chance impli, s structural change. Weknow that the Communist Party has to keep upthe morale of the people by ‘ Shock-Brigades, 'and what does this mean ? It shows that Russianmasses will do what other more advanced peopleshow in their lives. Imita ion is really the mosteffective method of exacting work from thoseat the level cf sensation 'and the CommunistPatty has realised this necessity. The Commu-nists tried to break family lives in Russia and

Ill

the results are too well-known to all of os.Here they demaided of Russiin masses some*thing that they could never give. For Russiais at the sensation level and it can never foregohereditary family influences for the sake ofsocial ideals. That is the limit in which socialideals can remain and any attempt to breakthese influences must fail* This failure again showsthe psychological level of the Russians. Materialstability as an incentive to work even undermost autocratic regime shows Russia’s level ofsensation, for nations higher in psychologicallevels would never consent to work simplybecause there is economic stability, they wouldneed some more incentives. Again, Russia’sSocialism is brought .by an appeal tomaterial happiness, the whole nation applaudedthis appeal for those who live in sensationscan evolve a philosophy compatible with physicalhappiness. The lack of initiative in Russia isreally a sufficient proof of this contention.Russia is today fed by the Party, it moves at theorders of the Party, it worships the Party, it istaught by the Party, it accepts the philosophyof the Party, it believes in the religion of the

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Party and it is completely dominated by theParty! 'vhat is tl is except the fact that Russiastands at the level of sensations 'i We will notgo in grtater detail about Russia but say onlyone thing. It is being said by so/ne people thatIndia can follow into the footstep- of Russia. Whatf’oes our psych' >!( gical interpretation say onthis point ? It says that between India and Russiathere it> a wide gulf of four sub-races andseveral of its branch and nation races. Themasses of India can never achieve whatRussia has done, for if they do this then thewhole racial theory is false. But just as everycountry has evolved its own methods, so willIndia evolve her own. India is at the level of sens*atioi s t'f social structure, while Russia enjoysthe position of sensations of social ideals. Duringthe period between the first sub-race of the AryanRace and the first branch race of the Nordic Race,humanity has not only become quite conciousof social relationships but has learnt to organiseand associate, to develop an international fellow-ship, to produce applied sciences, to dream ofsocial ideals. Again Russia could never havepassed thcoogh a seciidisl revolutioo merely at

the behests of a party, she required an outside agencyand this came in the shape of a war whichshattered the then existing social structure. It wasthis that led Russia to evolve a new social basisThis element has to be completely understoodwhile dealing with nations at ssnsation levels,for they will adjust to new environment andeven try for its inception only when they findthat the old structure no longer exists. Thosewho are trying to bring socialism in India onthe model of Russia must grasp this fact and gra-dually try to create a new social structure, so that byimitation masses will adjust themselves to new soc-ial conditions. To bank upon a war to shatter socialstructure in India is hopeless. Nor is complete shatt-ering necessary, for humanity at the level of sensa-tion evolves by imitation and not by incitementto action. There is another way by whichpeople*at the stage of sensation evolve andchat is through shocks, either natural or social,over which they have no control. In contrastingIndia with Russia, we have digressed a littlefrom our main discussion, but that was necessary,To note the characteristics Russia, wemight say that she has great affinities for

114

stractnres that embody her ideals, even morethan the ideals themselves, has a tendency toprogress by imitation of those who representher ideals, has an ability to adjust to anenviron-ment supplied by any strong and overpoweringagencies, has a nature of depending too muchon state and government guidance, has aninclination of basking in the sunshine of ideals,rather than immediately start putting them intopractice, has an attraction for only that religionwhich offers a future heaven (it is because of thisthat she showed loyalty to such religion in thetimes of the Tsar and is showing interest now in therevolutionary paradise that is offered to Her, forRussians can think in terms of ideal atmosphereand hence an attraction towards heaven)and. finally miracle dominates her life, miracleeither natural, or more particularly social, andhence she looks with favour to the revolution whichhas seemed to her a veritable miracle. Thisis the psychology of the Russian masses, not oftheir Stalin or Kaganowitch. After the RussianRevolution, it seems Russia has risen to ahigher sub-level of its sensation stage. But wecannot enter into a discussion of the detailed history

115

of this country. The very fact that Russia is settlingdown to a new social adjustment rather thanusher in revolutions in other lands, which it was

said by Communists, to be the main task ofRussia, shows clearly her level of sensations.Russian Revolution, its victories and failurescan be wiitten from this psychological point ofview. For the present we must end here.

We have seen that the countries of EasternEurope belong to the first branch-race of theNordic Sub-race. One remarkable characteristicof sensation is that it lives on agriculturalecononjy, one might say a pre-feudalist agri-cultural economy of peasant proprietorship. Andwe find that all the countries of EasternEurope are living in these economic conditions.But there are various stages of sensation thatare represented by the first branch-race. Forexample, it seems Poland is on the activitylevel of sensation as seen from her past history,which shows that she could never adjust wellwith Russia as also from strong militarydictatorship of Pilsudski under which

Poland remained after the war. We

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sormise that Bulgaria represents the emo-tional level of sensation, as is apparent fromthe limited monarchy which rules this country.It is said that Bulgaria is following the Orthodoxor the Greek Church with strong influences ofRoman Catholicism-not unlikely in an emotioalcountry. We cannot illustrate instances fromall the countries of the first branch-race forlack of sufficient space at our disposal. Wemight only note here that in Czechoslovakiaand Yugoslavia the Agrarian parties are holdingreins of Governments, which is quite consistentwith the sensation level of these countries. Wepresume, Yugoslavia is a country psychologicallyon the synthetic mind level of sensation, andour presumption is due to the fact that de-centralisation of governmental functions formsa very important element in her politics.Monarchical, military, party and personaldictatorships in vogue in all the countries ofEastern Europe are largely due to thesensation level on which all of them remain,for the masses at this level always move whenpushed by some outer agencies since they lackinitiative. It is not contended that all the

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elements in these dictatorships are good, batthat is not the point here. Where these dictatorships could be improved upon can correctlybe said after studying in full the psychologicallevels of the masses that live under them.Dictatorships are not necessary in the form inwhich they exist today—but a rule by a partywhich clearly knows what it wants to achieveis certainly quite inevitable for these synthetic-mind-sensation~level countries. Our readers nowknow fairly well the characteristics of syntheticmind and also of sensation, and so they can,through their own studies, find out the tendenciesof thQ Eastern European countries and tallythem with our psychological formulas.

And now we come to the second branch-race ofthe Teutonic Sub-race. The function of this raceis to objectivise social ideals through activity. Itis Egypt and Arabia on a higher level, just asRussia is on a higher level compared to India.The Prussians, the Letts and the Lithuaniansrepresent this branch-race in our midst. Peoplesliving in Prussia, the Baltic States and Lithuaniaare clearly on the activity level of social ideals.About Prussia much need not be said to

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prove the above contention, for it is known forits militarism and feudalism. The militarydictatorship of Von Papen even as late as 1932shows that Prussia is a fertile ground for allsorts of military coup-d’-etat. Prussia is reallyfeudal and it is because of her influences thatGermany was handicapped in her process atcentralisation, although Hitler has achieved thisand the reasons for this success we shall seewhile discussing Germany. But it is in thenature of feudalism to continue the overlordshipof separate barons and it requires a strong monar-chy to achieve centralisation. The role ofPrussia in the affairs of Germany is thus feudaUstic,quite consistent with activity level. Againin Germany all political adventurers, even Hitler,have found support from Prussia, and this canbe explained only on the ground of Prussia’sactivity level. In Finland, Estonia and Latavia,which belong to this branch-race, we knowthat Baltic Barons have played a very prominentpart, so far as their politics and economicpolicies are concerned. In Lithuania’s history,one invariably finds the element of activity verypredominant. Her great period of glory waa

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during the 13th. Century when she was a GrandDuchy. In the sixteenth century she was unitedwith Poland, an activity-level nation, as notedabove. After the Russian Revolution, her valiantdefence of her own independence inspite ofPolish attacks shows the vigour of this nation.At present hostility to Poland is the guidingdoctrine of her politics, just as fear of Russiaguides Latavian politics. The military coup-d-etat and the later government of Prof Valde*maras, which entirely depended upon militarysupport, show unmistakably the power of themilitary in this country. These traits amplyillustrate the activity level of these nations. Theexpression of synthetic mind through activitymeans, a rule by military party, a spirit of rest*less activity for the achievement of socialideals, a loyalty to military generals forthe realisation of social ideals, disintegratingtendencies in political machineries, strengthoutweighing other factors in social as well aspolitical and economic spheres, a language andliterature essentially of action, a great prepond-erance of ceremonials in religious life and anexistence of military hioaouxa and gcanling oi

‘ Orders ’—these and such other factors mustbe discernible in the lives of the peoples ofthese nations. The worsening of their politicaland economic conditions tends to make themmore restless and active, for that is how thesenations learn to objectivise their active urges.Difficulties are their teachers, just as shocksare the teachers of the sensation-level nations.

We will now consider the third branch raceof the Teutonic Sub-race. The third race psy-chologically stands at a level where her socialideals are expressed through emotions. They areon a level higher than the Persians. The repre-sentatives of this race are found among theGermans and the Austrians. Germany andAustria belong to the same branch-race and sotheir unwise separation after the Great Warhas been a cause of much bickering in Europeanpclidcs. Germany is regarded as thef mostcultured nation of Europe. Now pure culturereally belongs to intuition, yet emotion has closecontact with it and hence we! find elementsof. culture more in Germany and Austria thanin any other European country. The key to theunderstanding of German, nature and culture can

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really be found in one word~her devotion togreatness. This devotion has invaded the politicalsphere also. Devotion means a personal elementand German history is full of great personages,moulding its course, Bismarck, Kaiser andPresident Hindenburg commanded influence overGermany to the extent to which we will hardlyfind in any other Teutonic country. EvenHitler is playing upon this element andif he succeeds it will be more for his per-sonality than for his principles. Germany canclaim more outstanding personages than anyother country of the world. Germany needseither a monarch, or better still a strong man,who can capture the imagination of the people.If Social Democrats could have produced sucha man, Germany would not have seen the fall ofSocial democracy. Hitler’s popularity today ismainly 4)ecause he has very cleverly understoodcertain emotional features of the German people. Histalk of racial purity is just pampering to therace pride of Germany and which is common tonations at the emotional level; the Parsecs ofIndia too are talking of racial purity. His deck*ration that women most 'go back to their kitchens*

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is a typical emotional conception of woman.Woman as the nourisher of family, as themother of children, as the kitchen expert of thenation is just an emotional view of woman. Hisdemand for reverting to small-scale productionand his inclination for supporting village indus-tries are also features consistent with emotion-alism. Just as Mussolini is talking of Corporations,which are a new type of guilds, so is Hitlerdesirous of evolving Guild economy in Germany,of course on a modem scale. Germany’s hostilityto France will be quite under-standable to thereaders owing to the fact that both these nationsnot only belong to different suWaces but theircorresponding branch-levels too are such aswould keep them on fighting terms,Germany’s cordiality to Britain is because ofthe same sub-race to which both of them belong.Germany’s great desire for colonial power, is dueto the synthetic mind level of both its root aswell as sub-race but she has never shown thesame ingenuity in dealing with her colonials asEngland, and this is due to her emotional level. Weknow that Germany became a really powerfulstate only when she achieved confederation under

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a single powerful monarchy. So long as herfeudal elements were strong, she could notrise to her glory-a trait of her emotional stage.Germany as a formidable power in war is alsodue to this trait, for the German nation isimpulsive and when ronsed to a strong feeling, itspeople can risk anything. We find a resem-blance between Italy’s Fascism and Nazism ofGermany, but this resemblance is largely dueto the emotional stage of both these nations.For otherwise, Hitler has been obliged to callhis party by the name of National Socialists-introduction of socialism being necessitated by thesynthetic mind level of Germany.Germany’s post-warYouth Movement also bears out this emotionalism,for it was essentially against outworn moralityand the tyranny of parents. ‘ The Back-to-Nature ’ slogan of these youths also exhibitsromanticism and impulsiveness. Democracy inreligion is what Germany has taught to the Nordicrace, for what was the revolt of Luther exceptfor the democratic reformation of the Churchf Folksongs of Germany reveal great sentimentalityand elements of love and romance. And so onemight say that the main characteristics of the

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third Branch-race of the Nordic Sub-race arela profound love of nature, impulsiveness in war,religious democracy, great efficiency in chemicalsciences and particularly war materials-butthis is of course a prostitution of her chemicalgenius-her love for philosophy, especially theKantian philosophy of the Good, the True andthe Beautiful, her remarkable culture anddevelopment of Orchestral Music, with its highlyemotional vein, a domination cf personal elementin all spheres of national and social a ctivity. Austria’sleadership in Holy Roman Empire also provesits inclination towards religion-which is an indexof its emotionalism. Austria’s music is df coursesuperb. A very large section of the Austrian peopleinstead of desiring an enlargement of its own state,wants to be politically and economically mergedwith Germany-a sign of common racial index.Hitler, as we know, is an Austrian and ‘^in himare reflected the main traits of the race towhich he belongs. The strength of the Socialistmovement and particularly of the ChristianSocialist movement shows a religious or amoral reaction to Socialism in Austria. We thinkthat sooner or later Germany and Austria will

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have to combine-if not politically, at leasteconomically in order that once again the thirdbranch-race of the Teutons mis^ht regain itslost place in the comity of nations. Germanyallowed to nourish a feeling of hatred is a power-ful danger to Europe; while Germany befriendedwill add considerably to the peace and prosperrity of Europe. Germany wants not merely aredrafting of the Treaty of Vtrsailles, but signingof an entirely new Treaty of Friendship betweenherself and the Europ an powers.

We now proceed to the fourth branch-raceof the Nordic Sub-race. This race expresses itssocial'ideals through analytical mind or throughthe development of individuality. To this racebelong the Dutch aud the ,Frisians of theFriesland, situated in the North West of Europe.One might say that detail and organisation arethe kfey-notes of this race. We know very littleabout the Frisians over here and hence we willhave to confine our remarks only to the Dutch.When one thinks of the Dutch, one is at oncereminded of scientific farming and co-operativ. s,the one represents the detail of the analyticalmind, while the other exhil»ts the power of

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organisation of the synthetic mind. The Dutchare an intensely efficient people-this skill theyderive from the analytical levd ‘‘Holhnd’s greatstrength lies in her commerce’’ so says Mr. Cole,and this must be so, for lower mind has funda-mentally to do with material goods and hencewith commerce. The possession by Holland of theMalaya territories was no mere accident-for bothrepresent analytical mind level, although Holland ison a higher spiral of it. The entire aloofness ofHolland from all European and World polticsis also significant of her lower mind stage Thegreat influence of Calvinism in Holland is^ alsoa representation of supremacy of Mind. Themain characteristics of this race can be summedup thusi a tendency to remain in national aloof-ness in order to develop social ideals, a preser-vation of national institutions even againstformidable enemieSi a religion based on reasonand logic, application of science to industriesand supremacy in commerce, spirit of organisation,specially the co-oparatives, the development ofthe arts of efficiency and tidiness and dominationof conservative forces. This then is briefly thepsychology of the Dutch.

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To the fifth Branch-race of the NordicRace belong the Anglo-Saxons. The mainfunction of this race is to objectivise socialideals through synthetic mind. It is notwrong to say that the Aryan Race rises to itsnoble heights in its Anglo-Saxon branch. This raceis represented by England, the English speakingpeoples of Canada and Australia and also theAmericans. We know so much about this racethat to summarise it is well-nigh impossible.Social ideals through synthetic mind means ahigh sense of social responsibility and aprofound respect for social institutions. Theabsence of ‘ bloody revolutions ’ in the wholehistory of England is really due to this. Againit is England alone who can carry on itsgovernment by an un-written constitution, for itshows the readiness of the English people toobservp social traditions and respect socialconventions. The British Parliament is knownas tile Mother of Parliaments, and rightly, forshe has been a model parliamentary countryin the whole world. She has consistently stuckto parliamentary government although she hasintroduced changes with a change in times and

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circuinst.inces. This love for parliamentary ordemocratic institutions is a characteristic featureof this race. There are merits as well demerits inthis tenacious holding to demrcratic institutions,for it seems England cannot think beyondinstitutions, systems and commissions. She wantseverything to be done in strict

obedience, at least, to the form of democracy.She is known as a nation of shop-keepers,and rightly, for economics is the sphere ofsynthetic mind, just as politics is of the analy-tical mind. Again machinery and appliedsciences go with this level of synthetic mindand hence we find England leading all the othernations in Industrial revolution. She became thesole dictator of world market because of hercheap machine productions. And the wealth thusobtained helped her to spread her colonial empire,far and wide. The founding of colonies cr thebuildi: g up of empires is the genius of the syntheticmind and hence England today beats Germany,France, Italy, Japan in colonial expansions.Marxian Socialists tell as that England couldfound colonial empire because of the wealthobtained through cheap production of goods and

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llieir sales. But why did England precede othernations in industrial revolution, which helpedher to develop an empire I No answer from theMarxists. We say that the S5mthetic mind level isresponsible for this happening, for machineryineans applied science and when can science beapplied 1 Only when scientific mind has beencompletely objectivised or made an instrument.England has again a sense of Empire—notmerely of nation. But again we find Englandconservative and this conservatism is due to herintense regard for institutions. She can nevertdierate a breaking of institutions—she may agreeto modifications. Hence existence of very rigiddivorce laws in England, for she does not wantto break marriage institutions, nor does shewant to make them loose. Radical movementsare never popular in England. The Englishpeople* are the Romans re-incarnated and wehope they will not commit the same mistakes whichthe Romans committed. We may thus summarisethe characteristics of the Anglo-Saxonsl anadherence to institutional stability, a gradualnessin action, a dominance of social morality, afaith in the democratic basis of politics, a sense

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of international responsibility, a perfection oflanguage, a reliance on inherent civic sense ofthe people. England's geographical position andher economic resources have helped to developtwo tendencies among the English people. One,a relation of friendliness with other nations andsecond, a common sense for Empire building.There is another very marked feature ofEnglish politics and specially of America, andthat is a very efficient Party system and itsvery smooth working. Party is the politicalexpression of the synthetic mind, for socialideals and programmes form the very basis ofits formation. A sense of social duty, of citizen'ship is inherent in the English nation. Onewho has no conception of racial psychology,might wonder at the sense of duty prevalentin the English police—'but that factor is onlya reflection of the race characteristics, it isreally racially very significant that Americagoes on with with as little of social legislationas possible. That shows the psychological levelof the people. A new type of Capitalists likeFord and Nash are coming into existence inAmerica and it means that social sense is very

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rapidly being objectivised in that country. Weare not blind to the many problems existing inAmerica and England but they are due to theyet absolute level of social sense. Realhumanity and fraternity can come only whensocial sense is completely objectivised. America’svery rigid constitution is also due to herinstitutionalism which is common to all Anglo-Saxon countries, That the idea of the Leagueof Nations should have originatetl in the mindof President Wilson is no accident. Internatio*nalism is the special mission of the Anglo-Saxoncountries and it seems America is on a littlehighei* level of synthetic mind than England.The unique efficiency in advertisements developedby the Americans is due to the objectivisation ofthe lower mind, which she is able to use veryfreely. It seems the sub-level of England isfour, %o that her index number is 5-5-5-4; andit is because of this that she is more interestedin politics than America, which according toProf Bryoe is more economically inclined, atrait of her synthetic sub-level within the branchrace of the synthetic mind. We will not pursuethis discussion further but only note the Federal

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nature of her govemrtent. Centralisation is of thelower mind and hence it is interested in concen-tration, while the synthetic mind is inclined to co-ordination. This trait is reflected in the differencesof the government machineries of France andAmerica. Synthetic Mind can co-ordinate diversefunctions inspite of their seeming differences andhere is the clue to the . understanding of theextreme separation of powers in the Americanconstitution. Any other country trying to follow herexample would undoubtedly land itself into dange-rous situations. The existence of civic liberties inEngland and America is also due to this qualityof co-ordination of individnal liberties- withsocial welfare. We might note only one moreinstance. Charles Darwin appearing in Englandis very significant. We have seen that lowermind can analyse space, while the syntheticmind can grasp and understand the qualities oftime. The theory of evolution is possible onlywhen this ‘time’ can be understood. England,being on the synthetic level, produced a Darwin,to explain the flow of time in his ‘Origin ofSpecies.'

1S3

A word about Indo—British relations befo-re we proceed to the next race. We mustunderstand that the mission of England is pre-dominantly to form a nucleus of internationalism.Her task is to found a Commenwealth of Nations.This is the ideal placed before her due to herpsychological level. This Commonwealth mustbe above national, colour and class divisions.This Commonwealth is the ideal of the AryanRace and England being on the fifth level isbest suited to perform this task. But this Co--mmonwealih cannot become a living realitywithout India's position in it, for we have seenabovo, that India possesses the seeds of thewhole Aryan tree. Unless England obtains theseseeds by close and fraternal relations with India,her dream of Commonwealth can never be rea--lised. Again India’s dream of social duty canfind ‘fulfilment only in England. England will,and is bound to, express what India perceivesthrough her sensations. India’s perception is Eng-•land’s expression. India only gives the ideal,but this ideal must be organised in humaninstitutions. It is this organisation that will bedone by England. India without England must

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become a soul without a body, England withoutIndia must remain a body without a soul, mustremain a mere institution without the perceptionof ideals. This, in short, is the purpose of Indo-British relations. And so it is of supreme imp-ortance that both these nations must understandeach other. India must know how to appeal toBritain-appeal not in any servile sense-or betterstill, India must know how to deal with Britain.Britain likes democracy and wishes all whodeal with her to adopt democratic methods. Weare not talking of the steel-frame in India butof the real British nature. It can respond onlyto an appeal of constitutionalism. It was because ofthis that Dr. Annie Besant proposed a consti-tutional way; not because she had a foreignbody but because she understood the Englishnature. But people in India seem to be ridicu-ling the idea of getting freedom throughconstitutional measures. They tells us that themethod of constitution was tried by India andwas found wanting. Yes, but the constitutionalway resorted to by India was not Mrs. Besant’sconstitutionalism. It was a sterile constitutionalismthat was tried in India and naturally failed, as it

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mast. Dr. Besant’s constitationalism was dynamicand democratic in the sense that it was supportedby people even in the villages. Dr. Besant’smethod of political warfare must prevail if Indiadoes not want to delay her freedom. Again theBritish people must understand the Indian psychologytoo. Indians are in a habit of thinking in termsof structure. India will never be satisfied unlessand until she is given a complete politicalstructure imbibing the great ideals for which Indiastands. Gradualism and granting of some bitsof reforms can never be sufficient, however grandthey may be. Only as India understands Britainand her ways, and only as Britain grasps thepsychology of India can a lasting union betweenthe two countries be established. A last word toIndia’s political workers India must be suppliedwith a constitution framed by the genius ofIndia f®r unless this is done India will have noconception of Swarajya. She can think onlyin terms of constitutions and if a willing supportof the masses is to be obtained they must haveclear conceptions of Swarajya, This conceptioncan be given to India only in terms of futurestructure. Dr. Besant knew this and gave her

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Commonwealth of India Bill. Indian politciansmust either accept this or evolve another Bill,for that is the only way to deal with Britainand to deal with India too.

Here ends our discussion of the past andthe present civilisations. Now we enter for a shorttime into the realm of the future. We willonly consider some of the salient features ofthe future races. And this reading of the futureis not like the forecast of professional astrologersbut like the scientists, who know the lawsunderlying human evolution.

Chapter V.

Evolution in Future Raceift.

‘The sixth 8ub<^race, the Coming Race, will htborn with the sixth Root Race in it, which is togrow so much more slowly. The Coming of thesixth sub'^race you may almost begin to seC aroundyou. It is not to be born in a single place, not tobelong to a single nation, for it is the type ofhumanity, of the unifying wisdom, and out of allnations and all peoples and all tongues it willgather together its chosen for the new type ofthought which is to be born. And what that typewill be we can easily outline by thinking of thecharacteristics of the Buddhic principle inman.'^*

* Annie Besazit^

Having considered the past and the presentof humanity in the foregoing chapters, we now

enter into a comparatively difficult field of

* The Changing World-Annie Besant.

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forecasting the future of mankind. It is not iti amanner of idle speculation that we are treatingthis subject—rather a hazardous subject—but weare touching it absolutely in a scientific manner-We will, however, give only the generaloutlines of this picture, the picture that is toreveal its exquisite beauty during the centuriesthat lie before us.

The Sixth Sub-race of the Aryan RootRace has not yet appeared on world-stage, butthe signs of its emergence are visible inAmerica. The new racial type is found not onlyby Theosophists, but by ethnologists too, and ismarked by teachers and parents also. This raceis fepresented by the Neo-Americans. The newtype of children born in America show signs ofIntuition i. e. of direct perception of truth with-out argumentation. They show also marked signsof a very high culture and a keen sense of beauty.Now the sixth sub-race of the Aryan Race can-not rise to pure Intuition for it has stillto remain within the sphere of theSynthetic Mind- The highest peak of SyntheticMind is, of course, reached in the Nordic Race,

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but with the emergence of the Sixth Sub-racea new element of Intuition descends into theSynthetic Mind and thus gives to the latter anexpansion of its powers. This sub-race will givean Intuitional tinge to all the institutions andorganisations of the Nordic Race. Now Intuitionimplies: Culture, Dynamism, Spirituality, Relati-vity, a sense of Unity, a nobility of Behaviourand an Aristocracy of the wise. Allthese will not be seen in the sixth sub-racein their pristine glory but only through thewindow of the synthetic mind. This race withits branch-races will strike the note of spiritualfraternity of humanity. The various branch-raceswill represent: (1) A better cultural environ-ment for human beings, i2) a greater freedomfrom the limitations of obedience to social insti-tutions, (3) a real sense of goodwill and fellow-ship between human beings of various races, (4)an Aris-tocratic-Democracy in its political sphere,(5) a sharing of the joys and sorrows of humanbeings and not merely a sharing of materialgoods, [6] a great development of fine arts andmore particularly the dynamic arts like dancing,and (7) a greater dominance of teachers and pre-

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-ceptors in social life. One dees see the signsof these things in modern trends of our sociallife and this means that huminity is reallyrising to a new level of the synthetic mind.The existence of leisure in our days, made possi--ble due to machinery, will force the issue ofcultural facilities for increasing number of humanbeings. The gradual permeation of the ideas ofindividual morality, or at least a relative concep-tion of morality, is a clear sign of individualfreedom from social discipline. The apparentfailures of the League of Nations are leadinghuman beings or more specifically modern thinkersto seek for internationalism not in conferencesand covenants but in the cultural and spiritualunity of human beings. The demand for experts ingovernment and other social and economicactivities is a sign of democracy being guidedby an aristocracy of those who know andunderstand. Modern psychological novels anddramas are leading us to a greater and greaterunderstanding of the lives of people and notmerely their material demands. The great impetusthat dancing has received from almost all theadvanced countries is also a sign of the

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growth of dynamic art. And lastly the wonderfulexperiments in education proceeding in theworld are raising the status of teachers andpsychologists in the t stimation of human beings.With the emergence of the sixth sub-race thesetendencies will be strengthened a thousandfold.It is said that America is showing very greatinterest in the Vedaniin philosophy of India,apd Vedanta is really the philosophy of Intuition,and America being the home of a new sub-racemust naturally find interest in it. We do notpropose to go into greater details about thisrace. These enumerations of principal traitswould suffice to give to the reader someconception about the coming sub-race.

We proceed to the seventh and the lastsub-race of the Aryan Root Race. This raceis stil> very far in the future, but our laws ofracial evolution can help us in forecasting itscharacteristics. This will be a race thatwill take the synthetic mind to its greatestexpansion-we do not say expression. ForWill or Divine Sense will enter into the consci-ousness of the Synthetic Mind of the Aryan

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race. When Will descends into any aspect ofconsciousness, it means that human beings arebecoming free of outer limitations, whether ofsociety or state. This race will strike the noteof True Fraternity, not relying upon outerenvironment of conferences and associations norupon spiritual piinciples but upon the individualrealisation of human unity. Man will realisehis unity with his fellow-men in this race andno outer circumstances will obliterate this vision.In the first sub-race of the Aryan Race, manbecame conscious of his sociability through theinfluences of outer environment supplied to himby the Manu of the Race, here in the seventhsub-race man realises his unity with humanitythrough the objectivisation of his own powers,for he is no longer a slave of outer environment,of society; he has become a master of it. Thissub-race, too, will pass through seven branch-races and will also pass through several sub-divisions. We might envisage some of thecharacteristics of this race; (1) A reliance onindividual self rather than on social environment,(2) a self-directed activity for the fulfilmentof the ideal of human unity, (3) a conception

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of the Divinity of man guiding all humanrelationships, (4) an an-archic democracy inwhich utmost freedom will be granted to indi-viduals, or rather Democracy will existbecause of the willing and voluntary associationsof human beings, (5) the realisation of the dreamof World-state wherein individual nationswill exist and yet remain co-ordinated in theWorld-state. (6) a development of symbolic artportraying especially the divinity of man andhis relationships and finally, (7) a dominanceof Spiritual or Divine Kings largely born outof humanity-a Theocracy willingly accepted bypeople «and not through inexperience as in thefirst sub-race. This then will happen in the seventhsub-race. The dream of H. G. Wells regardingthe World-State will become a reality, in a muchmore grander scale than even he realises today.This sub-race will mean Internationalism par-excellence. With the emergence and fulldevelopment of this race, the Aryan Race willhave finished its mission. For it exists to makeHuman Brotherhood a reality in the worldand with the descent of the Divine Sense intothe Synthetic Mind this will become an actuality.

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It will not merely be a vague feelincr, but theWill of the seventh sub-race will energise thissense, so that Human Brotherhood will expressitself through international organisations. In thisrace will the dream of the Manu of the FifthRoot Race be realised and real Socialism,energised by the sense of individual realisationof the divinity of man, nourished by the spiri-tual conceptions of man and organised byinternational associations, will become a livingreality. The splendid educational experiments ofthe sixth sub-race will make this individualrealisation possible, just as the machinery andapplied sciences of today will lead to the culturaldevelopment of the coming race. Such indeedare the links between races, and efforts andexperiences of one race are not lost with itsdisappearance. They are carried to the nextrace by the individuals who reincarnfite inocher races. And so human evolution proceedsin a continuous march.

Let us now briefly consider the Sixth and theSeventh Root Races, so that the discussion of oneWorld-period will thus be over. We cannot go

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into great details about these last two races. Wewill only see some salient features. It must beremembered that the Sixth Root Race will be atthe level of Intuitional Consciousness. This Int-uition will, during the seven sub-races and branchraces,pass through its seven stages of sensation, acti-vity, emotion, analytical mind, synthetic mind,cosmic sense and divine sense. The Sixth RootRace will be the stc^e of Pure Intuitionand the traits of Intuition consideredin the discussion of the sixth sub-race will befound in their true glory during this race. Thekey-note of the Sixth Root-Race civilisationwill he Equality-not based on material prosperitybut on spiritual conceptions of man.To be spiritual is to know one's equality withall. Equality is possible only when man looksfrom the standpoint of Archetypal vision, and nottill then. Again this equality cannot be realisedthrough social institutions but only throughcultural and spiritual evolution. The FrenchRevolution gave the cry of equality but failedto realise it, for an analytical mind nation candevelop only separative individuality throughpcditieal liberty. The Russian Revdution too is

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striking the tune of equality, but even this mustfail, for Synthetic Mind can only co-ordinateand hence can realise Fraternity betweendiverse individualities; Russian Revolution hasundoubtedly sown the seeds of Fraternity. Butit will be the privilege of human beings in theSixth Root Race to realise the dream of Equality,-yes, but not uniformity; equality in essence,not in expressions. The main characteristics ofthis race will be: (1) an environment of spiritualinfluences made possible by the closer contactbetween humanity and the Guardians ofMankind, (2) an unflinching obedience to thebehests of the Great Masters and thus engagingin the task of dispelling spiritual ignorance ofthe people, (3) an intense love and regard notonly for human beings but also for sub-humankingdoms (animals will take their place in theheaits of humanity and there will thas becomplete disappearance of flesh eating), (4) anAristocratic Government-not in the sense ofplutocratic but in the sense of spiritual aris-tocracy; a development of the science of humanevolution-the hastening of human growth, evenas the science of the growth of animals and

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plants is perfected and will be still more soin the Aryan Race, (5) a sharing of economicgoods according to the needs of each; anapplication of the Science of Human Evolutionthrough Schools of Yoga, (6) a wonderful growthof fine arts, a keen sensitiveness to Beauty;rhythm, culture, nobility of behaviour-these to be the key-notes of spiritual teachings,and finally (7) real self-education through theobjectivisation of spiritual powers. We haveseen that synthetic mind can form conceptionsregarding the flow of time. It can also applythis science of time in the growth of non-humanentities because humanity is still absolutewith this race. Biology, which is the science oftime, must remain incomplete in the syntheticmind stage of humanity for it must excludehuman beings from its realm of experimentation.This science of ‘human time’ must be left tothe Sixth Root Race and hence we will findthe completion of biology in this period. Itmeans that biology will have to combine withanthropology which most have reached itsperfection in the Fifth Root Race, just as naturalsciwice has combined with machinery and

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applied sciences in the Aryan Race. The religionof this race must emphasise behaviour andcreativeness of individuals, rather thanphilosophise over man, nature and reality.Spirituality, Dynamism, Universality, NobleIndividuality, Relativity, Beauty and Creativenessare the main traits of this race and they vvillbe found in all the institutions of that age. For afuller grasp of the Sixth Root Race, the readeris referred to the book written by Bishop C. W.Leadbeater called ‘ The Beginnings of the SixthRoot Race.’

We will sow come to the conaderation ofthe Seventh and the last Root Race of ourWorld-period. It will be after some thousandsof years that this Race will come into existence.This Race will represent Will, the highest stageof human consciousness and what this WiH shallmean through various sub-races and branch-racesis rather difficult to tell. We at our level erfSynthetic Mind can hardly imagine the splendour•f Will energising the whole human civilisation.It is certain that it will express itself through allthe seven stages of consciousness during the

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life of the Seventh Root Race. Each sub facewill develop one expression of Will and thiaagain through branch races. Will representsPerfection, Completeness, Mastery, Self-reliance.Tracing Will through its seven sab-levels, wefind the charateristics of the Seventh RootRace in the following order: (I) a stability inself-reliance, (2) a self-initiated activity forthe expression of inherent powers in man, (3)a feeling of Divine Love at the sight of every-thing, [4] an expression of self-disciplined An-archy in political sphere, the absence of anylegislation for the guidance of human conduct,(5) extreme flexibility of human organisations,being based on the Divinity of man and henceenergised not by their aims and ideals but bythe Will of man, organisations showing a co-ordination of human wills rather than merelytheir ideals, as we find today, (6) salf-educationunder the guidance of spiritual beings and amost wonderful development of symbolic artand finally (7) an emergence of real Divineand Spiritual Kings on earth, every manrealising his own Spiritual Kingship and thisagain finding culmination in a great Spiritual

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Emperor, A Divine Royalty. Its civilisationwill be based on Divinity, its chieftask being the objectivisation of DivineSense, and hence will perfect the science ofpsychology. No consciousness will be subjectiveto this Race, while it will have as its instrumentsIntuition, Synthetic Mind, Analytical Mind,Emotion, Activity and Perception. What wonder-ful mankind will arise in this race can begauged from the powerful instruments at itscommand. In this age, Space and Time will havebeen completely analysed, while the conceptionof Causality will be in the process of analysis.Here man will know himself as one with thewhole creation, nay even his unity with theCreator of the world will begin to be felt byhim, so that he will realise himself as the Causeof all Creation. His consciousness will haveexpanded so much that he will find no differenceor separateness between himself and the outerworld. With man knowing his own spiritualkingship, will this World-period be over andhumanity will prosecute its evolution furtheron some other Globe- This is the dream ofTheosophy-dream born net out of uncontrolled

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imagination but. out of the knowledge of scientificlaws underlying our Scheme of Evolution.

Here ends cur discussion of Races andSub-race?. This discussion must have shownto the reader that there is indeed a wonderful Planbehind the rise and fall of civilisations, behindthe emergence of races, behind all the confoundingdata about the characteristics of various civili-sations. The Theory of Racial Evolution discussedin the foregoing pages reveals to our mind’seye a profoundly intelligent picture of thewhole evolution of humanity through nations,and races and civilisations. There is no happeningin history that is mysterious to it. There is noevent that is accidental to it. And yet none

may run away with the idea that this is nothingbut fatalism, that man is only a pawn in the

game ef God., that man has simply to fold his

hands while the evolution of humanity is

proceeding. This is no fatalism, but anunderstanding of the conditions under which humanactivities can best be carried on. While thistheory gives the limitations of each race, it alsoportrays the potentialities of each stage of

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human evolution. This racial theory gives acourse for human growth, the mastery of thatcourse is for human beings to achieve. Just as anindividual appearing at an examination if heknows the course in the beginning can finish itsooner than one who does not know, in the sameway the knowledge of racial courses must meanthat earnest students might finish them earlier.Having known the programmes for various races,the duty of social leaders and politicians aswell as of teachers is to arrange such activitiesas would help the race to pass on to the nextclass of God’s school as speedily as possible.To know the racial programme is to hasten* humanevolution. Again, we have seen that every raceor nation, at whatever level of consciousness,passes through seven expressions of the sameconsciousness and so the task of leaders is tocarry the nation or the race successively troughall these expressions. Evolution means objecti-visation. It must also be remembered that justas racial programmes show the potentialities ofa race, so do they point out the limitations ofthese races. The leaders of society have to'takethis into consideration also so that they may

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not demand from masses more than what theirracial level allows. Leaders in history have de-manded more things from masses than thelatter could give under racial limitations andthe results have been failures of numberlessmovements. To throw the blame of a failureOn masses is surely not doing justice tothem, failures are largely due to ignorance ofleaders regarding racial programmes. Andso we have noted that the knowledge of racialprogrammes, instead of making us fatalists, helpsus to serve humanity much more wisely andsets before us, both positive as well as negativelimits. Both these limits are necessaryfor those who want to be leaders and hencethis racial theory is not of mere academic inte*rest but of great practical value for work in alldepartments of human activities. These racialprogrammes give us the knowledge of theconditions under which to carry on activitiesand to say that this knowledge drives manto fatalism is to declare all wise actionfatalistic.

In the foregoing pages we have tried todiscuss racial psychcdt^ies mainly with regard

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to political activities, and that too very briefly.They can be worked out to minutest details withregard to nation’s political and economic lives.But let it not be understood that they can beapplied only to these spheres* These psycholo-gical levels can be gauged from a large numberof things. In languages of nations, in their voca-bularies, in their syntax can be seen the workingof this psychogical theory. The position ofverbs in sentences, the tenses and

moods that are used, the existence ofnumberless words expressing the same meaning,the actual structure of sentences, all these canbe looked at fropa the light of this theory, andfrom that, levels of nations and races canbe judged. Philologists of the world might

consider this and start their investigations inthis direction. In literatures of nations also thiscan be seen. Even the level psychologies ofwriters can be measured from their styles,their images, their themes. Literary critics,if they can understand this psychology,might do their criticisms with greater justiceto the writer, to the nation for which theliterature is written and to the character pj the

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book. In religions too, we can see this evolution,as also in theologies, mysticisms and rituals.Every nation adopts a religion appropriate to itsown growth* In religions, vve find a specialelement, particularly in its taboos and its esote-ricism, showing subjective pressure of conscious-ness. The purpose of every religion is to takehumanity to a higher mode of living and henceall religious teachers have given such teachings ascontained subjective elements, while at the sametime they appealed to the absolute elements of therace. The study of religions ought to be carriedon from this new angle. People have discussedsimilefrities of religions, they must now considerthe uniqueness of each religion and that canbe shown only by this racial and evolutionarytheory. Ethics of a nation too are notaccidental, they follow the same law asmentfoned above. Those who have studiedethical codes of different nations havefound that they differ from nation to nationand very largely from race to race. A nationor an individual at the analytical mind levelwill evolve ethics of conscience for, the interestof life is centred in individual development and

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oot in social good. In various arts also we findthe working of this cyclic law of psychologicalgrowth. Why does a particular form of art becomefwpolar at particular times is a question whichonly this theory can explain. If epics written inthese days are not as grand as those of theolden times, it is because we have passed throughthe activity level. The great popularity ofproblematic plays and novels in our age isparticularly due to the synthetic mind level of theAryan Consciousness. In philosophy also, one mayperceive the evolution of level psychologies.Kant’s philosophy is clearly of the SyntheticMind, while that of Aristotle and Descart'es ofthe lower mind. The Six Schools of Indianphilosophy represent six levels of consciousnessfrom activity to will, the level of perception isnot able to evolve its own philosophy beingstill tied down to images, and their utterences*beingsubjective. In sciences also we can perceive thisevolatioff. Sciences appropriate to the conceptionof life at each level comes into being and thehistory of sciences ought to be traced from thatstandpoint. Chemical recipes, astrology, sciencesof nature and of space, sciences of vegetable

157

and animal time and applied sciences, sciencesof human time—this is the sequence of scientificjirowth. Devc-lopment of political iostitutions wehave noticed—theocracy, feudalism# monarchy,plutocracy, democracy, aristocracy and anarchy.Evolution of economic organisations alsoproceeds thus—the village economy, the feudaleconomy, the guild economy, the capitalist eco*nomy, the socialist economy, the communisteconomy and the anarchist economy. In marriageinstitutions also we can trace this evolution.Conceptions with regard to the status ofwomen are changing with the change in the level ofhumah consciousness. In social institutions too, onecan show this evolution. In Symbology andMythology of races and naiions we can see thesame law of growth. We are too apt todisregard these two spheres of human interest*The intellectuals of all nations have consideredthese as meaningless. But it is not so. In theMyths of nations is contained the whole curri-culum for those nations, but this is visibleonly to those who can interpret them. We haveseen before that there are in all races MysterySchools and the purpose of these schools is

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to train advanced souls ^ in advanced coursesfor evolution. These advanced courses arenot for common masses, they can neverUnderstand them. And so Initiates havegiven these teachings to people in myths andsymbols. More and more as people objectivisetheir inherent powers, more and more canthey understand the hidden meanings of mythsand symbols. In Pedagogy also one can tracethis law. Different systems of educationprevalent in different countries are due to theirpsychological levels. The Ashrama type ofeducation given in ancient India was due to thefact that people on sensation levels can always graspprinciples of life only in good atmosphere andunder the proximity of their teachers. Moderneducational reformers in India should introduceAshrama type of education on a higher leveland suitable under modern conditions, ff theywant to arouse the real genius of India. InCriminology too and in the psychologies of theinsane same principles can be seen to exist.Persons interested in criminal reform and inprison work ought to understand the working ofthis law in these fields so that they might add

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wisdom to their already very noble andcharitable work. The unconscious of the insaneis also depicting the same working of thispsychogical law and hence psychologistsmight well study this theory before theystart curing the insane. In the biographiesof great personages is also reflected thislaw. Dr. Besant passing from Church to Freethinking and from this to Socialism and fromthence to Theosophy and Yoga shows the swiftworking of this law. Some have called Dr. Btsantvery unstable-raally speaking she could riseto higher levels of consciousness so very rapidlythat common people could not understand hereverchanging colours. Her seeming unstablenesswas her real greatness. The same psychologicallaw can be seen in the lives of all great perso-nages. Again, the emergence of these great menis alsj in consonance with racial and nationaldevelopment. In the temperaments and raysof people also this law works with its levelsand sub-levels. It is said that even vegetableand animal evolution follows the same septinaryprinciple. It seems the whole universe is runningalong this principle of Seven. In every field of

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human interest this law is seen and from theabove discussions it will be plain that there isa Plan in the universe which follows specificlaws. Life is indeed organic and levels ofconsciousness are reflected in all the spheres ofhuman life. Nowhere is there an element ofchance. The process of objectivisation is proceed-ing through all the departments of mankind. Thewhole civilisation is thus a superstructure on thelevels of consciousness and only as we understandthe nature and the qualities of various phasesof consciousness can we unravel the mystery ofcivilisations. The problems that occur in societyfrom time to time also follow this rule andeven from the study of these problems can wefind out psychological levels of nations and proposeremedies appropriate to them. As noted above,the illustrious group of Prof. Marcault has beencarrying on researches in various depar|mentsin order to show the working of ibis law.The transactions published by this group are onGeology, Symbology, Mythology, Archaeology,Healing, Chemistry, Science and theWeb of the Universe. Those interested inthese subjects might look into these transac-

16l

tions. The reader is also requested to seethe book to be published shortly by theTheosophical Publishing House, Adyar, Madras.The name of the book is ‘Where Theosophyand Science Meet’ and will be edited by Prof.D. D. Kanga, the ex-Professor of Chemistry inthe Gujarat College, Ahmedabad. This bookwill deal with 34 sciences in four sections andwill not only show a correctness of Thesophi-cal assertions in the light of modern science,but will also show the Plan in each science. Imight also refer the reader to the shortlyto-be-published book on ‘ Studies in LevelPsychology,’ written by Bro. Bhupatray Mehtaand myself. His grasp of Marcault’s principles isvery profound and so the coming book underhis collaboration and guidance will be veryenlightening to the readers interested in Marcau-lt’s theories of evolution. And so, we leave thereader here, after very briefly showing to himthe existence of the psychological laws ofevolution in various fields of human activities.

Some might contend, how is it possible toknow that all these races have appeared on

162

earth? What is the scientific data before asto make the statements we have done in theforegoing pages? It is true that modern sociol-ogists have come only to .recc^nise the threemain races of hamanity. But the blood-testsnow being carried on by biologists must revealto them many racial types. Through thesetests they are bound to find out admixturesin races and the roots of different migrationsof peoples. Modern sociology is coming tothis but till it is proved, our strength is derivedfrom occult sources investigated by TheosophicalOccult Scientists. And it must be stated forthe information of our readers that many ofthe Theosophical investigations, at first ridiculedby intellectuals and scientists, have foundcorroborations from t’le discoveries of modernwestern science itself. The explanation ofracial evolution given by Theosophical wliters,and more particularly by Prof Marcault, isreally most intelligible, and unless a bettertheory is produced, one might accept it as aworkable hypothesis. We expect nothing morethan this from our non-theosophical friendswho cannot pn their faith in Occult investigations.

We do not propose to go into the discussionof questions placed at the beginning of thissection. Quite a large number of these questionshave been replied to during the discussion ofvarious races. We requtst our readers to apply*for themselves, the principles of evolutionarypsychology to those questions and to manyothers that might be naturally arising in theirminds. This application will provide the necessaryreplies, we are quite sure as to that. We shallfeel quite satisfied if this discussion throws anew light on the problem of civilisationsand history. If we have been able toinduqe them to believe that there does existanother side to this question than the one theyare perceiving and that this 5-ide is really worthtaking into serious consideration, we will feel quitedelighted. We do not claim to have masteredthe theories of Prof. Marcault. The defects inthe above arguments are evidently ours. Weonly wish our readers turn to the originalwritings of Prof. Marcault to fully understandthe problem of civilisations.

A word regarding the practical value ofthese theories. To know the psychology of

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propaganda is absolately essential for those whoare leaders of movements and have to dealwith large masses. The above theories throwgreat light on the problems of propaganda. Theyare of immense help to journalists and int(;rnation-al lecturers. Theosophical leaders have shownintuitive understanding of national psychologies,leaders like Dr. Besant, Mr. C. Jinarajadasa andDr. Arundale. Dr. Besant's intuitive grasp wasso astonishing that she appealed to Germany,England, America and India in diverse ways.Theosophical workers have to understand thiseven while dealing with members of a singlelodge, for these members must have theirown levels and Theosophy must be presented tothem in such a way as would appeal to theirlevels. Dr. Arundale’s demand that TheosophicalText books should be written for different ages clea*rly reflects this need for understanding indfvidualpsychologies- Sections of the Theosophical Societyexist in different countries to help their nationalsto speedily objectivise their levels of conscious-ness through its seven successive phases- Theo-sophical workers must think out this problem inthe light of national and racial levels. One does

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see the working of this law of psychological deve-lopment even in the growth of the TheosophicalMovement. This must be so in every movementbut we will take the Theosophical Society asan illustration. Madame Blavatsky evidentlygave stability to this movement and her ‘ SecretDoctrine’ remains the foundation of the wholeTheosophical structure of later years. Col. Olcotttook the Theosophical Society through its activitystage with the able assistance of Dr Besant.Dr. Besant when she became the Presi.lent ofthe Theosophical Society raised the Theosophicalmovement to its emotional level. Daring thisphase,* the marvellous personality of Dr. Besantdid wonders. The rank and file of this

movement showed singular loyalty to her and theTheosophical Society reached a splendid height.Dr. Arundale’s mission is summed up in hiswatcRwords; Freedom and Friendship. Individualfreedom within the general object of Brother-hood, for which the Theosophical Societystands, is the present phase of this greatinternational movemmt. The great impetusgiven to scientific corroborations of Theosophyis also a reflection of this stage.

1G6

Theosophical workers must understand thisphase and offer not merely their devotionsbut also their efiiciencies. Just as Dr. Besantgave much to Theosophy, but during her timethe emotional aspect was emphasised, not dueto any limitations in Dr. Besant but due tothe limitations of members in her time torespond to Theosophy, in the same way Dr.Arundale possesses many things, he is aneducationist of a very rare order, he is a superborganiser, he is a great religionist, but it seemsto us that during his regime individualitywill be greatly emphasised. Mr. C. Jinarajadasa,one might say an all-rounder .in Theosophy, ateacher, a scholar, an organiser, a spiritual priestan artist, a staunch religionist, a fine speaker, allthese he is, but his greatest influence in the Theo-sophical Movement is through his exquisite synthe-sis, his wonderful idealism, his great expositionsof the Theosophical philosophy. Shrimati RukmiuiDevi, it seems to os, is representing the Intui-tional level of the Theosophical movement todaywith her charming music and most wonderfuldancing. We have given these illustrations onlyin order to show that every great movement

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passes through its various stages of consciousnessand social workers have to take this intoconsideration also while dealing with theirmovements.

We end this section here, having noted theprocess of psychological evolution in individuals,in races, in nations, in various departments ofhuman activities, as also in great movementslike the Theosophical Society. We only hopeTheosophy will find its rightful place in thehearts and minds of our readers so that itmight influence their lives and lead them to thegreat summits of joy and happiness which onemust find through the realisation of his spiritualnature. Theosophy, we maintain, is what theworld needs and till the world accepts it, lifewill remain a mystery to human beings. Theo-sophy is the Light'-Bringer and those who seekearndbtly the Light will evidently find it erelong.

1. The Pedigree of Man —Annie Besant.

2. Man; Whence How and Whither—Annie

Besant and C. W, Leadbeater.

3. The Beginnings of the Sixth Root Race—C. W. Leadbeater.

4. Brahmavidya—Annie Besant.

5. The Great plan—Annie Besant.

6. The Solar System—E. Powell.

7. The Lives of Alcyone. Vols. I &

II—C. W. Leadbeater.

. 8. The Earth and its Cycles—Miss. Preston.

9. Studies in Evolutionary Psychology—Preston and Trew.

10 The ^Bridge of the Gods-Edith Pinchin.

11. Indications of a New Culture-G. A. Gardener.,12. Corroborations of Occult Archaeology—G. N. Drinkwater.

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