The Economy of Permanence: A Quest for a Social Order Based on Non-violence (स्थायी अर्थतन्त्र)

Economy of Permanence

other houses to see others also at work. All the time he was with us he was
chanting but one chorus, 'Why is it that our industry does not flourish at present
as it did in the times of our father who, following this very occupation, became
wealthy enough to build these two storeyed houses while we, their
descendants, cannot even afford to repair?" After we had seen all that there
was to be seen, as it was midday, this man entreated us to accept his
hospitality. I asked my two Brahmin companions what they felt about it, They
said they would have no objection if the food was strictly vegetarian. Our
guide, on being told of this condition said that although he would like to have
meat, his poverty would not allow of it and, so perforce, he was obliged to be a
vegetarian. Beside, as our visit was not previously arranged or announced, we
had to take pot-luck and he would place before us whatever had been prepared
for the family. He warned us that food would be just plain rice and dhal and
pickles, but he assured us he would be highly pleased if we would partake at his
house even this frugal fare. We accepted his invitation more because of his
importunity and to see for ourselves his way of living at his house than because
of our need, and so we repaired to his home. While we were having a wash he
got the varandah prepared for us to sit down to our repast and all the while he
was reciting the same old query about the cause of the decay of the industry. I
was raking my mind as to what answer to give him. Just then he called us in to
take our seats. I was shown to the middle seat, being considered the chief
guest, and my two companions were assigned seats on either side of me. For
these two screwpine asans were placed and as I glanced at the seat meant for
my august personage, I exclaimed, "I now know why your industry is languishing
and you are facing ruin. The fault lies in your scale of values." He implored me
to explain how that was. I asked him, "Where did to get these asans spread of
my companions?" He replied, "Sir, they are specimens of the humble labour of
my hands. I made them." Then I enquired, "Where did you .get this mat that has
been spread for me with this tiger printed on it?" He said "That is a Japanese
mat I bought in the bazaar." I then explained, "Considering me the principal
guest you thought of honouring me by seating me on this Japanese mat while
you provided my friend with your own handiwork. This shows you valued the

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Japanese mat more than your own product. If you yourself do so, can you
blame others doing likewise? If many others follow your method of valuing
foreign articles they will also cease buying locally made screwpine mats. How
can your industry flourish with all your old customers gone? Are you not the
chief culprit to destroy your own trade?" With folded hands he accepted the
reasoning and forthwith replaced the Japanese mat by one of his own make.
The use of foreign articles deprives
our people of employment
Here is a picture in miniature of what is happening all over our country. The
standards by which we judge are not comprehensive enough. We are often led
away by low money prices ignoring the great gashes in our economic and social
organization made by such short-sighted choice of ours. The goods produced by
our own neighbours have values which are not represented in the money price.
The money value is most often the least important of all considerations,
although frequently, it is the sole factor that affects our decision. Such pure
monetary considerations may lead to the blasting of the ramifications of our
social order and spell ruin and distress all round. Money value blinds the vision
to a long range social view, so that the wielder of the axe fells the branch on
which he is standing. He is the contributing party to his own destruction and
fall. Hence an unfettered long term policy, which will ensure permanence, calls
for the application of objective criteria, taking into consideration not merely
the immediate solution of a problem but also the more lasting after effects
which may follow in the wake. No act of a single individual ends with an
isolated transaction. It has its repercussions right through society, though many
of us do not have our sight trained to perceive what follows in its train.

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A secretary of a co-operative society was enumerating the benefits his
organization had conferred on its members by marketing the honey produced by
them. Proudly, he took me to show me a farm where the owner had
domesticated about 30 colonies of honey-bees in simple hives constructed out
of old mud pots. The bees seemed very active. Hundreds of pounds of honey
were being sent by this farmer to the society for marketing. I was much
impressed by the recounting of all this achievement and how much money it
had brought in. Just then a little girl, a child of the owner, came in running. I
asked her if she also knew what these honey bees were so busy about. She said
they were making honey. I next enquired if she liked honey. She looked blank.
Thinking she did not understand my question I repeated it in another form
saying "Don't you like the taste of honey?" She startled me with "I do not know
what it tastes like." I turned round to the owner and enquired if he did not give
his own children any honey. He gave me what he thought to be a perfect
answer. "How can I afford to use it at home when I get Re. 1/- per lb. at the
society?" My appreciative attitude vanished and I remarked to the elated
secretary of the society, "Your work is damned when this child does not know
the taste of honey. By offering high prices you are enticing away this honey
from the mouth of this child to the over-laden tables of the rich". The story is
the same everywhere with eggs, milk and other articles with high nutritive
values. In the N. W. F. Province, where eggs were once largely produced and
locally consumed, the consumption of the local population has fallen
considerably since the military authorities of Rawalpindi, Quetta and Ambala
began to draw on these supplies.
Money valuation benumbs the faculty for the better appreciation of higher
considerations, and results in a transaction which may be a gain to one party,
but leads to irreparable loss to the other. Instead of drawing on surpluses (as
we noted in the last chapter in the example of the boy with jilabis) it helps to
drain out vital sustenance, thus causing grave social loss which is not apparent
at the moment. It was the monetary mechanism that was at the bottom of the
great Bengal famine of 1943. It snatched away life-giving elements from the
mouth of the starving population before they were aware of it, by giving them
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valueless paper notes representing frozen credits at London. Let us take this
terrible disaster to heart and learn the lesson it has to teach us, reminding us,
that there are other and more vital considerations in this life than money with
which to measure values.
Milk produced by villagers is taken to be sold
in towns leaving the village children
without this nutritive article of deit
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X. LIFE, LIVING AND EXISTENCE
Has life any significance? Does it convey any meaning? What constitutes it? -
mere existence?
We have seen that man is distinguished from the lower orders by the possession
of Freewill. Therefore, what a man is, is declared by the way he exercises his
will interpreting his scale of values. Thus eventually, man is what he prefers to
be. Man, by his living, gives expression to his faculties and we term the re-
sultant his 'Personality'. Life is the means by which man develops himself and it
is that which affords him the opportunity to express himself through his
creative faculty. Hence the great importance that has to be placed of the way
people live or have to live.
Life then becomes the great canvas on which man, the artist with his peculiar
brand of paint of many values, and the firm strokes of his brush of freewill,
brings into existence his indelible work of art, which he will leave behind him
to help or retard human progress. If he uses a large mixture of self-centered
values, which are like water-colours that may wash out or fade away with age,
his work will not attain a high degree of permanence and will be disfigured by
violence. On the other hand, if he uses mainly altruistic or objective values,
which are like the earth paints used at Ajanta that have retained their
freshness through the centuries, then his masterpiece will go down from
generation to generation with its message of permanence and non-violence.
Such being man's opportunity and responsibility, he cannot afford to leave his
life meekly in the hands of others. Each man is responsible for the way he lives.
He cannot substitute for his masterpiece cheap lithographs supplied wholesale,
with frame and all complete, by the manufacturers.
The standardized production of large scale industries today, more or less lays
down the way people are to live, instead of consumers calling for the type of
goods they want, the producers press, whatever they make, on the passive
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public. We cannot discharge our responsibilities by remaining passive. We need
to be up and doing.
The two great global wars, that have been visited on this generation, are
witnesses to the destructive nature of modern institution and organizations.
Even science, which by its very nature ought to be objective and creative, has
been prostituted by being turned into an abominable engine of destruction.
Instead of standing firm footed on the rock of permanence and non-violence,
eminent scientists have been engulfed by the river of violence in spate, which
is carrying death and ruin through the fair fields of human progress and
civilization. They complacently claim to be on neutral ground. This is self-
deception. There is no neutrality. Either we are creative or destructive. By the
exercise of their freewill, they have chosen to serve the latter end and hence
great is the destruction thereof.
Material destruction, immense as it is, is the least part of it. What is bemoaned
above everything else is the irreplaceable loss of young promising lives. If a
tiger should kill a great scientist what is its gain and what is the loss to
humanity? The man-eater gets perhaps 120 lbs. of flesh, bone and blood. The
nutritive value of these can well be replaced even from the vegetable kingdom:
if the digestive apparatus were adapted to it. On the other hand, what
humanity loses is not so much the flesh and blood but the higher faculties
which are the resultant of generations of culture, expressed under changing
values of life and action and which are of no use to the tiger, while the loss is
an irreparable one to mankind. That part which is noblest and highest and
which works towards permanence is lost by the parasitic act of the tiger, whose
gain is but transient. The flesh and blood have gone to appease its hunger for a
few hours at the cost of an eternal loss as a heritage. The higher life of the
scientist comprising knowledge, creation and love has been of no use to the
prowling beast.
In the same way, the loss to humanity occasioned by the millions of lives
sacrificed in these wars cannot be computed by human effort. The clock of
human progress and civilization is set back centuries by such holocausts.
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Again, which horticulturist will hew down a graft mango tree that yields good
fruits for the sake of firewood? Yet man is so foolish as to offer his children as
gun fodder and is even proud of doing so. Such is the potency of propaganda
glorifying violence.
It may be mentioned here in passing that apart from sentimental or religious
feelings and considerations of such principles as violence and non-violence,
slaughter of animals for food stands condemned by the above reasoning. While
the meat-eater gets the flesh, which can easily be substituted by nutrition
obtainable from other sources, nature loses valuable expressions of instinctive
life—the song of birds, the love of animals etc. which often excel the fitful
exhibits of man and are equally as irreplaceable functions as the creative
faculty in man. Flesh-eating, therefore, belongs to the Parasitic Economy of
Transience and causes avoidable destruction. It lowers the 'habitue' to the
lowest order of existence which has no dignity to it.
Applying these ideas of life to the five forms of economies, with special
reference to the creative faculty of man, he Parasitic Economy becomes the
House of Imitations, the 'redatory Economy gives us the House of Adoptions,
while the Economy of Enterprise will assume the form of the House of Material
Creations and the Economy of Gregation forms the House of Social Innovations,
and the Economy of Service which enables its devotees to project themselves
into the life of others, may be termed the House of Sublimation.
The House of imitation: Those who fall within this group do not trouble to
contribute anything themselves but take whatever they can-from others'
creations by closely imitating them. The guiding characteristic still remains
self-love and pleasure seeking by the easiest route. In effect, they live through
the lives of others. There is just existence pure and simple. They are like the
moondead or lifeless themselves-but their glory, such as they possess, is a
reflection of other people's efforts. Their own personality finds no expression.
Nothing worthwhile is to be learnt from them. It may not be wholly their fault
that they are sterile like the mule which, being hybrid, is neither a horse nor a
donkey or and is unable to reproduce itself. It lives and dies without leaving a.
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progeny. Similarly, the imitators have no creative faculty or if they possess it,
it is allowed to lie dormant, being given no opportunity to express or develop
itself. It may be, if their environment were changed, they would be able to
contribute to the general progress of society. To the extent that they remain
functionless, the existence of such a group is definitely a loss to society. They
consume without creating. Their lives are not works of art but just colourless
black and white prints from the printing press.
Earlier in this century, the Japanese, who copied everything western, fell into
this group. It had led them from the Economy of Permanence, which they,
along with their neighbours China and India, were following, into the House of
Imitation and we see vividly today their inevitable fall into the Parasitic
Economy in their inroads into Manchuria and China. From following nonviolence
they have now enshrined violence and destruction.
In our own country, many of our friends, especially Indian Christians (I write
this in regard to the community to which I belong in humiliation and shame) fall
into this group. They imitate the westerner in every possible way even to the
extent of abandoning their own mother-tongue for English. They dress like the
westerners, they keep house in the best foreign missionary style and in their
well-to-do circle even their food habits have been borrowed from the West
inclusive of many tinned imported stuffs. Their recreation follows all that is
held fashionable in the west, such as racing and ballroom dancing, which latter
has been well described as 'hugging set to music'. This group has also been
highly sterile intellectually in spite of the fact that most of them can boast of a
varied liberal education. Unfortunately, the trend in big cities is towards this,
the lowest type. The only consolation is that their number is comparatively
small, and if measures are taken in hand in good time to check its spreading
further, we may be able to eradicate it root and branch.
The House of Adoption: The motto of those who belong this group is "Let us
eat, drink and be merry, for tomorrow we die". These also do take from the
contributions of others as do those of the previous house but the difference lies
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in this that they try to make the creations of others their own by slight modi-
fication which however, are not distinctive enough to lay claim to originality.
"Best foreign missionary style"
Again the present day Japanese afford us a good example of those who attempt
to adopt the lead given by others' originality. What they had taken previously
from the West they have acclimatised to their land. For instance, they had
taken over large scale production from the West and split the unwieldy units of
centralized factories into many small cottage industries, assembling the various
parts when finished, in a central workshop. To give one example, in England
the bicycle is produced in its entirety by single plants like that of the B. S. A.
Company. But Japan manufactures similar goods by organizing cottage workers
who are supplied with tools and materials. Some of them produce only spokes,
others only rims and so on. All these separate parts are brought to the Central
Assembling, work-shop which puts out complete useable machines.
Some persons in our country, who are not so much
under western influence as those of the House of
Imitation, attempt to adopt western modes-say in
clothes-with grotesque results. A Babu may put on
an open coat but he may omit, with commendable
rationality in this hot climate, the irksome, stiff
starched collar and the troublesome, purposeless
extra tie. He may wear his shirt outside the
trousers thinking it makes for coolness, and on his
Imperfect adaptation
socksless feet he may use the only Indian chappal
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he possesses- Oxford shoes being expensive. Such maybe an eyesore to the
wholehogger but it must be admitted he is more original than the pure imi-
tator. Such persons are only much works of art as the cheap lithographic we
find pasted on stocks of mill-cloth. They have the will-power to pick and
choose, but lack the sense of perspective to create anything complete and
whole, or are too lazy to do so. Such patchwork, as they may accomplish, is
bound to be transient and their eagerness to obtain quickly what they want is
sure to lead into paths of violence.
The House of material Creations: According to the Law of the Economy of
Enterprise we would expect that in this house every individual will assert
himself and lead his own life regardless of what may be the lot of others
following the maxim. "Every man for himself and the devil take the
hindermost". They would be expected to have original ideas which will be
translated into life for their own selfish benefit. This would imply that every
person would be free to express himself in his daily mode of living.
Unfortunately, the world today is under the heels of producers who have power
to lay down the way their consumers should live. Hence the freedom of choice
and the faculty of the consumer have been neutralized and rendered
ineffective.
In France, the beauty specialist will proclaim that the fashion of the day is to
have butterflies painted on the bare backs and which are to be exposed to the
gaze of admirers. Unquestioningly the aspiring females will resort to the beauty
parlours, don their bathing costumes and have butterflies painted on their un-
complaining backs, and repair to the sea resorts of the Riviera to exhibit their
backs to the stupefied public.
Again, in Western clothes and feminine fashions Paris leads the world. London
imitates these and probably commercialises the modes, while New York may
adopt these to its needs and standardize them.
Standardization in the West has killed all originality of the consumer in his
mode of life. People are mainly concerned with what others will think of them
if they departed from the universal set mode of life. Even the life in the home
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is controlled by fashions called for by outsiders-the court, the aristocracy or
the business interests.
Producer made fashions
For a while the fashion will be to eat soup out of a soup plate with a rim round
the bowl, with a large eliptical spoon. A few years later the fashion will
change. A soup bowl without a rim will now be used and a spoon more or less
circular in shape will be the proper style. These frequent changes are
productive of snobbery and are good for business. The poor cannot afford to
scrap their crockery and silver off and on to adopt new ways, and so are easily
eliminated from the 'County Set'. From the business point of view, if the same
kind of things are to be handed down from, father to son, the capacity of the
market will be limited, while if such changes in the material modes of living are
effected, the artificially created demand will widen the scope for more
business.
People who follow such senseless and baseless fashions are the innocent
victims, or social climbers or eterprising business houses who, by their skilful
advertisements and high pressure salesmanship, push their goods where there
are no natural markets. Such ignorant victims of propaganda and fashions, in
time generate in themselves a kind of inferiority complex, lose confidence in
themselves, and fail to give free play to their own creative faculty, rendering
life monotonous.
If one visits a few flats in Bombay, one will soon get to know what to expect in
every other house. The same modern laminated wood furniture with glass tops
to tables and all that will go with these are to be met with house after house.
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There is no variety, no imagination, no original ideas. It is one dead level. Even
in old cemeteries one may find wonderful specimens of works of art or
sculpture, but not in a modern Bombay flat where people are supposed to 'live'.
These homes are more dead than graves. Everything is done for the consumer
by the manufacturer under the pretext of making life comfortable and easy;
such ease leads to the benumbing of the higher faculties which spells death to
progress and development.
If life is to be creative, such deadening standardization must go. There should
be plenty of scope for individual taste to express itself. Designing one's own
house or furniture is a fertile field for the play of one's personality. Under the
specious plea of simplifying one's problems, large scale manufacturers are
laying waste personality and individuality and are impoverishing life. In the U.
S. A., prefabricated houses can be built overnight. All one has to do is to ring
up the wholesale manufacturer and tell him where one wants it and which plan
one prefers, -Plan A, Plan B or Plan C. All the doors, windows etc. of each plan
are kept ready in stock. The only time needed is to assemble them like a
packing case out of boards. Even in matters of food, where one would expect
individual tastes to prevail, the manufacturers have borne down individuality by
carefully worded advertisements, setting forth fanciful food values etc. Ready
prepared foods are making their appearance also in Indian markets and homes
dealing a death-blow to the art of cooking. Every housewife should pride
herself on her culinary art. Instead we have standardized fruit preserves,
pickles, chutneys, infant and invalid semi-pre- pared foods, supplied from
factories thousands of miles from our land.
Man is so constituted that the less he thinks on problems the less he is fitted for
life. Therefore, the all considerate and thoughtful modern manufacturer, who
professes to do all the thinking for the consumer, is really crippling him. Even a
mother has to let her child attempt to walk and perhaps to fall and hurt itself
too. If she strives to take such care of her child that it should never fall, always
carries it herself, the child will never develop a sense of balance and will have
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to go through life a cripple. Such is the service rendered to society by the
manufacturers of today.
In our country we have a whole range and variety of methods of daily life that
afford the creative faculty many rich combinations; among the different climes
and Provinces. Even in a single Province there is variety among the
communities. Thus we have a very wide field for the development and
expression of our personality if we do not fall to the wiles of business houses.
Fortunately here also, but for the cities and towns, the life in the villages
remains mostly unaffected, although rapid strides are being made in the wrong
direction even in remote parts, still the situation is not beyond redemption.
This death dealing contagion calls for immediate measures.
Instead of the House of Creations being a source of strength, the topsy turvy
order, in which the manufacturer plays the central role, has made it the
weakest link of the chain, as the consumer, who forms the bulk of the
population, is mercilessly suppressed and his creative faculty is buried under
the debris of modern factories. This method of living does not bring into ex-
istence works of art but just produces transient and flimsy transfer pictures
which any child can paste in his school books.
The consumer has no voice in calling for his goods. His side of the transaction is
misnamed by learned 'Economists' as the Demand. He makes no demand. He
meekly takes what is presented to him. The cart is put before the horse. Shoes
may be prepared in Northampton, England, by the workers who never have any
contact with the consumer in India or some other remote corner of the earth.
Instead of shoes being made to fit the consumers' feet, the consumer has to go
to a shop and fit his foot into a ready-made shoe of the nearest shape
available. If sufficient customers' feet are not available in the market under the
influence of the markets, then, some country, like Abyssinia, where 'natives' go
barefooted, has to be brought under political control and 'civilized' so that the
people may be taught to wear western types of footwear. This chase of the
pre-existent supply for a demand is one of the most fruitful sources of modern
conflicts and wars. The unnatural creation of a demand generates violence and
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produces an unstable equilibrium. In the effort to right itself, the swing again
causes violence.
If we seek to obtain permanence and non-violence, we must have an order in
which the customer will play the leading role and that personally. This can only
be achieved when consumption-goods are locally made, perhaps in cottages,
under the eye of the consumer, to meet the existing needs. Only under such
conditions can the consumer bring into effect his scale of values which will
develop, as well as express, his personality. Modern forms of production and
sale have reduced life into stagnation and living into mere existence. The
atmosphere is suffocative. It can be cleared by those who have the needed gifts
to belong to this House of Creation asserting their personalities and arousing
themselves to action. The monetary scale of values, which has taken complete
possession of this House, has to be ousted and the manifold scale of cultural
values has to be installed and given full sway over the conditions that affect
the life of the people in general.
House of Social Innovations : This House belongs to the Economy of Gregation.
Hence the deciding criterion at every stage will be "what is good for society in
general" ? And not any consideration of personal benefit to any individual or to
any special persons. It is needless to point out that money values will have
hardly any place here. Long range considerations will prevail over short range
policies.
There have been, of late, many attempts at Socio-economic experiments.
Russia set the ball rolling with her Soviet Communism. Then Fascists and Nazis
followed. Their experiments have failed to usher in permanence and non-
violence. On the other hand, they have sunk humanity in a river of blood. They
sought shortcuts, each for their own class or nation, forgetting the larger issues
of the whole human family. The submissive populations have been drilled under
the maxim ⁴My Country-Right or Wrong'. Hence they have landed themselves in
violence and destruction.
The League of Nations, though it has an ambitious and high-sounding name to
comprehend the whole world, also followed a transient and short-sighted

Economy of Permanence
economy, serving only the selfish interest of a few who controlled its
machinery. Therefore, it also failed to secure permanence and non-violence for
humanity at large.
Proper planning of life is imperative. To be successful the objective of the plan
recommended must be universal and be in complete alignment with the eternal
order of things. It should not be a convenient attempt (such as the one we
noticed in the last House) to foist standardized methods of life on others, with
the purpose of disposing of the products of centralized factories,, nor should it
be such as to kill individual expressions of personality.
In our land, the field of work for those in this House is immense. The villages
are in dire need of those who will organize their activities so as to make life
possible. Today, they fare worse than the jungle animals, which at least obtain
sufficient nourishment for healthy and active life. The social and economic
environment is such as to kill all initiative. It will be the function of those of
this House to plan out the lives of the helpless masses so as to afford them the
chance of leading a human life rich in it. Possibilities for self-expression.
Planning to this end implies the formulation of a norm towards which we should
work. If the norm is well-conceived it will afford free play to all creative
faculties of every member of society. Whether the norm is a proper one or not
can be judged by the effect any change in it causes. The natural norm can nei-
ther be raise nor lowered within the short span of life. Any such deviation will
cause pathological conditions. Nature has designed the wonderful human
system through millions of years. No scientist can equip a laboratory so simple
and yet so efficient as the digestive system we possess. No engineer has yet
devised a self- acting and self-regulating pump as the heart. Whether wireless
or otherwise, no Morconi has designed a system of communications as perfect
as our nervous system. The normal working of this body and mind cannot be
altered or designed afresh by ignorant man. Hence, it will be futile for any
mortal individual to attempt to change the course of life as he wishes it. All
that can be done is to co-operate with nature and arrange to maintain the
environment in such a form as will guarantee its working at its best. This stage
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or norm is set by nature and man's part is to study and understand nature's
requirements and pay heed to it. If there be any departure from nature's norm,
it will lead to social maladjustments.
Every medical man is aware of the futility of trying to alter the normal
temperature of the body. If it goes above the norm, fever sets in and if it falls
below depression and weakness follow, in either case, death is the end. Nor
can we tune the heart to cope with a life of feverish activity that a man may
desire to lead. No doubt there is a certain range of adaptability. We cannot
bank on this unduly. Too much strain give the danger signal of high blood
pressure. But that is not a new norm at which we may settle down without
endangering life. In the same way, there is a norm or requirements which,
when fulfilled, causes the human system to function at its best. The purpose of
planning is to determine it and take such steps as will ensure it to every human
being.
Unfortunately, today the golden calf (or rather as gold has vanished into thin
air, the Sterling calf) has been enthroned and all considerations centre round
money and not round human personality.
There have been plans and plans, all aiming at an abundance of material
production but lacking root in human nature. Such plans are like a well
arranged vase of cut flowers. They are, no doubt, beautiful and retain for a
time their natural scent and appearance but, as they are severed from the
parent plant, death is in them. Therefore, their glory is shortlived.
A planner should rather like a gardener. He first prepares the soil, sows the
seed and waters it and having done his part he stands aside. The plant of its
own nature, drawing the nutriment supplied by the conditioned soil, grows and
brings forth flowers. The well arranged vase, however much loaded and
crowded with flowers, was transient and death was in it, while the plant is
permanent because it draws its sap from nature with its roots and so has life.
Some flowers of the plant may fade away but others will blossom forth to take
their place.
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Similarly, planning should ensure wholesome conditions for the growth of
human beings. What is put forth by them is not the end or aim. The method of
starting with a predetermined output and working towards it, is not the way of
nature. We may, by such methods, Obtain forced results but that, not being a
natural growth, will fade away and may even leave behind an aftermath of
decay. Such forced pace is like a Chrismas tree well decorated with tinsel
candles etc., and overladen with presents-drums, bugles, dolls etc.; neither the
decorations nor the presents being natural to the tree it cannot pride itself on
it. As the X'mas tree is but a branch cut off from the live plant, it cannot draw
the sap of life from mother earth through roots and so the leaves, though they
may retain their freshness for a while, will droop down and the branch itself
will dry up, being thereafter fit only for firewood. Such also will be the fate of
plans that follow the glamour of plenty.
The condition and environment for the full growth of the faculties of man that
have to be ensured are the primary end of planning. Every individual has to
have enough wholesome and balanced food, sufficient clothing to protect the
body from changes in weather, adequate housing accommodation, full op-
portunities for training the mind and body for life, clean surroundings to
safeguard health and ample facilities for human intercourse, economic
production and exchange. Such then are the planners' objectives. Beyond these
all other accomplishments should be left to the initiative of the people
themselves. Only then will they have room to afford them chances of exercising
their freewill and their scale of values, which would make their lives, not mere
existence, but something worthwhile and that will produce a culture as a
consequence, which will be lasting and will be a definite contribution to the
progress of mankind.
No planned way of life can deprive the human being of his right to choose his
own method of Jiving, as long as the chosen form does not infringe on the
rights of his fellow-beings. The planned life is only to ensure that-each person
gets his minimum human needs at the least. Over and above that, every
individual must have as much scope as possible for the individual sense of
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values to make its presence felt. Any planned life that is too rigid to allow of it
and takes away or restricts beyond measure the individual freedom to act and
express his idea of values will be guilty of regimentation. Regimentation
deprives a human being of his individuality and lowers him to the level of a
cogwheel in an unalterable machine. Such regimentation of life from the cradle
to the grave, whatever be its merits or efficiency, will stand condemned as it
fails to answer our first requirement for the progress of a human being, the
right of freedom to express one's personality.
Regimentation certainly has its place and function where the objective is not
the development of personality but some joint effort-as in an army or a
factory-where each head or hand counts rather than the individual, who has to
be submerged in such cases in the general interest of the goal, which is the all
absorbing and supreme consideration and the individual is only the means of
attaining it. To us, the development of the individual being the objective, and
the organization only the means of securing it, there can be no place for
regimentation in our scheme.
For example, in a well conducted dairy, animals will be fed well on properly
prepared cattle feed, given salt and water in due time and in regulated
measure, stabled in well constructed sheds, taken out to exercise in the sun for
a while, rubbed down and cleaned daily and milked according to time table.
This is not what a human being needs if he is to rise above the level of mere
existence of brute beasts. A well regulated prison affords such conditions of
existence. Under prison rules it is even made a punishable offence to abstain
from proper sleep or rest or food which may have a deleterious effect on the
health of the prisoner. Such care is taken of the body of the prisoner. But that
is not life where freedom of choice and activity has been taken away.
It is, therefore, imperative that no plan should raise insurmountable wells on
all sides and reduce life into a jail. It should function like a fence that, while
protecting the field from the depredations of destructive intruders, does not
interfere or shut off air and light from the sequestered spot. The creative
faculties of those who belong to this House and who dedicate their lives to
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serve their fellow beings, will have to be directed towards devising such plans
of free life for the people.
At this place we have confined ourselves to a consideration of the function of
the plan and the field to be devoted to it. In the following chapter we shall
take up the requisites of a norm of life which will form the basis of a
satisfactory plan.
The House of Sublimaton: In the Economy of Service, to which section the
House of Sublimation belongs, personal rights fade away yielding place to
duties that assume the regulation of life. Freewill is used to control the animal
side of man and his selfish bodily inclinations directing his activities rationally
into certain well chosen channels. The scale of values is designed to measure
the welfare of others rather than one's own pleasure. Hence, the perspective is
a long range one, as the immediate personal gain is not the desired end.
Therefore, for one in this House to be creative it is essential to realise in
oneself the defects and needs of society before any reform or plan can be
suggested. Mere intellectual appreciation or criticism will not serve the
purpose. A laboratory is called for to carry out experiments on a limited scale
and then only the remedy that has been proved efficacious can be
recommended to others. A nutrition expert first carries on experiments by
feeding guinea pigs or white mice, pigeons, monkeys etc., on different types of
articles of food and observes the effects produced on these creatures. Only
after this he is in a position to suggest the constituent parts of a well-balanced
diet for human beings. Similarly, in all socio-economic innovations it would be
necessary to try out the new ideas on human beings. The ones in this House,
therefore, are volunteer guinea pigs and scientific experts rolled into one.
We saw that those of the last house had to plan for the masses. But the plan
can be drawn up only on tried principles. This opens the field for the House of
Sublimation. Necessity is said to be the mother of invention. If we feel in our
own selves the needs of others, and if we are endowed with creative faculties,
we should be able to devise ways and means of solving those difficulties. One
belonging to this House will suffer or live vicariously in the lives of others. He
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will be more sensitive of the feeling of others and their surroundings than to his
own. He will weep with those who do weep and rejoice with those who do
rejoice. His scale of values will be altruistic. He will not be conscious of his own
rights. He will sublimate his fatherhood into protecting and supporting those
who are helpless friendless, accepting the whole human family as his own.
In the history of scientific research there are many instances of scientists trying
the effect of their researches on their own persons. Many have risked their lives
in doing so and some have lost them in the process. These are the martyrs with
whose blood human progress is cemented. One of the chief reasons why
Gandhiji has adopted the loin cloth as his complete wardrobe is because he
wanted to identify himself and feel one with the millions of our land who have
not even decent rags to cover their nakedness, leave along any protection
against the inclemencies of the weather.
In a country like ours, bristling with socio-economic problems, we need persons
who will take on themselves the disabilities, privations and poverty of the
masses and having experienced in their own being the sufferings of those
around them will proceed to find a suitable remedy. It is for this purpose that
the various human laboratories or ashrams and institutions like Tagore's
Santiniketan, and Gandhiji's Charkha Sangh, the Gram Udyoga Sangh, etc. are
established. These function like a nursery where a horticulturist produces
tested and selected seeds to supply the gardens of the land. The proved
remedies of these experimental stations are placed at the service of the world
at large.
Hence, it is through the House of Sublimation we can find a solution for the ills
humanity is suffering from violence and hatred. The life of the people in
general has to be planned and ordained, not from the point of view of
individual interest based on laissez-faire principles, but from a selfless,
detached and long range point of view. When so planned each member of
society, however humbly he may be placed, will have full opportunities to
make his own contribution for the good of all. Then life will be neither pure
imitation without any regard for varying circumstances nor will it be one of
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