Be the change, said Mahatma Gandhi, that you want to see in the world. As precepts go, this is unquestionably one of the most difficult to follow — and even to follow (as in understand) on first reading. In 11 simple words, Gandhiji has encapsulated almost the entire philosophy, ethic and art of living. Focus on them, and you are drawn into deeper and deeper layers of contemplation on the relationship between ‘‘me’’ and ‘‘my universe’’. Let’s just ask ourselves. Don’t we often grumble that there is no justice in the world, that others are unkind towards us, that our society is full of people who are nice when they need us and discard us when their purpose is served, and so on? But how often do we tell ourselves that if I want to see justice in the world, I must be just and truthful in all my dealings? That if I want others to be kind towards me, I must be a kind and generous person myself? That if I dislike matlabi conduct in others, I must shun it myself? Gandhiji’s message is addressed to every individual in society irrespective of their class or calling. It champions ‘‘individualism’’ of a superior kind, in which there is no conflict of interest between the individual and the collective. There is mutuality, inter-dependence and inherent harmony. In this variety of ‘‘individualism’’, the individual’s duty towards the collective (family, community, organisation, city, nation and humanity) is more important than his expectation from the collective. However, this duty is not imposed from outside. It is consciously realised and willingly discharged. Contrast this to the reigning brand of individualism in our society. One that pits the individual against the world, telling him that he must primarily pursue his own self-interest in this permanently competitive world; that is promoted through the mass media in our increasingly consumerism-driven culture, in which we tend to believe that Mother Nature, society and government exist only to satisfy our growing desires and wants, and that we have no responsibility towards them; that makes us think that it’s okay to demand change in the world around us, without trying to effect that change in ourselves. At its worst, this mindset expresses itself as — ‘‘I live for myself and let the world go to hell.’’ In its less aggressive expositions, it is justified in the way the supposedly benevolent ‘‘hidden hand’’ of capitalism is justified: ‘‘If each one of us pursues our own individual interest, the hidden hand of the market forces will somehow ensure fulfillment of the collective interest.’’ I shall not dwell here much on the way communism ill-treats the individual. Its denial of freedom, choice and dignity to the individual was its chief undoing. As against these two western extremes of dealing with the individual-collective relationship, the Indian mind recognises the value of both vyakti (individual) and samashti (collective). It celebrates both the uniqueness and commonness of the individual. But it goes way beyond capitalism and communism in its definition of the ultimate purpose of change that is desired in the individual as well as in the world. Maharshi Aurobindo captures the essence of this change in a phrase that is truly illuminating. In his book The Divine Life, he says, ‘‘(So far in history) man has been less than human, but in future he can become more than human.’’ This flows from an understanding of man as being much more than body, mind and heart, but indeed as a self-evolving manifestation of the universal spirit. The endeavour to promote righteous conduct in society and, simultaneously, to realise the superhuman possibilities of man’s evolutionary process — this is what has engaged all the great men and women of thought and action in India down the ages. In this change, as Aurobindo insists, ‘‘the individual is indeed the key of the evolutionary movement.’’ For it is only the individual who can choose to change his life from the routine to the ethical to the spiritual. The movement of the collectivity is a largely subconscious mass-movement with historical ups and downs. ‘‘The coming of a spiritual age must be preceded by the appearance of an increasing number of individuals who are no longer satisfied with the normal intellectual, vital and physical existence of man, but perceive that a greater evolution is the real goal of humanity and attempt to effect it in themselves, to lead others to it and to make it the recognised goal of the human race.’’ This is how India’s giant thinkers sought to harmonise the material, ethical and spiritual dimensions of man, always placing the individual at the centre of the transformation process. This Indian concept of ‘‘individualism’’ is an invitation to change ourselves and the world around us. Write to sudheenkulkarni@expressindia.com
