''The attempt to govern and organise human life by verifiable Science, by a law, a truth of things, an order and principles which all can observe and verify in their ground and fact and to which therefore all may freely and must rationally subscribe, is the culminating movement of European civilisation. It has been the fulfilment and triumph of the individualistic age of human society; it has seemed likely also to be its end, the cause of the death of individualism and its putting away and burial among the monuments of the past.
For this discovery by individual free-thought of universal laws of which the individual is almost a by-product and by which he must necessarily be governed, this attempt actually to govern the social life of humanity in conscious accordance with the mechanism of these laws seems to lead logically to the suppression of that very individual freedom which made the discovery and the attempt at all possible. In seeking the truth and law of his own being the individual seems to have discovered a truth and law which is not of his own individual being at all, but of the collectivity, the pack, the hive, the mass.
The result to which this points and to which it still seems irresistibly to be driving us is a new ordering of society by a rigid economic or governmental Socialism in which the individual, deprived again of his freedom in his own interest and that of humanity, must have his whole life and action determined for him at every step and in every point from birth to old age by the well-ordered mechanism of the State.
We might then have a curious new version, with very important differences, of the old Asiatic or even of the old Indian order of society. In place of the religio-ethical sanction there will be a scientific and rational or naturalistic motive and rule; instead of the Brahmin Shastrakara the scientific, administrative and economic expert. In the place of the King himself observing the law and compelling with the aid and consent of the society all to tread without deviation the line marked out for them, the line of the Dharma, there will stand the collectivist State similarly guided and empowered. Instead of a hierarchical arrangement of classes each with its powers, privileges and duties there will be established an initial equality of education and opportunity, ultimately perhaps with a subsequent determination of function by experts who shall know us better than ourselves and choose for us our work and quality. Marriage, generation and the education of the child may be fixed by the scientific State as of old by the Shastra.
For each man there will be a long stage of work for the State superintended by collectivist authorities and perhaps in the end a period of liberation, not for action but for enjoyment of leisure and personal self-improvement, answering to the Vanaprastha and Sannyasa Asramas of the old Aryan society.
The rigidity of such a social state would greatly surpass that of its Asiatic forerunner; for there at least there were for the rebel, the innovator two important concessions. There was for the individual the freedom of an early Sannyasa, a renunciation of the social for the free spiritual life, and there was for the groupthe liberty to form a sub-society governed by new conceptions like the Sikh or the Vaishnava.
But neither of these violent departures from the norm could be tolerated by a strictly economic and rigorously scientific and unitarian society. Obviously, too, there would grow up a fixed system of social morality and custom and a body of socialistic doctrine which one could not be allowed to question practically, and perhaps not even intellectually, since that would soon shatter or else undermine the system.
Thus we should have a new typal order based upon purely economic capacity and function, guṇakarma, and rapidly petrifying by the inhibition of individual liberty into a system of rationalistic conventions. And quite certainly this static order would at long last be broken by a new individualist age of revolt, led probably by the principles of an extreme philosophical Anarchism.
On the other hand, there are in operation forces which seem likely to frustrate or modify this development before it can reach its menaced consummation.
In the first place, rationalistic and physical Science has overpassed itself and must before long be overtaken by a mounting flood of psychological and psychic knowledge which cannot fail to compel quite a new view of the human being and open a new vista before mankind.
At the same time the Age of Reason is visibly drawing to an end; novel ideas are sweeping over the world and are being accepted with a significant rapidity, ideas inevitably subversive of any premature typal order of economic rationalism, dynamic ideas such as Nietzsche's Will-to-live, Bergson's exaltation of Intuition above intellect or the latest German philosophical tendency to acknowledge a suprarational faculty and a suprarational order of truths.
Already another mental poise is beginning to settle and conceptions are on the way to apply themselves in the field of practice which promise to give the succession of the individualistic age of society not to a new typal order, but to a subjective age which may well be a great and momentous passage to a very different goal. It may be doubted whether we are not already in the morning twilight of a new period of the human cycle.
Secondly, the West in its triumphant conquest of the world has awakened the slumbering East and has produced in its midst an increasing struggle between an imported Western individual ism and the old conventional principle of society.
The latter is here rapidly, there slowly breaking down, but something quite different from Western individualism may very well take its place.
Some opine, indeed, that Asia will reproduce Europe's Age of Reason with all its materialism and secularist individualism while Europe itself is pushing onward into new forms and ideas; but this is in the last degree improbable.
On the contrary, the signs are that the individualistic period in the East will be neither of long duration nor predominantly rationalistic and secularist in its character.
If then the East, as the result of its awakening, follows its own bent and evolves a novel social tendency and culture, that is bound to have an enormous effect on the direction of the world's civilisation; we can measure its probable influence by the profound results of the first reflux of the ideas even of the unawakened East upon Europe.
Whatever that effect may be, it will not be in favour of any re-ordering of society on the lines of the still current tendency towards a mechanical economism which has not ceased to dominate mind and life in the Occident. The influence of the East is likely to be rather in the direction of subjectivism and practical spirituality, a greater opening of our physical existence to the realisation of ideals other than the strong but limited aims suggested by the life and the body in their own gross nature.''
Sri Aurobindo -The Human Cycle - The Age of Individualism and Reason