The Law of Attraction and Socio-Economic Unity
Both the origin and the culminating point of the movement of human beings is the same.
It is the natural law for any entity to originate from the same source and to merge in the same source.
The fundamental stuff of all the humans of this world is the Macrocosmic Consciousness.
Fundamentally all human beings are equal.
In the external world, however, we notice numerous conflicts and strife among human beings.
The extroversial mind of human beings, due to inherent Saḿskaras, becomes obsessed with and influenced by the external environment.
A person influenced by the imposed Saḿskaras of the society may start to hate another person. But this hostility is something external.
Internally, all human beings feel a natural deep attraction for others.
Had there been no balancing force among the objects created by the Macrocosmic Mind, then the entire cosmological structure would have shattered into pieces.
- The cosmological balance is maintained due to this attraction amongst the different objects and entities.
From atoms and molecules to human beings with developed consciousness, all entities feel attraction for one another.
He keeps all the finite entities bound to Him by His inscrutable Cosmic Love. All entities drift in the vast divine flow as the minute manifestations of the Supreme Lord.
They are entitled to Cosmic Love by birth.
- That is why attraction is the law of nature.
- Repulsion is negative attraction.
The so-called differences that between human beings in the external world are merely expressions of negative attraction.
For differences to occur, people must enter into some sort of relationship with each other.
Without close proximity, there cannot be any friction.
A serious difference of opinion today may be changed into friendship tomorrow.
In the past, people who remained engaged in bloody battles over religious issues reunited after the battles were over.
Similarly, on language issues also there were numerous clashes, but after some time, the mutual bickerings were forgotten and as result of synthesis, a new mixed language emerged.
Thus, instead of reacting to apparent differences, one should seek internal unity.
The various differences which split society must be removed in the interest of collective welfare. In order to do that, one must look for the common link, the points of affinity, in the multifarious lifestyles and diverse expressions of life. The points of affinity have got to be encouraged by all means and the differences must be discouraged.
If the various differences such as customs, manners, food, dress, language etc. are given undue importance, the clashes and conflicts will increase. And if those differences are made to unite forcibly, that involves risk. That’s why we will have to adopt a positive approach rather than a negative one.
Thus, our policy is “Aspects of unity should be encouraged. Aspects of disunity should be discouraged.”
If this principle is strictly followed:
- human unity will increase
- human disunity will decrease
No difference lasts long.
So if the aspects of disunity are discouraged, the human society will gradually find a universally acceptable link through mutual association and attraction.
In the interest of social welfare and unity, fissiparous tendencies should never be encouraged.
Whenever differences arise, it would be wise to ignore them.
In order to establish unity and welfare, the common points of affinity must be found in 3 spheres:
- Socio-economic sphere
- Mental-sentimental sphere
- Spirituo-sentimental sphere
To unify society we must first remove social and economic disparities.
In a society where one person wallows in luxury while another gradually starves to death, the bondage of friendship is inconceivable.
Similarly, if there is hatred in the social sphere, such as the hatred an upper caste person may have for a low caste person, one can hardly imagine an atmosphere of fraternity. Those who have wealth may try to buy others to serve their purposes but one cannot have unity with a slave.
To experience the warmth of another’s heart one will have to give up the false sentiments of artificial human-made differences.
For that, we must first wage a ceaseless fight against poverty.
Poverty is a common enemy of all the Indians.
When a severe blow is dealt against the common enemy, all the interested parties will become united out of their own selfish motivations. This campaign against poverty will have to be carried on step by step.
The first step is to arouse an anti-exploitation sentiment. Each and every person should be convinced that the entire wealth of the world is the common patrimony of all. To utilize that wealth is the birthright of everyone and no interference in that birthright will be permissible.
Each and every person should be guaranteed the minimum necessities of life by providing everyone with sufficient purchasing capacity. It is not enough to provide the minimum necessities of life – simultaneously, the wealth of the country should also be increased. If sufficient wealth is not generated to meet the growing demands of the people, seeds of discontent will settle in their minds.
So the increase in population should also be accompanied by an increase in the generation of national wealth. Unfortunately, the so-called leaders of modern India do not pay attention to this. Through various development programmes, the shortage of national wealth can be removed to a great extent.
Take the case of the Indian province of Orissa. Agriculture, particularly summer crops, is still totally dependent on monsoons. Had artificial irrigation been introduced, Orissa could have achieved a three-fold increase in yields. Orissa today provides food to only fifteen million people. Had agriculture been properly developed, Orissa could be supplying food to forty million people. Orissa is also very rich in mineral resources such as coal, chromium, bauxite, manganese, etc. The present Indian leaders export those mineral resources to overseas countries.
If those raw materials were utilized for indigenous industrial production, then four big steel plants can easily be put into operation. This would substantially raise per capita income. But the leaders, instead of paying attention to those things, have been framing five-year plans whimsically.
Ultimately, these plans neither remove the economic disparities nor increase the collective wealth. To achieve these twin ends the present economic system is to be thoroughly overhauled. At the very outset, to facilitate socio-economic development, the country should be divided into socio-economic zones.
If state boundaries are demarcated on the basis of political and linguistic considerations, then socio-economic plans can never be properly drafted and various economic problems are not given due attention. That is why economic zones are indispensable for expediting economic progress.
At the moment, there are various economic units with different economically problematic areas within the same political zone. For instance, in Chottanagpur hills of Bihar, there is an acute problem of irrigation, whereas in the plains of North Bihar, there is a problem of drainage of water.
In the same way, Royal-Sima, Shrii Kákulam and Felangana areas have been annexed to the same political province – Andhra – although their economic problems are different. That is why, considering the economic problems, in the interest of those people different socio-economic zones should be created. It may be that converting these different political units into a single economic zone right now, if implemented for administrative purposes, may lead to complications. So one economic zone may be divided into two political units (even one if necessary).
There can be more than one economic zone in a political unit. The formation of linguistic states is meaningless: national unity can never be achieved through the creation of political linguistic states. To think that if the exploiters, capitalists, industrial proprietors and labourers speak one language, then unity among them will be maintained, is sheer foolishness.