For the world it still exists, and it will exist as long as man is given choose, the possibility of achieving what Hindu philosophy calls the mansion of peace. In it, man has, in front of his Creator, the scale of magnitudes, that is, its proportion. From that mansion it is feasible to realize the world of culture, the path of perfection.
From Rabindranath Tagore are these phrases: The modern world pushes incessantly to his victims, but without leading them anywhere. That measure of the greatness of humanity is in its material resources is a insult to man.
We are not allowed to doubt the importance of the moments that await humanity. Noble thought, spurred on by his vocation really, try to adjust a new landscape. The historical unknowns are certainly considerable, but they will not delay the march of the peoples however great their uncertainty may seem to us.
It is important, therefore, to reconcile our sense of perfection with the nature of events, to restore harmony between material progress and
spiritual values and again provide man with a vision certain of its reality. We are collectivists, but the basis of that colectivism is of an individualistic sign, and its root is a supreme faith in the treasure that man, because he exists, represents.
In this phase of evolution the collective, the "we", is blinding its sources to selfish individualism. It is only fair that we try to resolve whether the life of the community should be accentuated on the matter alone or whether it would be prudent for the freedom of the individual to prevail alone, blind to common interests and needs, provided with an unstoppable, material ambition as well.
We do not believe that any of these forms has redemptive conditions. The miracle of love, the stimulation of hope and the perfection of justice are absent from them.
Equally damaging are the excessive right of one or the passive impersonality of all to the reasonable and elevated idea of man and humanity. In cataclysms, the pupil of man has seen God again and, reflexively, has seen himself again. If we are to preach and carry out a gospel of justice and progress, we must base its verification on individual improvement as a premise of collective improvement.
The grudges and hatreds that are blowing in the world today, unleashed among the peoples, and among the brothers, are the logical result, not of a fatal cosmic itinerary, but of a long preaching against love. That love that comes from self-knowledge and, immediately, from the understanding and acceptance of other people's motives.
What our philosophy tries to reestablish when using the term harmony is, fully, the sense of fullness of existence. At the Hegelian principle of realization of the self in the we, we point out the need for that "we" to be realized and perfected by the self.
Our community will tend to be of men and not of beasts. Our discipline tends to be knowledge, it seeks to be culture. Our freedom, coexistence of freedoms that comes from an ethic for which the general good is always alive, present, indeclinable.
Social progress must not beg or murder, but must be carried out in full awareness of its inexorability. Nausea is banished from this world, which may seem ideal, but which is in us a conviction of something achievable.
This community that pursues spiritual and material ends, that tends to surpass itself, that yearns to improve and be more just, better and happier, in which the individual can realize and realize it simultaneously, will welcome the future man from his high tower with Spinoza's noble conviction: "We feel, we experience, that we are eternal."
