Whether one looks at the caste system that attempts to codify humanity into specific types, and locks individuals into an inherited caste, or whether one tries to accomplish something similar using a class-based ranking of individuals based either on birth or on profession, it is clear that such an approach is unable to either support the spiritual evolutionary development of each individual or bring about the perfection of the society. From the individual standpoint, as human evolution continues, there is a progressive development of the powers inherent in a spiritual being, which are not limited to one particular primary focus, but which span all the powers of human existence. To the degree that an individual evolves, he becomes capable of growth of knowledge, power, harmony and service, and thus, eventually will find a balance and equipoise where the traditional caste or class roles are all embodied in a harmonious way within the individual. Similarly, a society that restricts the growth and opportunity of an individual based on a class or caste system of birth eventually finds that it stagnates and loses the dynamic potentiality that individuals possess regardless of their birth class.
Sri Aurobindo observes: “The type is not the integral man, it is the fixing and emphasising of the generally prominent part of his active nature. But each man contains in himself the whole divine potentiality and therefore the Shudra cannot be rigidly confined within his Shudrahood, nor the Brahmin in his Brahminhood, but each contains within himself the potentialities and the need of perfection of his other elements of a divine manhood. In the Kali age these potentialities may act in a state of crude disorder, the anarchy of our being which covers our confused attempt at a new order. In the intermediate ages the principle of order may take refuge in a limited perfection, suppressing some elements to perfect others. But the law of the Satya age is the large development of the whole truth of our being in the realisation of a spontaneous and self-supported spiritual harmony. That can only be realised by the evolution, in the measure of which our human capacity in its enlarging cycles becomes capable of it, of the spiritual ranges of our being and the unmasking of their inherent light and power, their knowledge and their divine capacities.”
Sri Aurobindo, The Human Cycle: The Psychology of Social Development, Chapter 13, Reason and Religion, pp. 126-127