NEO-HUMANISM
One of the important factors in the development of any society is a proper
social outlook. In the past, entire civilizations have weakened and crumbled
simply because one class or group in the society considered another to be
inferior and treated them as slaves. Today one of the greatest weaknesses of
contemporary civilization is that there is no proper regard and mutual love
amongst humans. Race is pitted against race, religion against religion,
linguistic group against linguistic group. The divisions in human society
are endless and are sapping the vital life out of our civilization.
Not only is there a lack of mutual respect among people, but humans have
lost all esteem, appreciation and responsibility towards the animals and
plants who share this planet with us. Our wanton destruction of the plant
and animal life and our unthinking pollution of the air, earth, sea and
space threaten to permanently damage the earth's eco-system making it
inhospitable for all forms of life.
In his earliest writings on this subject, P.R. Sarkar said that humans must
think of themselves as part of one great family comprising all of humanity,
rather than identifying with a particular race, religion, nationality or
linguistic group. This type of social outlook he termed "universalism". In
1982 he further elaborated on the method of attaining universalism in a
series of discourses published in a book Liberation of Intellect:
Neo-Humanism. In that book he noted that traditional humanism has not been
capable of elevating humanity to the height of universalism and presented a
reformulated humanism based on spirituality, and called it "Neo Humanism."
Neo-Humanism is derived from an understanding of the fundamental nature
(Dharma) of human beings. Human life has three aspects: physical, mental and
spiritual. Regarding the physical aspect, the science of biology has already
said much about the workings of the human body. However, the
psycho-spiritual needs or humans have not been, up to now fully understood
despite the efforts of psychologists and spiritual seekers.
The higher possibilities of human nature demand that the mind be free to
expand and to flow towards the Supreme Consciousness (God). When this
happens, a human being develops love (devotion) for the Supreme
Consciousness and love for all other beings. This love for the Supreme
Consciousness should be considered to be the most valuable treasure of
humanity. Without it life becomes dry and meaningless.
Today, however, humanity does not have a proper philosophy of life and so
the society which we have constructed is not in harmony with the inner
longings of the human heart. Materialism pervades all parts of present day
life and materialism is crushing the devotional sentiment in humans. As a
result of this imbalance between the inner needs and outer realities we find
much misery, depression and mental illness in society today.
The solution to this rectifying this imbalance is a philosophy which
harmonizes the inner needs of humanity with the outer demands of the
material world. In order to implement such a way of life we must know the
ways in which the spiritual treasure (devotion) of humanity is threatened.
There are three human sentiments which impede the expansion of the mind
towards universalism.
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When one is obsessed with one's geographical land, this is called
geo-sentiment. In the past, and even today, many people were concerned only
with their own land or own country. Out of this love of their land they
evolved other sub-sentiments such as geo-patriotism, geo-politics,
geo-religion and geo-economics. Using geo-patriotism to stir the masses,
politicians have goaded them into fighting many bloody wars. The colonialism
of the past and the neo-colonialism of today is nothing but a form of
geo-economics ("Let us develop our own country even if it creates misery and
poverty in satellite states" is the slogan behind geo-economics).
Another sentiment which has harmed humanity is called socio-sentiment. Here
people focus their attention on the particular social group to which they
belong. It may be a national, linguistic, social or religious group.
Although this sentiment is sometimes more expansive than geo-sentiment (if
the particular social group happens to be very large), still it creates a
group consciousness which comes into conflict with the sentiment of other
groups. The religious wars of the past and even of the present were and are
caused by this socio-sentiment.
Finally, the expansion of the human mind is blocked by another seemingly
"good" sentiment that is, "humanism". Love and respect for other human
beings or "humanism" should be a noble sentiment uniting humanity and
elevating the minds of everyone. However, ordinary humanism has some serious
shortcomings. First of all, such humanism does not extend to plants and
animals. People talk of "human rights" but continue to deny the rights of
plants and animals to exist. Another defect of humanism is that, bereft of a
strong spiritual background it often degenerates into pseudo-humanism. For
example, many so-called developed nations give "foreign aid" to less
developed countries in the name of humanism, but behind the scenes the
multinational corporations of these same nations are extracting all the
wealth out of the less developed nations, creating extensive misery for
people and massive ecological destruction in their reckless pursuit of
profits.
Shrii Sarkar has done more than describe the problems caused by these
limited sentiments. He also presents the ways in which to overcome the
sentiments which stand in the way of our developing universalistic
consciousness. He says that geo-sentiments can only be countered when humans
develop their faculty of rationality. Rational thinking is an extremely
valuable tool which humans have at their disposal. Through proper study and
use of the mind, humans can easily see through the geo-sentiments propagated
by demagogues.
In this regard, Shril Sarkar emphasizes that mental analysis must not be
checked by dogmas which he defines as ideas or belief systems which attempt
to limit the field of human thinking. In some countries, for example, one
may discuss economics only within the framework of a certain philosophy.
This is a dogma, not very different from the religious dogmas of some
countries where spiritual or social ideas can only be discussed within the
bounds laid out by a particular religious faith. All dogmas, whether they
are presented as religious, or even are claimed to be "scientific", are
dangerous for human welfare. Regarding social sentiments, the best way to
overcome them is by adhering to the principle of social equality (Sama Samaj
Tattva). Amongst humans, two principle psychologies can be observed. Some
people live only for their own selfish pleasure and never think of the needs
or rights of others. A more lofty outlook is where people have a
determination to move towards the supreme consciousness, and along the way
they make a resolve to eliminate the social inequalities which divide
humanity. Sarkar explains that the "endeavour to advance towards the
ultimate reality by forming a society free from all inequalities with
everyone of the human race moving in unison is called Sama Samaj Tattva."
(Liberation of Intellect)
Thus, socio-sentiments can only be overcome with the spiritual outlook
inherent in the Sama Samaj Tattva The key to removing social inequalities is
a "proto-spiritual mentality." Proto-spiritual mentality is the attempt to
focus the mind on a spiritual object (the Supreme Consciousness). When this
kind of thought becomes the principle of human life then socio-sentiments
can be easily surmounted. In order to overcome the defects of humanistic
sentiments, first humans will have to accept that all creatures have
existential value. That is, all creatures have a right to live in the world
and develop according to their inherent nature. Humans will have to take
steps to see that the habitats of animals and plants are not destroyed even
if these plants and animals have no apparent utility value to humans. To
fight against pseudo-humanism, we will have to be motivated by spirituality
(movement of the mind towards the Supreme Consciousness). Humanism can not
remain as an intellectual concept, rather it must be nourished by a flow of
love. When one does spiritual practices, love for all beings arises within,
and when this is expressed in individual and collective life, then
spirituality becomes humanity's mission and universalism is attained.
Shrii Sarkar maintains that Neo-Humanism is the solution to the world's
social problems and has described the ways in which present social,
political and religious leaders have been trying to block the progress of
humanity through dogmas, pseudo-humanism, pseudo spirituality and
half-hearted and incomplete measures of reform. Despite the dismal record of
present and past leaders, we should remain optimistic because once humanity
accepts the cosmic consciousness as the goal of life and collectively move
towards that goal, then we will overcome all obstacles, small and large.
--
'The main characteristic of PROUT-based socioeconomic movements
is that they aim to guarantee the comprehensive, multifarious
liberation of humanity.' P R Sarkar
PROUT - PROgressive Utilisation Theory
http://www.proutworld.org http://www.prout.org
New Renaissance: A Journal for Social and Spiritual Awakening:
http://www.ru.org
