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Sarkar's philosophy is founded on the assumption that matter is not separate from consciousness but is rather a metamorphosed form of it. Similarly, consciousness is not the result of mental activity but rather thought is also a form of consciousness. It is Consciousness that underlies psychophysical reality and provides the inspiration for a rational view of life, moral integrity, and spiritual wisdom.
Spirituality and morality should not be equated with religious dogma and faith in God. All religions are frankly dualist systems that separate humans from their progenitor and the manifest universe. The rationalist rebels against theology – Descartes, Leibnitz, and Kant – also failed to escape the vicious circle of dualism. To offer security, religion impressed upon people the need to submit before the imaginary will of God or a theological ethical code, sanctioned by the scriptures and defined by religious institutions. Morality in this sense, however, is the absence of freedom.
A philosophy based on spiritual and moral values, on the other hand, is able to explain human existence – including desire, emotion, instincts, intuition, will and reason – as an integrated framework and do so in a way that is accessible to human comprehension. Such a philosophy is required to build the new social organism and political institutions that can foster not only the harmonious relations of all races and cultural groups, but also the harmonious relation of human beings with all animate and inanimate objects.
For Sarkar, human existence is physical, mental and spiritual. He defined progress as evolution to higher consciousness and ultimately to the state of absolute freedom. Simultaneously, he explained that ”spiritual progress can only be attained on a firm physical and mental base. … This physical and intellectual base has to be progressively adjusted to changing conditions of time and space.” The natural human aspiration is to achieve freedom in all three spheres.
In our march towards freedom we cannot neglect other living beings. We have to develop a social system where all living beings can live securely, and where people can move towards emancipation by freeing their minds from superstition and dogma. This universalistic spirit is Neo-Humanism or Spiritual Humanism. Human history thus far is a story of ruling classes trying to enhance their own social and material wealth at the cost of human values. This is why temples, churches, scriptures, laws, constitutions, corporations and international trade agreements have become more important than human beings. To confront this, Sarkar maintains that a fundamental human philosophy is required to cement a new social system and not the changing social values based on self-interest that are embodied in ruling institutions.
Human values find their root in spirituality. Spirituality is not mystic speculation of life after death, but is realized in relation to the manifest universe. The philosophy of monism, which postulates the self to be in union with the rest of the universe and responsible for its well-being, is the essence of spiritual humanism. Sarkar wrote in his book Neo-Humanism in a Nutshell: Part 1: “What does the state stand for, what is the use of these regulations, and what is the march of civilization for, if human beings don't get a chance to build a good physical well-being, to invigorate their intelligence with knowledge, and to broaden their hearts with love and compassion? Instead of leading humanity to the goal of life, if the State stands in the way, then it cannot command loyalty, because humanity is superior to the State.”
A Comprehensive Guide to the Study of PROUT
By The Proutist Writers Group, New York Sector
© Proutist Universal, Inc. 1998
This edition published by Proutist Universal Global Office, March 2010
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