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.
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 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.
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, 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. P.R. 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.
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