Section Three:

Social Development And Progress

One of the most fundamental notions of PROUT is that society has a collective psychological existence that arises from the totality of the individual minds that make up the society. That is, the human society is more than just an accumulation or congregation of individuals, it is a socio-psychological entity ruled by principles unique to itself. This collective psychology is akin to the "Zeitgeist" of Hegel - a term he used to describe "the spirit of a time."

Human society is a dynamic entity having certain existential requirements. These were discussed above. Aside from its existence, the development and strength of its movement also depend on numerous factors. Amongst these, there are six that are the most essential. They characterize a developed and balanced civilization, capable of withstanding the weather of time.

1) spiritual philosophy encompasses the attempts at understanding the perennial questions of existence. Generally, philosophy is divided into ontology, cosmology, hermeneutics, ethics, and epistemology, and as such provides a guide to all aspects of human life and existence. Ideally, spiritual philosophy should explain in clear terms the underlying principles and the scientific laws of spiritual practice.

2) Spiritual Practice encompasses the intuitional science that leads to Self Realization. This is the science of yoga, the foundation of spiritual culture. It includes all the processes by which one is able to move toward the state of blissfulness and self knowledge. If a society does not possess concrete spiritual practices, only a select few will be able to achieve the sublime mental states that all human beings seek. Intuitional practices help human beings to live their lives happily and make progress in the psychic and spiritual realms. In yoga (literally, to yoke the unit consciousness with the Cosmic Consciousness), these practices are understood as the process of converting physical energy into psychic energy and psychic energy into spiritual or Self-Realization.

3) The Socio-Economic Theory shapes the socio-economic life and structure. According to PROUT, it must be based on maximum utilization and rational distribution, and must adjust to changes in the relative factors of time, place and person. Insofar as people can not develop their higher potential without food, shelter, clothing, health care and education, the function of an economy should be to make these “minimum necessities” available to all.

4) Social Outlook is the underlying value system that shapes the society. In the past different values have predominated in the society depending on its leaders. They shape the social psychology of the day and give scope to the factors that influence and color it. For ideal development, cardinal human values, based upon a universal outlook, should be the foundation of the social life.

5) Scriptures are those authoritative writings, teachings, or books which exhibit a profound effect upon the society by virtue of their universal acceptance. Scriptures (shastras in Sanskrit) may be spiritual, philosophical, or social writings. A fully developed society should possess all three. Ideally they guide and inspire social and individual life, and require diligent study. The delicate question is what to accept as truth and wisdom, and what is to be understood as an expression of a certain time and certain circumstances. Whether the Bible or the Little Red Book (of Maoist China), the influence of scriptures upon society cannot be denied. Society must accept such scriptures which remain a constructive guiding force and reject those which have lost their value.

6) Preceptor: The impersonal entities which guide and regulate the society are the scriptures and social codes, but the human heart is sentimental and often seeks a personal leader as a source of inspiration. This is at the root of the personality cult, and it cannot be denied that society's unity and momentum are aided by this factor - whether positively or negatively. Most societies of the past have possessed a preceptor; sometimes it is a spiritual preceptor such as Christ, Mohammed or Buddha, or a social preceptor such as Confucius, Lenin, or Mao. The societies founded upon the legacy of a spiritual preceptor are much stronger and longer lasting than the societies initiated by social preceptors.

All of the above factors determine the structural solidarity and the inherent dynamism of a society and its civilization. For lack of these factors in the past, human groups, nations, and civilizations have perished. The original Egyptian civilization could not withstand the impact of the dynamic and young Islamic Arabian wave. The Americas' Mayan and Aztec civilizations were destroyed and absorbed by the expansive Spanish empire. In most cases, the stronger social structure with more dynamism is able to politically conquer the weaker one, having less strength or vitality and/or fewer of the six factors. However, younger civilizations with fewer factors have also been absorbed by older ones due to their momentum or dynamism. In such an example, the Mongolian empire was able to militarily and politically conquer China. However, the Chinese society was culturally much stronger and thus absorbed this wave within a single generation, gaining vitality from the warrior society of the Mongols as well. India absorbed in a similar manner the Islamic Iranian invaders; so too did the Greek culture transform the conquering Romans.

We will have to nourish all these factors on a global level in order to form a human society that is strong, dynamic and lasting. The existence of all the six spokes in a balanced state leads to a society which can resist any internal deterioration or foreign invasion; hence it is crucial for social progress not to neglect the development of any of the six factors discussed above.