Shrii
Prabhat Rainjan Sarkar
Prout and its Propounder
Shrii Prabhat Rainjan Sarkar (1921-90) was a philosopher, social reformer, and spiritual teacher dedicated to the task of planetary transformation. Through his actions and teachings he inspired people to develop themselves to their fullest, and to assume greater responsibility for humanity’s welfare.
Sarkar
was a renaissance man, multi-faceted in his talents. His diverse achievements
invite comparisons with a wide range of historical figures. Like St. Teresa and
Shri Ramakrishna, he taught that ultimate human fulfillment comes from
attaining mystical union with God. Like Francis of Assisi, he combined the sensitivities
of the mystic with a profound commitment to life. Like Jesus and Buddha, he
challenged dogmas that stifle the free expansion of human spirit. Like Kabir
and Rabindranath Tagore, he gave poetic expression to humanity’s nobler
sentiments. Like Martin Luther King and Nelson Mandela, he encouraged active
fight against the forces of tyranny. Like Sojourner Truth and Dorothy Day, his
motivation for social struggle was rooted in spiritual inspiration. Like Shri
Aurobindo and Abraham Maslow, he affirmed the need for humans to grow
holistically and become fully self-realized. Like Thomas Jefferson and Leonardo
de Vinci, he was a competent generalist, exhibiting mastery and genius in
diverse endeavors. Like John Muir and Thomas Banyacya, he warned that humanity
must live in benevolent harmony with the rest of nature. And, like Mother
Teresa, he worked to serve the downtrodden, viewing service to suffering
humanity as service to God.
Sarkar’s
Works
A sampling of Sarkar’s works illustrate the range of his contributions. To help
preserve the now-threatened diversity of Gaia’s gene pool, he established a
network of botanical gardens which probably contain more plant species—about
50,000 -- than any other botanical collection on earth. He also worked to
protect animals. At his urging, a number of animal sanctuaries for endangered
species were set up in
Sarkar
composed 5018 songs, more than any past Indian composer. His lyrics express the
noblest of human sentiments in a language that appeals to people in all walks
of life. Unlike many other composers, his melodies typically blend traditional
styles from diverse cultures, reinforcing the universality of his poetry.
Sarkar
spoke fluently in over 200 languages and had command of most linguistic
scripts. Several prominent Bengali linguists have acclaimed his knowledge of
etymology, diction, grammar and philology, and his discourses on language are
used as texts in several univer sities. He extended the expressive range of the
Bengali language by adding some 18,000 words to its vocabulary, and he made its
script more systematic by adding several letters to its alphabet. He also wrote
grammar texts for English and Hindi. One of the major unfinished projects of
his later years was the dictation of an encyclopedia.
Sarkar
authored a book of herbal, yogic, ayurvedic and naturopathic treatments for
common diseases, and introduced many yogic practices that prevent health
problems. Sarkar also formulated the new theory of microvita. This theory is
being used to explain subtle healings systems such as homeopathy. Research that
he guided in the new field of microvita medicine has led to promising new cures
for cancer and other chronic diseases.
The
system of education Sarkar developed is being used in about 200 schools in
Africa and over 1000 in
In the
realm of human services, Sarkar founded a global disaster relief agency and
inspired the formation of a wide array of community service projects. His
Ananda Marga organization has become one of the world’s largest
spiritually-oriented social service missions.
The
global political organization, Proutist Universal, was inspired by Sarkar’s
progressive social philosophy. Proutist Universal has engaged in community
economic development, particularly the formation of cooperative enterprises. In
Because
of his progressive views, Sarkar faced continual opposition. He spent most of
the 1970s in jail, where he was held without bail on the politically motivated
charge of conspiracy. While in prison he was the target of an assassination
attempt which led to his undertaking a protest fast lasting over five years.
During that period, he maintained himself on two cups of fluids a day—taken
only to keep his digestive system from atrophying.
Sarkar’s
opposition came from those offended by his critiques of religious and political
dogmas. A group of religious fundamentalists attempted to immolate him, which left
large burn scars on his abdomen. The United States State Department refused to
issue him a travel visa because of his political beliefs. But the harshest of
his opposition came from
Sarkar’s
personal life was devoid of the showmanship, spiritual exploitation, or moral
lapses exhibited by many so-called spiritual teachers. His yogic techniques for
spiritual, ethical, and physical development are taught without charge. He
lived a life of simplicity, and conducted his personal affairs with virtue and
decorum, behaving in a manner consistent with his beliefs. Sarkar refused to
become a public personality—avoiding all contact with the media or the curious
public.
Sarkar
was also a master of Tantrik meditation techniques. He modified these millennia
old spiritual practices for the contemporary psyche, and he trained nearly two
thousand meditation teachers, entrusting them with a mission to offer, free of
charge, intuitional practices to people seeking spiritual development. There
are now people in most countries of the world benefiting from his meditation
system.
Along
with modernizing spiritual practices, Sarkar reinvigorated the perennial
philosophy which supports spiritual experience. In his discourses, he addressed
the central philosophical issues of our time, resolving the apparent
contradictions between science and mysticism, idealism and materialism, action
and detachment, immanent and transcendent conceptions of God, relative and
absolute views on ethics, and personal and political approaches to liberation.
His body of philosophical discourses fill many volumes.
While
it is difficult to apprehend Sarkar’s personality, it is not hard to account
for his appeal as a heroic figure. He was motivated by a profound sense of
mission to promote liberation in its fullest sense. When in good health, and
often in poor health, he worked 20 hours a day, seven days a week, to promote
human welfare. This depth of commitment inevitably attracted many people.
Sarkar
reformulated humanism in a philosophy he called "neo-humanism." From
the stance of neo-humanism, people’s aspirations and achievements are not to be
measured in reference to creed, state, social institution, or personal wealth.
None of these have worth in and of themselves, but possess value only in so far
as they serve to nurture bodies, expand intellects, and elevate souls. He felt
that humanity’s future well-being lies in the hands of those motivated by
neo-humanist sentiment.
Sarkar
believed that humanity is at a crucial juncture—poised between intensifying
chaos on the one hand and emerging planetary renaissance on the other. He urged
good people to respond to this predicament by countering the forces
fragmenting, oppressing and exploiting humanity. He wanted those inspired by
universal love to struggle vigorously to end humanity’s degradation and to
unleash its higher potential.
This
kind of idealistic sentiment held more appeal in the progressive climate of the
60s and early 70s. Participation in moral struggle had less currency in the
milieu of the 80s, so dominated by materialism, narcissism, and religious
dogmatism. With the onset of the 90s, the tide of history appears to be
turning. There is less infatuation with glitter and gluttony, power and
prestige. Too many people realize that the biosphere is headed for collapse,
sense that the global economy stands on shaky legs, and recognize that the
Industrial era worldview cannot sustain humanity’s dreams.
In
these new times, Sarkar’s vision may have greater appeal. His vision touches
upon powerful archetypal sentiments: to live a life of meaning and commitment,
to fight for a high ideal, to act out of deep compassion, to protect the life
of the community, and to free the mind from constrictive dogmas. These are
sentiments that take human life beyond mundane drudgery and existential
vacuity, imbuing it with spiritedness, meaning, purpose, and depth.
Sarkar
took seriously his efforts to nurture moral, loving, and dedicated individuals.
Through his example, his songs, his teachings, his spiritual practices, and his
sacrifice, he sought to cultivate living examples of human greatness. It was
not his aim to gain glory for himself, but to empower others with the stamina,
spiritedness, and purity of intent necessary to create a better world.
Sarkar’s
approach had notable historical precedents.
If it
does, humanity will be indebted to this extraordinary man.
Service Psychology and Group Psychology
Three Cardinal Socio-Political Principles
Suppression, Repression and Oppression
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