85,269
edits
Prabhat Ranjan Sarkar: Difference between revisions
→Law of Social Cycle: Fixed links
(→Cosmology: Links fixed) |
(→Law of Social Cycle: Fixed links) |
||
| (24 intermediate revisions by the same user not shown) | |||
| Line 52: | Line 52: | ||
===Realms of the Mind=== | ===Realms of the Mind=== | ||
According to Sarkar's philosophy the individual mind is composed of five layers called ''[[Kosas]]'': | According to Sarkar's philosophy the individual mind is composed of five layers called ''[[:wikipedia:Kosas|kosas]]'': | ||
#''Kamamaya Kosa'' ("layer of desire") or "Crude Mind": is the layer that controls the body. It operates on instinct or passion. This layer is sometimes conscious and sometimes subconscious. | #''Kamamaya Kosa'' ("layer of desire") or "Crude Mind": is the layer that controls the body. It operates on instinct or passion. This layer is sometimes conscious and sometimes subconscious. | ||
#''Manomaya Kosa'' ("layer of thinking") or "Subtle Mind": is the layer of thought and memory. This ''Kosa'' gives experience of pleasure and pain and is developed naturally through physical clash, and in ''Ananda Marga sadhana'' by ''pranayama'' with cosmic ideation. | #''Manomaya Kosa'' ("layer of thinking") or "Subtle Mind": is the layer of thought and memory. This ''Kosa'' gives experience of pleasure and pain and is developed naturally through physical clash, and in ''Ananda Marga sadhana'' by ''pranayama'' with cosmic ideation. | ||
#''Atimanasa Kosa'' or "Supramental Mind": is the intuitive layer. This ''Kosa'' gives the capacity of intuitive [[ | #''Atimanasa Kosa'' or "Supramental Mind": is the intuitive layer. This ''Kosa'' gives the capacity of intuitive [[:wikipedia:Dream|dreams]], [[:wikipedia:Clairvoyance|clairvoyance]], [[:wikipedia:Telepathy|telepathy]], and [[:wikipedia:Creativity|creative]] insight. It is developed naturally through psychic clash, and in ''Ananda Marga sadhana'' by methods of ''pratyahara'' (withdrawal) such as ''shuddhis'' and ''Guru Puja''. | ||
#''Vijinanamaya Kosa'' ("layer of the special knowledge") or "Subliminal Mind": is the layer of conscience or discrimination (''viveka'') and ''[[Vairagya|vaeragya]]'' (non-attachment). This ''Kosa'' is developed naturally through psychic clash, and its development is accelerated by the process of ''dharana''. | #''Vijinanamaya Kosa'' ("layer of the special knowledge") or "Subliminal Mind": is the layer of conscience or discrimination (''viveka'') and ''[[:wikipedia:Vairagya|vaeragya]]'' (non-attachment). This ''Kosa'' is developed naturally through psychic clash, and its development is accelerated by the process of ''dharana''. | ||
#''Hiranyamaya Kosa'' ("golden level") or "Subtle Causal Mind": is the subtlest layer. Here the [[awareness]] of mind is very close to the direct [[experience]] of "Supreme Consciousness". Here there is only the separation of a thin veil of ignorance. This ''Kosa'' is developed naturally through the attraction for the Great, and ''[[Dhyana in Hinduism|dhyana]]'' accelerates this process for ''[[ | #''Hiranyamaya Kosa'' ("golden level") or "Subtle Causal Mind": is the subtlest layer. Here the [[:wikipedia:Awareness|awareness]] of mind is very close to the direct [[:wikipedia:Experience|experience]] of "Supreme Consciousness". Here there is only the separation of a thin veil of ignorance. This ''Kosa'' is developed naturally through the attraction for the Great, and ''[[:wikipedia:Dhyana in Hinduism|dhyana]]'' accelerates this process for ''[[:wikipedia:Sadhaka|sadhakas]]'' (spiritual aspirants). | ||
===Biopsychology=== | ===Biopsychology=== | ||
Sarkar's "Biopsycology" explains how the traditional ''tantric'' science of ''[[ | Sarkar's "Biopsycology" explains how the traditional ''tantric'' science of ''[[:wikipedia:Chakra|cakras]]'' ("wheels") with their subtle energies are related with the body through [[:wikipedia:Nerve plexus|nerve plexi]] as physiologic counterparts, influencing the associated [[:wikipedia:Endocrine gland|endocrine glands]] with the [[:wikipedia:Neuroendocrinology|neuroendocrine system]] and the psychic part of the body. The philosophy of ''Ananda Marga'' consider the human body as composed of the same [[:wikipedia:Classical element#Classical elements in India|five ''fundamental factors'']] as the rest of the [[:wikipedia:Universe|universe]] as explained in P.R. Sarkar's theory of ''[[Ananda Sutram#Chapter 1: Brahma Chakra|Brahmachakra]]''.{{sfn|Acarya|1994|p=144}} Every factor is distributed throughout the body, but is controlled by a controlling nucleus, or ''[[:wikipedia:Chakra|cakra]]'', substations of the mind, each controlling their own assigned area. And just as the mind functions directly through the brain, the ''Chakras'' function through their own physical counterparts – the endocrine glands. The biopsychology of ''Ananda Marga'' expands with further explanations the concept of the seven basic ''cakras'' and in general, mainly considers:{{sfn|Dalal|2011|p=21}} | ||
#The ''[[Muladhara|Muladhara | #The ''[[:wikipedia:Muladhara|Muladhara Cakra]]'': at the tip of the [[:wikipedia:Vertebral column|spine]] (controls the solid factor). | ||
#The ''[[Svadhisthana|Svadhisthana | #The ''[[:wikipedia:Svadhisthana|Svadhisthana Cakra]]'': at the level of the [[:wikipedia:Genitals|genitals]] (controls the liquid factor and is associated with the [[:wikipedia:Human gonad|reproductive glands]]). | ||
#The ''[[Manipura|Manipura | #The ''[[:wikipedia:Manipura|Manipura Cakra]]'': at the level of the [[:wikipedia:Navel|navel]] (controls the luminous factor and is associated with [[:wikipedia:Pancreas|pancreas]]). | ||
#The ''[[Anahata|Anahata | #The ''[[:wikipedia:Anahata|Anahata Cakra]]'': at the center of the chest (controls the aerial factor and is associated with [[:wikipedia:Thymus|thymus]]). | ||
#The ''[[Vishuddha|Vishuddha | #The ''[[:wikipedia:Vishuddha|Vishuddha Cakra]]'': at the throat (controls the ethereal factor and is associated with the [[:wikipedia:Thyroid gland|thyroid gland]]). | ||
#The ''[[Ajna|Ajina | #The ''[[:wikipedia:Ajna|Ajina Cakra]]'': between the [[:wikipedia:Eyebrow|eyebrows]] (associated with the [[:wikipedia:Pituitary gland|pituitary gland]]). | ||
#The ''[[Sahasrara|Sahasrara | #The ''[[:wikipedia:Sahasrara|Sahasrara Cakra]]'': at the crown of the head (associated with the [[:wikipedia:Pineal gland|pineal gland]]). Mind's propensities (''[[:wikipedia:Vritti|vrttis]]'') associated with each ''cakra'' affect the [[:wikipedia:Gland|glands]] and the [[:wikipedia:Hormone|hormones]] [[:wikipedia:Secretion|secreted]] from those glands (hence the [[:wikipedia:Emotion|emotions]], physical [[:wikipedia:Behaviour|behavior]] and functioning of the various [[:wikipedia:Body|body]] systems). But the glands and the hormones they secrete may also affect the mind in a chain of [[:wikipedia:Feedback|feedbacks]]. | ||
===Microvita theory=== | ===Microvita theory=== | ||
"Microvita" is plural for "Microvitum" and literally means "possessing or with micro-life". The Microvita theory was first introduced by Sarkar on 1986 through a series of lectures. According to this intuitional theory microvita are entities which come within the realms both of physicality of psychic expression. They are smaller and subtler than physical [[ | "Microvita" is plural for "Microvitum" and literally means "possessing or with micro-life". The Microvita theory was first introduced by Sarkar on 1986 through a series of lectures. According to this intuitional theory microvita are entities which come within the realms both of physicality of psychic expression. They are smaller and subtler than physical [[:wikipedia:Atom|atoms]] and [[:wikipedia:Subatomic particle|subatomic particles]], and in the psychic realm they may be subtler than mind–stuff, and contribute to "pure consciousness".{{sfn|Dalal|2011|p=325}} Sarkar predicted that they will soon be recognised by conventional science. In Sarkar's ''microvita theory'' ''microvita'' seems to be the first expressions of life. However, this concept, still in its infancy, conceives of various types of ''microvita'', both positive and negative, at varying degrees of evolutionary existence. | ||
=== Sadhana === | === Sadhana === | ||
| Line 78: | Line 78: | ||
A central point in Sarkar's philosophy is the concept of ''[[Sadhana]]''. He defines "Sadhana" in different ways in his discourses. For example he states that "Sadhana" is a practice for "the transformation of fearful love into fearless love". In other places he mentions that "sadhana" is "the effort to complete". From Sarkar's standpoint as a human being has a developed consciousness which other beings don't have they must perform daily sadhana otherwise they do not merit the human form. It is through "sadhana" that a human being will be able to realize his intrinsic spiritual nature and thereby completely develop his all-round personality which is a blend of physical, psychic and spiritual aspects. Sarkar systematized his sadhana system for Ananda Marga through a series of meditation lessons which he named "Sahaj Yoga" (meaning "easy yoga"). Six lessons comprise the sahaj yoga system which are imparted personally and privately to a willing aspirant by an "[[acarya]]". An acarya is an Ananda Marga spiritual teacher, who has undergone extensive training in the spiritual practices of Ananda Marga as well as the extensive spiritual and social philosophy of Ananda Marga at any of its three global acarya training centres in Sweden, Philippines and India. The male acaryas are referred to as "Dada" while the female acaryas use the friendly nickname "Didi" prior to their given acarya name. | A central point in Sarkar's philosophy is the concept of ''[[Sadhana]]''. He defines "Sadhana" in different ways in his discourses. For example he states that "Sadhana" is a practice for "the transformation of fearful love into fearless love". In other places he mentions that "sadhana" is "the effort to complete". From Sarkar's standpoint as a human being has a developed consciousness which other beings don't have they must perform daily sadhana otherwise they do not merit the human form. It is through "sadhana" that a human being will be able to realize his intrinsic spiritual nature and thereby completely develop his all-round personality which is a blend of physical, psychic and spiritual aspects. Sarkar systematized his sadhana system for Ananda Marga through a series of meditation lessons which he named "Sahaj Yoga" (meaning "easy yoga"). Six lessons comprise the sahaj yoga system which are imparted personally and privately to a willing aspirant by an "[[acarya]]". An acarya is an Ananda Marga spiritual teacher, who has undergone extensive training in the spiritual practices of Ananda Marga as well as the extensive spiritual and social philosophy of Ananda Marga at any of its three global acarya training centres in Sweden, Philippines and India. The male acaryas are referred to as "Dada" while the female acaryas use the friendly nickname "Didi" prior to their given acarya name. | ||
The six lessons of sahaja yoga are the practical methods to adhere to the classical austanga yoga system first given by Rsi Patanjali about 2,500 years ago in India. The first two steps of the Austanga Yoga system namely the ten moral principles of Yama and Niyama are the basis upon which the Ananda Marga lessons are given. In other words a willing spiritual aspirant must sincerely try to adhere to the ten universal principles of Yama and Niyama which serve as a moral guideline for the aspirant as he/she unfolds their spiritual potentiality. Hence the Ananda Marga meditation system is not merely a relaxation technique or a concentration exercise but a genuine moral-spiritual discipline whose regular practice leads to the gradual purification of the aspirant in their physical and psychic levels. | The six lessons of sahaja yoga are the practical methods to adhere to the classical austanga yoga system first given by Rsi Patanjali about 2,500 years ago in India. The first two steps of the Austanga Yoga system namely the ten moral principles of Yama and Niyama are the basis upon which the Ananda Marga lessons are given. In other words a willing spiritual aspirant must sincerely try to adhere to the ten universal principles of Yama and Niyama which serve as a moral guideline for the aspirant as he/she unfolds their spiritual potentiality. Hence the Ananda Marga meditation system is not merely a relaxation technique or a concentration exercise but a genuine moral-spiritual discipline whose regular practice leads to the gradual purification of the aspirant in their physical and psychic levels. | ||
''Sadhana'' is concretised in particular with the practice of meditation for complete merger and unification. Sarkar recommends to his disciples the daily practice of individual meditation and the weekly practice of collective meditation. These meetings called ''Dharma Chakras'' are preceded by the collective singing of a few ''[[Prabhat Samgiita]]'' ("Songs of Prabhat", composed by P. R. Sarkar himself) followed by ''Baba Nam Kevalam'' [[kiirtan]], then the well-known [[:wikipedia:Rigveda|Rigvedic]] [[mantra]] called ''Samgacchadvam''. The mantra ''Nityam Shuddham'' marks the end of the collective meditation, then the spiritual gathering will end with the ''Guru Puja'' ''mantra''. | ''Sadhana'' is concretised in particular with the practice of meditation for complete merger and unification. Sarkar recommends to his disciples the daily practice of individual meditation and the weekly practice of collective meditation. These meetings called ''Dharma Chakras'' are preceded by the collective singing of a few ''[[Prabhat Samgiita]]'' ("Songs of Prabhat", composed by P. R. Sarkar himself) followed by ''Baba Nam Kevalam'' [[kiirtan]], then the well-known [[:wikipedia:Rigveda|Rigvedic]] [[:wikipedia:Mantra|mantra]] called ''Samgacchadvam''. The mantra ''Nityam Shuddham'' marks the end of the collective meditation, then the spiritual gathering will end with the ''Guru Puja'' ''mantra''. | ||
== Social and political philosophy == | == Social and political philosophy == | ||
| Line 84: | Line 84: | ||
=== Law of Social Cycle === | === Law of Social Cycle === | ||
{{main|Law of Social Cycle}} | {{main|Law of Social Cycle}} | ||
The concept of ''[[Varnashrama dharma|Varna]]'' describes four main socio-psychological types, whereby human [[Psychology|psychological]] and physical endowment and social [[ | The concept of ''[[:wikipedia:Varnashrama dharma|Varna]]'' describes four main socio-psychological types, whereby human [[:wikipedia:Psychology|psychological]] and physical endowment and social [[:wikipedia:Motivation|motivations]] are expressed: the ''[[:wikipedia:Brahmin|Vipra]]'' ([[:wikipedia:Intellectual|intellectual]]), ''[[:wikipedia:Kshatriya|kshatriya]]'' ([[:wikipedia:Warrior|warrior]]), ''[[:wikipedia:Vaishya|vaeshya]]'' (acquisitor) and ''[[:wikipedia:Shudra|shudra]]'' ([[:wikipedia:Labourer|laborer]]). ''Varna'', in Sarkar's perspective, however is more than just a psychological trait but rather an [[:wikipedia:Archetype|archetype]], approximately to [[:wikipedia:Michel Foucault|Michel Foucault's]] notion of [[:wikipedia:Episteme|epistemes]], which are broader frameworks of [[:wikipedia:Knowledge|knowledge]] defining what is true and [[:wikipedia:Reality|real]].{{sfn|Galtung|Inayatullah|1997}} | ||
Sarkar's "[[Law of Social Cycle]]" applies these traits in a [[theory]] of historical [[evolution]], where [[Geologic time scale| | Sarkar's "[[Law of Social Cycle]]" applies these traits in a [[:wikipedia:Theory|theory]] of historical [[:wikipedia:Evolution|evolution]], where [[:wikipedia:Geologic time scale|ages]] rise and fall in terms of ruling elites representing one of the above mentioned traits. This "law" possibly connects to the earlier cyclical historical [[:wikipedia:Idea|ideas]] of [[:wikipedia:Sri Aurobindo|Sri Aurobindo]], with a focus on the psychology of [[:wikipedia:Developmental psychology|human development]], as well as [[:wikipedia:Ibn Khaldun|Ibn Khaldun]], among other [[:wikipedia:Macro-historical|macrohistorians]] ideas about cycles. However, along with a cyclical dimension — the rise and fall of ages — Sarkar's theory exhibits a correspondent linear [[:wikipedia:Dimension|dimension]], in that economic and [[:wikipedia:Technology|technological]] "[[:wikipedia:progress (history)|progress]]" are considered critical in terms of meeting the changing material conditions of life. Ultimately, for Sarkar, true progress has to prioritise development in the spiritual dimension. | ||
Spirituality for Sarkar is defined as the individual realising the "true self". In addition to [[Yoga|yogic]] meditational practices and purity of thought and deed, Sarkar attached great importance to selfless [[social service]] as a means of [[Moksha|liberation]]. Sarkar considered it necessary for the social arrangements to support the inner development of human beings and rejected both capitalism and communism as appropriate social structures for humanity to move forward to the golden age of a balanced way of life sustaining all-round progress. A serious problem with capitalism was according to Sarkar the concentration of wealth in a few hands and stoppages in the rolling of money which he considered root causes of [[economic recession|recessions]], even [[economic collapse|depressions]]. A spiritual way of life, however, would in no way be divorced from creating structures that help meet the basic, though ever changing, needs — food, housing, clothing, health and education. | Spirituality for Sarkar is defined as the individual realising the "true self". In addition to [[:wikipedia:Yoga|yogic]] meditational practices and purity of thought and deed, Sarkar attached great importance to selfless [[:wikipedia:social service|social service]] as a means of [[:wikipedia:Moksha|liberation]]. Sarkar considered it necessary for the social arrangements to support the inner development of human beings and rejected both capitalism and communism as appropriate social structures for humanity to move forward to the golden age of a balanced way of life sustaining all-round progress. A serious problem with capitalism was according to Sarkar the concentration of wealth in a few hands and stoppages in the rolling of money which he considered root causes of [[:wikipedia:economic recession|recessions]], even [[:wikipedia:economic collapse|depressions]]. A spiritual way of life, however, would in no way be divorced from creating structures that help meet the basic, though ever changing, needs — food, housing, clothing, health and education. | ||
Sarkar claims to have developed both ''Ánanda Márga'' and the ''[[Progressive Utilization Theory]]'' as practical means to encourage harmony and [[co-operation]] to help society escape this proposed cycle. Sarkar argues that once the social cycle is understood and ''[[sadvipras]]'' evolved, then the periods of exploitation can be largely reduced, if not eliminated. With leadership that is representative of all aspects of the ''varnas'' — that is, the leader engaged in service, who is courageous, who uses the intellect for the benefits of others, and who has innovative/entrepreneurial skills — the cycle can become an upward spiral.{{sfn|Inayatullah|1988|p=54-65}} | Sarkar claims to have developed both ''Ánanda Márga'' and the ''[[Progressive Utilization Theory]]'' as practical means to encourage harmony and [[:wikipedia:co-operation|co-operation]] to help society escape this proposed cycle. Sarkar argues that once the social cycle is understood and ''[[Progressive_Utilization_Theory#Sadvipras|sadvipras]]'' evolved, then the periods of exploitation can be largely reduced, if not eliminated. With leadership that is representative of all aspects of the ''varnas'' — that is, the leader engaged in service, who is courageous, who uses the intellect for the benefits of others, and who has innovative/entrepreneurial skills — the cycle can become an upward spiral.{{sfn|Inayatullah|1988|p=54-65}} | ||
Sarkar's [[concept]] of ''karma samnyasa'' refers to the principle that a [[yogi]] becomes a person with all-round development and a balanced mind, that he called a ''[[sadvipra]]''; and that this is accomplished by someone who remains fixed on the "supreme" [[consciousness]] through transformative personal practices and engaging in the politics of social [[Liberty|liberation]] as a form of [[Social work|service work]].{{sfn|Hatley|1999|p=139-151}} | Sarkar's [[:wikipedia:concept|concept]] of ''karma samnyasa'' refers to the principle that a [[:wikipedia:yogi|yogi]] becomes a person with all-round development and a balanced mind, that he called a ''[[Progressive_Utilization_Theory#Sadvipras|sadvipra]]''; and that this is accomplished by someone who remains fixed on the "supreme" [[:wikipedia:consciousness|consciousness]] through transformative personal practices and engaging in the politics of social [[:wikipedia:Liberty|liberation]] as a form of [[:wikipedia:Social work|service work]].{{sfn|Hatley|1999|p=139-151}} | ||
=== PROUT: progressive utilisation theory === | === PROUT: progressive utilisation theory === | ||
{{main|PROUT}} | {{main|PROUT}} | ||
The Progressive Utilization Theory is a [[Socioeconomics|socio-economic]] theory first mentioned in 1959 by Sarkar{{sfn|Craig|1998}} To popularise and implement PROUT, Shrii Sarkar established the organisation, "Proutist Universal", which primarily consists of five federations (students, intellectuals, farmers, labour, and youth). The proutist economy as described by Sarkar is a form of [[Co-operative economics|cooperative]] and [[Decentralization|decentralised]] economy that looks more at the [[collective]] welfare rather than to [[Profit (economics)|profit]], without neglecting the promotion of the [[individual]] [[Meritocracy|merits]] of each. "Progressive utilization" stands for the [[optimisation]] and maximum utilisation of [[Nature|natural]], industrial and [[Human resources|human]] [[resource]] | The Progressive Utilization Theory is a [[:wikipedia:Socioeconomics|socio-economic]] theory first mentioned in 1959 by Sarkar{{sfn|Craig|1998}} To popularise and implement PROUT, Shrii Sarkar established the organisation, "Proutist Universal", which primarily consists of five federations (students, intellectuals, farmers, labour, and youth). The proutist economy as described by Sarkar is a form of [[:wikipedia:Co-operative economics|cooperative]] and [[:wikipedia:Decentralization|decentralised]] economy that looks more at the [[:wikipedia:collective|collective]] welfare rather than to [[:wikipedia:Profit (economics)|profit]], without neglecting the promotion of the [[:wikipedia:individual]] [[:wikipedia:Meritocracy|merits]] of each. "Progressive utilization" stands for the [[:wikipedia:optimisation|optimization]] and maximum utilisation of [[:wikipedia:Nature|natural]], industrial and [[:wikipedia:Human resources|human]] [[:wikipedia:resource|resources]] on a [[:wikipedia:Sustainable development|sustainable]] basis for the entire [[:wikipedia:ecosystem|ecosystem]]. This theory, that claims to overcome the limitations of both capitalism and communism with his [[Law of Social Cycle]] founded on Sarkar's "Social Cycle Theory", is not concerned solely with economics. In 1968, Sarkar founded the organisation "Proutist Block of India" (PBI), to further the ideals of his theory through political and social action.{{sfn|Fukui|1985|p=357}} The PBI was soon superseded by "Proutist Universal" (PU). According to its proponents ''PROUT'' encompasses the whole of individual and collective [[:wikipedia:existence|existence]] – physical, educational, social, political, mental, cultural and [[:wikipedia:spirituality|spiritual]] – not just for human [[:wikipedia:being|beings]] but for all beings. | ||
=== Neohumanism: liberation of intellect === | === Neohumanism: liberation of intellect === | ||
{{main|Neohumanism}} | {{main|Neohumanism}} | ||
[[File:01-Nursery School Bucarest.jpg|thumb|right|250px|''[[Ananda Marga]]'' in [[Bucharest]] | [[File:01-Nursery School Bucarest.jpg|thumb|right|250px|''[[Ananda Marga]]'' in [[:wikipedia:Bucharest|Bucharest, Romania]]]] | ||
In 1982, Sarkar extended his writings on the subject of [[Society|human society]] with the [[Introduction (essay)|introduction]] of his new theory of "[[ | In 1982, Sarkar extended his writings on the subject of [[:wikipedia:Society|human society]] with the [[:wikipedia:Introduction (essay)|introduction]] of his new theory of "[[Neohumanism]]".{{sfn|Sarkar|1982}} If [[:wikipedia:humanism|humanism]] tends to contemplate only humans in a human-centric view, Neohumanism, according to Sarkar's theory, is instead the elevation of humanism to [[Neohumanism#Universalism|universalism]]. Sarkar said "When the underlying spirit of humanism is extended to everything, animate and inanimate, in this universe – I have designated this as "Neohumanism". This Neohumanism will elevate humanism to universalism, the cult of love for all created beings of this universe."{{sfn|Sarkar|1982}} Neohumanism is said to prefer to [[Neohumanism#Existential value|existential value]] over [[Neohumanism#Utility value|utility value]] for all living beings. | ||
Sarkar's Neohumanism places great emphasis on [[Neohumanism | Sarkar's Neohumanism places great emphasis on [[Neohumanism#Rationality|rationality]] and encourages what he calls a [[Neohumanism#Protopsychospirituality|protospiritual mentality]], a process of continually recognising each object with which we come in contact, externally or internally, as a manifestation of the Supreme Consciousness (Brahma). According to Sarkar, rationality helps to give rise to devotion, which he consider to be the "highest and most valuable treasure of humanity".{{sfn|Sarkar|1982}} In Sarkar's view, Neohumanism leads to the liberation of human [[:wikipedia:intellect|intellect]] from the constraints of imposed [[Neohumanism#Dogma|dogma]] and the [[Neohumanism#Selfish pleasure|principle of selfish pleasure]] as well as other [[:wikipedia:Complex (psychology)|psychic complexes]], helping to bridge the gap between the inner and outer worlds. | ||
===Culture=== | ===Culture=== | ||
| Line 110: | Line 110: | ||
===Language=== | ===Language=== | ||
The vast linguistic work of Sarkar has been published in several volumes including: ''[[Varna Vijinana]]'' (Science of Letters), ''[[Sarkar's English Grammar and Composition]]'', ''[[Varna Vicitra]]'' (Various Uses of Letters) (8 volumes), and the Bengali encyclopaedia ''[[Shabda Cayanika]]'' (A Collection of Words) (26 volumes) (unfinished). | The vast linguistic work of Sarkar has been published in several volumes including: ''[[:wikipedia:Varna Vijinana|Varna Vijinana]]'' (Science of Letters), ''[[:wikipedia:Sarkar's English Grammar and Composition|Sarkar's English Grammar and Composition]]'', ''[[:wikipedia:Varna Vicitra|Varna Vicitra]]'' (Various Uses of Letters) (8 volumes), and the Bengali encyclopaedia ''[[:wikipedia:Shabda Cayanika|Shabda Cayanika]]'' (A Collection of Words) (26 volumes) (unfinished). | ||
In ''Varna Vijinana'' (The Science of Letters),{{sfn|Sarkar|2000}} he presents the eight criteria which define a language. In his book ''Talks on Prout'' (July 1961, Ranchi)<ref name="Talks on Prout">{{cite book|last=Sarkar|first=Prabhat Ranjan|title=Talks on Prout (also in ''Prout in a Nutshell'' Part 15)|url=http://brauliobo.org/worksprsarkar/HTML/Discourses/Talks_on_Prout.html|accessdate=Sept 2013|publisher=Ananda Marga Publications}}</ref> Sarkar considers languages as a part of natural diversity and calls for the adoption of a [[global language]] and [[Writing system|script]], to enable better global communication and understanding. "We should love all these languages, hate none, and adopt one of these languages as the world language. As all languages are our common property, we should not oppose the existence of other languages. We should not brand any language as foreign or national.".{{sfn|Sarkar|1968}} | In ''Varna Vijinana'' (The Science of Letters),{{sfn|Sarkar|2000}} he presents the eight criteria which define a language. In his book ''Talks on Prout'' (July 1961, Ranchi)<ref name="Talks on Prout">{{cite book|last=Sarkar|first=Prabhat Ranjan|title=Talks on Prout (also in ''Prout in a Nutshell'' Part 15)|url=http://brauliobo.org/worksprsarkar/HTML/Discourses/Talks_on_Prout.html|accessdate=Sept 2013|publisher=Ananda Marga Publications}}</ref> Sarkar considers languages as a part of natural diversity and calls for the adoption of a [[:wikipedia:global language|global language]] and [[:wikipedia:Writing system|script]], to enable better global communication and understanding. "We should love all these languages, hate none, and adopt one of these languages as the world language. As all languages are our common property, we should not oppose the existence of other languages. We should not brand any language as foreign or national.".{{sfn|Sarkar|1968}} | ||
=== Education === | === Education === | ||
According to Sarkar, "Education is for [[Moksha|Liberation]]." He defines education as the simultaneous development in the physical, mental and [[Spirituality|spiritual]] [[realm]] | According to Sarkar, "Education is for [[:wikipedia:Moksha|Liberation]]." He defines education as the simultaneous development in the physical, mental and [[:wikipedia:Spirituality|spiritual]] [[:wikipedia:realm|realms]] of human [[:wikipedia:existence|existence]], by which, dormant human [[:wikipedia:potentialities|potentialities]] would be awakened and put to proper use. Sarkar firmly believed that real education leads to a pervasive [[:wikipedia:Feeling|sense]] of love and [[:wikipedia:compassion|compassion]] for all creation. In Ananda Marga education system, special emphasis is given to [[:wikipedia:Morality|moral]] education and the inculcation of idealism together with a proper psycho-pedagogical approach and an happy blending of occidental extroversial science and oriental introversial philosophy. | ||
==Works== | ==Works== | ||
Although Sarkar spent only seventeen years of his life working full-time for his organisations (1966–1971 & 1978–1990), he left behind a vast legacy, including over 250 books written on a wide variety of topics. Many of this books are compilation or collections of speeches given by the author during spiritual or social meetings. He is primarily known as the [[spirituality|spiritual]] teacher behind [[Ananda Marga]], but Sarkar wrote over 1500 pages on his economic [[Progressive Utilization Theory]] (PROUT) and several thousand more pages dedicated to [[linguistics]] and the study of [[language]] | Although Sarkar spent only seventeen years of his life working full-time for his organisations (1966–1971 & 1978–1990), he left behind a vast legacy, including over 250 books written on a wide variety of topics. Many of this books are compilation or collections of speeches given by the author during spiritual or social meetings. He is primarily known as the [[:wikipedia:spirituality|spiritual]] teacher behind [[Ananda Marga]], but Sarkar wrote over 1500 pages on his economic [[Progressive Utilization Theory]] (PROUT) and several thousand more pages dedicated to [[:wikipedia:linguistics|linguistics]] and the study of [[:wikipedia:language|languages]]; Sarkar's writings on linguistics included among other works, ''Shabda Cayanika'' ("A Collection of Words"), an unfinished, twenty-six volume dictated encyclopaedia on the [[:wikipedia:Bengali language|Bengali language]].{{sfn|Ānandamūrti|1996|p=9}} Beyond this he wrote books on sociology, agriculture, history, literature, education, medicine, [[:wikipedia:cosmology|cosmology]], and philosophy, also notably founding the philosophy of Neohumanism in 1982 and the Theory of Microvita in 1986. In his Theory of Microvita, Sarkar "believed that the atoms and the subatomic particles throughout the boundless universe are imbued with life."<ref name="The Quarterly Review of Historical Studies">{{cite book|title=The Quarterly Review of Historical Studies|url=http://books.google.com/books?id=WzxQAQAAIAAJ|accessdate=6 November 2012|year=1998|publisher=Institute of Historical Studies.|page=101}}</ref> | ||
=== Music === | === Music === | ||
On 1982 Sarkar started composing songs. In eight years, until the date of his death, He completed the composition of 5,018 songs, mainly in Bengali but also in various other languages.{{sfn|Ghista|2006|p=174}} This vast collection of songs is called [[Prabhat Samgiita]] ("Songs | On 1982 Sarkar started composing songs. In eight years, until the date of his death, He completed the composition of 5,018 songs, mainly in Bengali but also in various other languages.{{sfn|Ghista|2006|p=174}} This vast collection of songs is called [[Prabhat Samgiita]] ("Prabhat's Songs"). | ||
== References == | == References == | ||
| Line 128: | Line 128: | ||
===Bibliography=== | ===Bibliography=== | ||
*{{cite book|last=Acosta|first= Devashish Donald|title= Anandamurti: The Jamalpur Years|year=2010|publisher=Innerworld Publications|isbn=978-1881717102}} | *{{cite book|last=Acosta|first= Devashish Donald|title= Anandamurti: The Jamalpur Years|year=2010|publisher=Innerworld Publications|isbn=978-1881717102}} | ||
*{{cite book|author= | *{{cite book|author=Ánandamúrti|title=Shabda Cayanika, Part 1|url=http://books.google.com/books?id=NJBjAAAAMAAJ|year=1996|publisher=Ananda Marga Publications|ref=harv}} | ||
*{{citation|last1=Anderson|first1=Sean K.|last2=Sloan|first2=Stephen|title=Historical Dictionary of Terrorism|url=http://books.google.com/books?id=U3En3Uz5ACQC&pg=PA20|year=2009|publisher=[[Scarecrow Press]]|isbn=978-0-8108-5764-3 }} | *{{citation|last1=Anderson|first1=Sean K.|last2=Sloan|first2=Stephen|title=Historical Dictionary of Terrorism|url=http://books.google.com/books?id=U3En3Uz5ACQC&pg=PA20|year=2009|publisher=[[:wikipedia:Scarecrow Press|Scarecrow Press]]|isbn=978-0-8108-5764-3 }} | ||
*{{cite book |title=Routledge Encyclopedia of Philosophy: Sociology of knowledge to Zoroastrianism |editor-first=Edward |editor-last=Craig |editor-link= | *{{cite book |title=Routledge Encyclopedia of Philosophy: Sociology of knowledge to Zoroastrianism |editor-first=Edward |editor-last=Craig |editor-link=|publisher= [[:wikipedia:Routledge|Routledge]] (Taylor & Francis) |year=1998 |isbn=0-415-16916-X}} | ||
*{{cite book|last=Dalal|first=Roshen|title=The Religions of India: A Concise Guide to Nine Major Faiths|url=http://books.google.com/books?id=pNmfdAKFpkQC&pg=PA21|date=23 November 2011|publisher=[[Penguin Books]] India|isbn=978-0-14-341517-6|ref=harv}} | *{{cite book|last=Dalal|first=Roshen|title=The Religions of India: A Concise Guide to Nine Major Faiths|url=http://books.google.com/books?id=pNmfdAKFpkQC&pg=PA21|date=23 November 2011|publisher=[[:wikipedia:Penguin Books|Penguin Books]] India|isbn=978-0-14-341517-6|ref=harv}} | ||
*{{cite book|title=Political Parties of Asia and the Pacific |last= Fukui |first= Haruhiro |year= 1985 | publisher=[[Greenwood Press]]|page=357 |isbn= 0-313-21350-X|ref=harv}} | *{{cite book|title=Political Parties of Asia and the Pacific |last= Fukui |first= Haruhiro |year= 1985 | publisher=[[:wikipedia:Greenwood Press|Greenwood Press]]|page=357 |isbn= 0-313-21350-X|ref=harv}} | ||
*{{cite book|last1=Galtung|first1=Johan | author1-link = | *{{cite book|last1=Galtung|first1=Johan | author1-link =|last2=Inayatullah|first2=Sohail | author2-link =Sohail Inayatullah|title=Macrohistory and macrohistorians: perspectives on individual, social, and civilizational change|url=http://books.google.com/books?id=45FmAAAAMAAJ|year=1997|publisher=[[:wikipedia:Praeger|Praeger]]|isbn=978-0-275-95755-1|ref=harv}} | ||
*{{cite book|last=Ghista|first=Garda|title=The Gujarat Genocide: A Case Study in Fundamentalist Cleansing|url=http://books.google.com/books?id=T-CazvdstPcC&pg=PA174|date=30 November 2006|publisher=AuthorHouse|isbn=978-1-4259-4453-7|page=174}} | *{{cite book|last=Ghista|first=Garda|title=The Gujarat Genocide: A Case Study in Fundamentalist Cleansing|url=http://books.google.com/books?id=T-CazvdstPcC&pg=PA174|date=30 November 2006|publisher=AuthorHouse|isbn=978-1-4259-4453-7|page=174}} | ||
*{{cite book|last=Ghista|first=Garda|title=Shrii Prabhat Ranjan Sarkar: Beacon of Hope for Suffering Humanity|url=http://books.google.com/books?id=7CdecA15nSEC&pg=PA1|date=21 January 2011|publisher=AuthorHouse|isbn=978-1-4567-1531-1|ref=harv}} | *{{cite book|last=Ghista|first=Garda|title=Shrii Prabhat Ranjan Sarkar: Beacon of Hope for Suffering Humanity|url=http://books.google.com/books?id=7CdecA15nSEC&pg=PA1|date=21 January 2011|publisher=AuthorHouse|isbn=978-1-4567-1531-1|ref=harv}} | ||
*{{cite journal|title=Karma Samnyasa: Sarkar's Reconceptualization of Indian Asceticism|authors=Hatley, Shaman, Department of Asian and Middle Eastern Studies, [[University of Pennsylvania]]; [[Sohail Inayatullah]], [[Queensland University of Technology]]|publisher=[[SAGE Publications]] |journal=[[Journal of Asian and African Studies]] |volume= 34| issue = 1, 139–151 |year=1999 |url=http://www.deepdyve.com/lp/sage/karma-samnyasa-sarkar-s-reconceptualization-of-indian-asceticism-8Q9BCSPeey|ref=harv}} | *{{cite journal|title=Karma Samnyasa: Sarkar's Reconceptualization of Indian Asceticism|authors=Hatley, Shaman, Department of Asian and Middle Eastern Studies, [[:wikipedia:University of Pennsylvania|University of Pennsylvania]]; [[:wikipedia:Sohail Inayatullah|Sohail Inayatullah]], [[:wikipedia:Queensland University of Technology|Queensland University of Technology]]|publisher=[[:wikipedia:SAGE Publications|SAGE Publications]] |journal=[[:wikipedia:Journal of Asian and African Studies|Journal of Asian and African Studies]] |volume= 34| issue = 1, 139–151 |year=1999 |url=http://www.deepdyve.com/lp/sage/karma-samnyasa-sarkar-s-reconceptualization-of-indian-asceticism-8Q9BCSPeey|ref=harv}} | ||
*Inayatullah, Sohail, [http://www.meta-future.org/uploads/7/7/3/2/7732993/inayatullah_sarkars_spiritual_dialectics_futures_journal.pdf "Sarkar's spiritual-dialectics: an unconventional view of the future"]. ''[[Futures (journal)|Futures]]'', February 1988, retrieved June 2013 | *Inayatullah, Sohail, [http://www.meta-future.org/uploads/7/7/3/2/7732993/inayatullah_sarkars_spiritual_dialectics_futures_journal.pdf "Sarkar's spiritual-dialectics: an unconventional view of the future"]. ''[[:wikipedia:Futures (journal)|Futures]]'', February 1988, retrieved June 2013 | ||
*{{cite book|last= Ishwaran |first= Karigoudar |title=Ascetic Culture: Renunciation and Worldly Engagement |year= 1999 | publisher= [[Brill Publishers]] |isbn= 90-04-11412-2|ref=harv}} | *{{cite book|last= Ishwaran |first= Karigoudar |title=Ascetic Culture: Renunciation and Worldly Engagement |year= 1999 | publisher= [[:wikipedia:Brill Publishers|Brill Publishers]] |isbn= 90-04-11412-2|ref=harv}} | ||
*{{cite book|last=Joshi|first=Naveen|title=My Baba|url=http://books.google.com/books?id=OixD1LJeyh4C&pg=PA91|date=4 December 2009|publisher=AuthorHouse|isbn=978-1-4490-3642-3}} | *{{cite book|last=Joshi|first=Naveen|title=My Baba|url=http://books.google.com/books?id=OixD1LJeyh4C&pg=PA91|date=4 December 2009|publisher=AuthorHouse|isbn=978-1-4490-3642-3}} | ||
*{{cite book|last=Lombardo|first=Thomas|title=Wisdom, Consciousness, and the Future: Collected Essays|url=http://books.google.com/books?id=zf4vMh1nPNsC&pg=PT125|date=21 July 2011|publisher=Xlibris Corporation|isbn=978-1-4628-8360-8|ref=harv}} | *{{cite book|last=Lombardo|first=Thomas|title=Wisdom, Consciousness, and the Future: Collected Essays|url=http://books.google.com/books?id=zf4vMh1nPNsC&pg=PT125|date=21 July 2011|publisher=Xlibris Corporation|isbn=978-1-4628-8360-8|ref=harv}} | ||
*{{cite book|last= MacDougall |first= Curtis Daniel |title=Superstition and the Press |year= 1983 | publisher=[[Prometheus Books]]|isbn= 0-87975-211-4|ref=harv}} | *{{cite book|last= MacDougall |first= Curtis Daniel |title=Superstition and the Press |year= 1983 | publisher=[[:wikipedia:Prometheus Books|Prometheus Books]]|isbn= 0-87975-211-4|ref=harv}} | ||
* {{cite journal|author= [http://www.linkedin.com/pub/antonello-maggipinto/62/95b/42 Maggipinto, Antonello] |first = <!-- |authorlink = http://www.linkedin.com/pub/antonello-maggipinto/62/95b/42 -->|title = Multilanguage Acquisition, New Technologies, Education and Global Citizenship| journal=Italian Culture |volume = 18| issue=2 |pages =147 |publisher = [[American Association for Italian Studies]] |place = New York |year = 2000 |contribution-url =http://www.questia.com/library/1G1-83245337/multilanguage-acquisition-new-technologies-education}} | * {{cite journal|author= [http://www.linkedin.com/pub/antonello-maggipinto/62/95b/42 Maggipinto, Antonello] |first = <!-- |authorlink = http://www.linkedin.com/pub/antonello-maggipinto/62/95b/42 -->|title = Multilanguage Acquisition, New Technologies, Education and Global Citizenship| journal=Italian Culture |volume = 18| issue=2 |pages =147 |publisher = [[:wikipedia:American Association for Italian Studies|American Association for Italian Studies]] |place = New York |year = 2000 |contribution-url =http://www.questia.com/library/1G1-83245337/multilanguage-acquisition-new-technologies-education}} | ||
*{{citation|last1=Melton|first1=J. Gordon | author1-link = | *{{citation|last1=Melton|first1=J. Gordon | author1-link =|last2=Baumann|first2=Martin|title=Religions of the World, Second Edition: A Comprehensive Encyclopedia of Beliefs and Practices|url=http://books.google.com/books?id=v2yiyLLOj88C&pg=PA105|year=2010|publisher=[[:wikipedia:ABC-CLIO|ABC-CLIO]]|isbn=978-1-59884-204-3|ref=harv}} | ||
*{{cite book|last= Miller |first= Timothy | authorlink = | *{{cite book|last= Miller |first= Timothy | authorlink =|title=The 60's Communes: Hippies and Beyond |year= 1999 | publisher=[[:wikipedia:Syracuse University Press|Syracuse University Press]]|page=108 |isbn= 0-8156-0601-X| url=http://books.google.com/books?id=e7F31yYxOMAC|ref=harv}} | ||
*{{cite book|last= Ng |first= Franklin |title=The Asian American Encyclopedia |year= 1995 | publisher=[[Marshall Cavendish]]|page=669 |isbn= 1-85435-677-1|ref=harv}} | *{{cite book|last= Ng |first= Franklin |title=The Asian American Encyclopedia |year= 1995 | publisher=[[:wikipedia:Marshall Cavendish|Marshall Cavendish]]|page=669 |isbn= 1-85435-677-1|ref=harv}} | ||
*{{cite book|title=Idea and Ideology |author=Sarkar, Prabhat Rainjan (Ac. | *{{cite book|title=Idea and Ideology |author=Sarkar, Prabhat Rainjan (Ac. Pranavananda Avt. Editor) |year=1961–2001 |publisher=Ananda Marga Publications, Kolkata |isbn=81-7252-205-3}} | ||
*{{cite book|last=Sarkar|first=Prabhat Rainjan|title=The Liberation of Intellect: Neohumanism|url=http://brauliobo.org/worksprsarkar/HTML/Discourses/Devotional_Sentiment_and_Neohumanism_Discourse_1.html|accessdate=Sept 2013|year=1982|publisher=Ananda Marga Publications|location=Kolkata|isbn=81-7252-168-5|chapter=1: Devotional Sentiment and Neohumanism}} | *{{cite book|last=Sarkar|first=Prabhat Rainjan|title=The Liberation of Intellect: Neohumanism|url=http://brauliobo.org/worksprsarkar/HTML/Discourses/Devotional_Sentiment_and_Neohumanism_Discourse_1.html|accessdate=Sept 2013|year=1982|publisher=Ananda Marga Publications|location=Kolkata|isbn=81-7252-168-5|chapter=1: Devotional Sentiment and Neohumanism}} | ||
* {{citation|title=PROUT in a Nutshell Part 15 |last=Sarkar |first=Prabhat Ranjan |publisher= Ananda Marga Publications |year= 1968 |ISBN= }} | * {{citation|title=PROUT in a Nutshell Part 15 |last=Sarkar |first=Prabhat Ranjan |publisher= Ananda Marga Publications |year= 1968 |ISBN= }} | ||
* {{citation|title=Varna Vijinana-The Science of Letters |last=Sarkar |first=Prabhat Ranjan |publisher= Ananda Marga Publications, Ananda Nagar|year= 2000 |ISBN= 81-7252-179-0}} | * {{citation|title=Varna Vijinana-The Science of Letters |last=Sarkar |first=Prabhat Ranjan |publisher= Ananda Marga Publications, Ananda Nagar|year= 2000 |ISBN= 81-7252-179-0}} | ||
*{{cite book|first=Acarya|last=Vijayananda Avadhuta|title=The Life and Teachings of Shrii Shrii A'nandamu'rti|url=http://books.google.com/books?id=rTnkAAAAMAAJ|year=1994|publisher=Ananda Marga Publications|isbn=978-81-7252-065-6|ref=harv}} | *{{cite book|first=Acarya|last=Vijayananda Avadhuta|title=The Life and Teachings of Shrii Shrii A'nandamu'rti|url=http://books.google.com/books?id=rTnkAAAAMAAJ|year=1994|publisher=Ananda Marga Publications|isbn=978-81-7252-065-6|ref=harv}} | ||
*{{citation |last1=Wilson|first1=John|last2=Parashar|first2=Swati|title=Terrorism in Southeast Asia: Implications for South Asia|url=http://books.google.com/books?id=cAE-bxSXayMC&pg=PA237|year=2005|publisher=[[Pearson Education]] India|isbn=978-81-297-0998-1|ref=harv}} | *{{citation |last1=Wilson|first1=John|last2=Parashar|first2=Swati|title=Terrorism in Southeast Asia: Implications for South Asia|url=http://books.google.com/books?id=cAE-bxSXayMC&pg=PA237|year=2005|publisher=[[:wikipedia:Pearson Education|Pearson Education]] India|isbn=978-81-297-0998-1|ref=harv}} | ||
==Further reading== | ==Further reading== | ||