Abstract
This writeup tries to explore some directions from the stream of Progressive Socialism or PROUT for realization of this broadest possible welfare dream of humanity in the physico-psychic arena.
P. R. Sarkar has given broad outline for gradual establishment of the world government with emphasis on certain supportive factors. His directions are of immense help from to time in resolving ticklish issues in this multifaceted, multifarious and multiphased pursuit and inputting refreshing philosophical and practical insights in this ever-evolving effort.
For him, nationalism is fast getting out of date. Only Sadvipras (active moralists) have the right to engage in politics. Sadvipras will use intuitional power – intellectual and physical power will work as their slaves, to be used according to the indications of intuitional power. Hence, a Sadvipra is stronger than a political leader.
The greatest social welfare for the human race will be accomplished if those who aspire to establish the world government engage themselves only in constructive activities and selfless service for establishing the world government in cooperative states/regions without any ulterior motive, instead of wasting their vital energy in the vortex of politics, or in political conflicts. The common people of non-cooperative states will become agitated, and these agitated people will form the world government through revolution.
A bill of rights included in a world constitution should encompass at least the following four areas. First, complete security should be guaranteed to all the plants and animals on the planet. Secondly, each country must guarantee purchasing power to all its citizens. Thirdly, the constitution should guarantee four fundamental rights – spiritual practice; cultural legacy; education; and indigenous linguistic expression. Fourthly, if the practice of any of these rights conflicts with cardinal human values then that practice should be immediately curtailed.
The basic principles of PROUT are emanation of the Cosmic or universalist approach. This inspiration of Cosmic sentiment is at the base of the World Governance.
Sarkar feels that though democracy is the most preferred system of government throughout the world, yet it is not an ideal system. Hence, PROUT supports restricted democracy and assumes the rule of Sadvipras as the ideal form of leadership. It requires centralization of political power and decentralization of economic power. WCPA also recognizes this realty by incorporating the House of Counselors in its Constitution.
The shallow river of nationalism which once led to four hundred years of incessant bloodbath in middle ages of Europe and its fragmentation and has been putting recurring blood signs on every page of history uptil now—has dried in the vast desert of hard realities of today. The piecemeal efforts of worldwide organizations limited to few trivial and cosmetic dealings need to be put in consolidated and holistic World Government.
The World Government is now indispensable. The piecemeal efforts of worldwide organizations limited to few trivial and cosmetic dealings need to be put in consolidated and holistic World Government.
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Humanity has always been aspiring for liberation from bondages in material, psychic and supra-psychic world, harmony through brotherly equality, global or even cosmic citizenship and peaceful coexistence. These aspirations will remain a dream unless the narrow sentiments of nationalism, racism, communalism, casteism, regionalism, linguism and so many other ‘isms’ are channelized towards and even sacrificed (if they prove detrimental to the broader ideals) at the altar of universalism.
This aspiration has been evolving since the ancient days in the forms of
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‘Vasudhaiv Kutumbkam’(let the whole earth be our home) of the Vedic India
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Internationalism of Rabindranath Tagore
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World Union of Aurobindo
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Cosmic patrimony, cosmic brotherhood, universalism and inevitable world government of Prabhat Ranjan Sarkar (the propounder of Progressive Socialism or Progressive Utilization Theory—PROUT).
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Mahatma Gandhi preferred nationalism as a stepping stone towards (gradual evolution of) internationalism.
Earlier, despite all such high aspirations communication and transport were severe physical obstructions for materialization of this high ideal. Science & technology has speedily minimized these physical hurdles. But, the selfish and parochial sentiments of our leaders are now the real hurdles. The U.N. experiment has also proved profoundly undemocratic. The reality is that the UN was never intended to be a democracy or to approximate world democracy since it was founded by the victors in World War Two with the intention of creating their domination in world affairs. It is merely a treaty system of so-called sovereign nation-states controlled, like all such systems, by those that are bigger and more powerful.
But, we need not be hopeless. This writeup tries to explore some linking pins and directions from the stream of Progressive Socialism for realization of this broadest possible welfare dream of humanity in the physico-psychic arena.
P. R. Sarkar (Problems of the Day, Prout in a Nutshell Part 3) has given broad outline for gradual establishment of the world government with emphasis on certain factors which are supportive to creation of an amenable and amicable environment for the purpose. His directions are of immense help from to time in resolving ticklish issues in this multifaceted, multifarious and multiphased pursuit and inputting refreshing philosophical and practical insights in this ever-evolving effort.
Nationalist Political Leaderships
Sarkar feels, ‘Nationalism is fast getting out of date. Not only has national sentiment given humanity rude shocks in the world wars of the present century, but the social and cultural blending of the present age also shows the domination of cosmopolitanism in world affairs. Vested interests, however, continue to cause certain fissiparous tendencies. There are some who fear loss of their economic or political domination and are directly responsible for these detrimental or retrograde reactions.’
Further Sarkar (Talks on Prout, Prout in a Nutshell Part 15, 1992, p.15) remarks that most political leaders are either physical or intellectual criminals. Common human beings have to be protected from the clutches of these criminals. We are not against politics or political science, but we have to fight against professional politicians. Only Sadvipras (active moralists) have the right to engage in politics; other people should be swept out from the field of politics. Political leaders depend on physical and muscle power. Physical power is the crudest manifestation of energy. Sadvipras will use intuitional power – intellectual and physical power will work as their slaves, to be used according to the indications of intuitional power. It, therefore, goes without saying that a Sadvipra is stronger than a political leader.
Sadvipras are those who follow the principles of Yama and Niyama—the principles of spiritual morality—and are devoted to the Supreme Consciousness. Only Sadvipras can serve all human beings selflessly and lead others along the path of all-round advancement. These Sadvipras – those who follow a correct philosophy of life and practice a correct system of sádhaná or spiritual practices – will be the leaders of the society in the future. Sarkar (Sadvipra Boards, Prout in a Nutshell Part 15, 1992, pp.3)
Practicality of World Government
Sarkar raises an interesting question, ‘Is it possible to establish the world government without struggle?’ In reply he says, “Yes.” The greatest social welfare for the human race will be accomplished if those who aspire to establish the world government and blissful global family engage themselves only in constructive activities and selfless service, instead of wasting their vital energy in the vortex of politics, or in political conflicts. They will have to go on rendering social service with steadfast commitment, without any ulterior motive in their minds. Sarkar’s assertion is more positive than Mahatma Gandhi’s Civil Disobedience—a real revolution through the outside the box of outmoded institutions.
Those states which cooperate with such missionaries in their social service activities will be considered to be desirous of establishing the world government. The common people of those states which do not cooperate will become agitated, and these agitated people will form the world government through revolution. For this, the missionaries need not enter the dirty arena of party politics.
Political leaders cannot create sadvipras by haranguing people from public platforms—this demands righteousness and the practice of self-purification in personal life. Furthermore, what type of people come to deliver lectures from these platforms? Are they not the ones resorting to mud-slinging for the sake of party politics? Most of them are blinded by their obsession for power, so what can they teach others? They are just like the blind leading the blind. (Sarkar, Problems of the Day, Prout in a Nutshell Part 3, 1987, pp. 24-25.)
Charter of Rights
The formation of a World Government will require a world constitution. A charter of principles or bill of rights should be included in such a constitution and encompass at least the following four areas.
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Complete security should be guaranteed to all the plants and animals on the planet.
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Each country must guarantee purchasing power to all its citizens.
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The constitution should guarantee four fundamental rights – spiritual practice or Dharma; cultural legacy; education; and indigenous linguistic expression.
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Finaly, if the practice of any of these rights conflicts with cardinal human values then that practice should be immediately curtailed. That is, cardinal human values must take precedence over all other rights.
All the constitutions of the world suffer from numerous defects. The above points may be adopted by the framers of different constitutions to overcome these defects. (Sarkar, Requirements of an Ideal Constitution, Prout in a Nutshell Part 12, 1987)
The Cosmic Patrimony and Cosmic Brotherhood—the Indispensable Base of World Governance
For Sarkar, spirituality is not a utopian ideal but a practical philosophy which can be practiced and realized in day-to-day life, however mundane it be. Spirituality stands for evolution and elevation, and not for superstition in action or pessimism. All fissiparous tendencies and group or clan philosophies which tend to create the shackles of narrow-mindedness are in no way connected with spirituality and should be discouraged. That which leads to broadness of unison alone should be accepted. Spiritual philosophy does not recognize any distinctions and differentiations unnaturally made between one human being and another, and stands for universal fraternity.
The approach of spirituality should be psychological and rational, and should offer a touching appeal to the deepest psychic sentiments of human beings. Human beings should appreciate by a rational analysis their relationship with the Cosmic Entity and recognize the most benevolent kindness of the most beloved Entity. Spirituality should lead human beings to the one Cosmic truth from which they have derived their selves and which is the ultimate destiny. That ultimate and absolute ideal is the Cosmic ideal – an ideal beyond the scope of time, place and person. It is the Absolute, without and beyond relativity. It stands with its own lustre for all times and for every factor of the Cosmos, may it be a human being or a less-evolved animal. The Cosmic ideal alone can be the unifying force which shall strengthen humanity to smash the bondages and abolish all narrow domestic walls of fissiparous tendencies.
All the sentiment-provoking ideas should be firmly opposed. This does not mean an attack on those sentiments, traditions and habits which are innate in human beings and which do not hamper their Cosmic development. For example, the movement for uniformity in dress for all people will be but a ridiculous and irrational approach. Different selections of dress are the result of climatic factors and corporal necessities. Moreover, dissimilarity in dress is not detrimental to world fraternity.
There will also be many zonal or regional differences as regards other traditions and customs. These should be appreciated and encouraged for the indigenous development of society. But under no circumstances should there be a compromise in principle or yielding to tendencies detrimental to the inculcation of Cosmic sentiment.
Same Constitutional Structure
A social blending of humanity is in progress and needs a common constitutional structure to be evolved to cement the solidarity of the world. A world government is also very essential for exercising full control in certain spheres; for example, there should be only one world militia. Here, Sarkar feels that world militia and limited storage of mass destruction weapons under the sole control of the world government may be more practicable, feasible, safer and desirable option than the high idealism of a demilitarized government and total disarmamentation of any sort.
The world government should form certain autonomous units, not necessarily national (based on problems of education, food supply, flood control, public sentiment), which should look after mundane and supramundane problems. For the time being he recommends 256 such socio-economic autonomous units or ‘Samaj’ all over the world (44 units or Samaj in India). The boundaries of these units may be readjusted to suit any change in the environment – for instance, development in the techniques of communication.
Crimes are acts forbidden by the law of the government concerned, and virtue and vice (puńya and pápa) are the outcome of traditional customs. The sentiments of the lawmakers are very much influenced by the prevalent traditions and customs regarding the concept of virtue and vice of the locality or of the people concerned. The sense of crime, therefore, has a parallelism with the concept of virtue and vice. The idea of virtue and vice is different in different countries. The aspirants of world fraternity should try to lessen the difference and reduce the gap amongst cardinal, moral and human laws. All those actions which help in the growth of the spiritual, mental and physical aspects of human beings in general should come under the category of virtuous deeds, and those actions which go against humanity in its spiritual, mental and physical development must come under “vice”. This conception of virtue and vice applies commonly to humanity in general.
There should be a constant effort to reduce the gap between the amount of special emoluments and the bare minimum requirements of the average individual. The guaranteed supply of minimum requirements must be liberalized by increasing the provision of special amenities pertaining to the age and also, simultaneously, by bringing about a decrease in the provision of special emoluments given to the few. This never-ending effort of proper economic adjustment must ceaselessly continue at all times with a view to assisting the spiritual, mental and physical evolution of human beings, and to let humanity develop a Cosmic sentiment for a Cosmic ideal and world fraternity.
Thus, the social philosophy of Sarkar advocates the development of the integrated personality of the individual, and also the establishment of world fraternity, inculcating in human psychology a Cosmic sentiment. It also advocates progressive utilization of mundane and supramundane factors of the Cosmos. The society needs a stir for life, vigour and progress, and for this the natural outcome of the Cosmic sentiment is the Progressive Utilization Theory (PROUT), meaning thereby progressive utilization of all factors.
Formation of World Government
Sarkar(1990) opines that a World Government is necessary to materialize the concept of universalism. This World Government should be a confederation of all the federated states of the world. These federated states will consist of self-sufficient economic units or zones/samaj formed entirely on socio-economic and geographical considerations. Economically developed areas have a tendency to exploit economically undeveloped areas and hence federated states should be formed of different units. If we take a concrete example inside India, Vidarbhga, being a Marathi-speaking area, does not want to remain a part of Maharasthra and wants to become a separate state. Another important example is Azarbaizan. The Persian portion of Azarbaizan agitated to merge with the Soviet portion of Azarbaizan to ensure economic development. The different units or zones formed in this way may be redefined and rename for administrative convenience. These units may have certain common factors and these common factors will unite them into federations.
In the initial stage, the World Government will be a law-making body and the different federations will have executive powers to implement the laws passed by the World Government. In this way Sarkar assumes that the route to the world government goes through world law. The federations may or may not fully materialize the laws of the confederation but they must not go against them. The confederation will, however, have some executive power for limited and defined purposes, namely, for maintaining inter-federal peace and tranquility and for settling inter-planetary disputes. This will mean the maintenance of a world militia under the full control of the confederation. The federation and the units will also maintain a police force to ensure internal law and order.
The economic units or zones will have dictatorial boards. These boards will form one higher board which will be called federated boards. These federated boards will govern the different federations. The collection of these federated boards is called the confederated board or body. This body will look after the confederation as a whole, but will not ignore the interests of any federation. (Sarkar, Talks on Prout, Prout in a Nutshell Part 15, 1992, pp.8-9)
Sadvipra Boards and the Role of Counselors
Today democracy is the most preferred system of government throughout the world, but democracy is not an ideal system because it is full of loopholes. In the present world PROUT supports restricted democracy, because in the future a better system of government will be evolved. For Martin (World Revolution through World Law, Institute for Economic Democracy Press 2006, p. 40), ‘The criterion of legitimacy in human affairs is moral universality. The core of democracy is not majority rule but the protection of minorities from both majorities and tyrants. It is equal rights for all under just laws. Nor is legitimacy derived from either power or existing institutions by themselves. Democracy occurs when individuals are institutionally empowered to act from universal principles.’ Mahatma Gandhi earlier mentioned, “The rule of the majority has a narrow application, i. e., one should yield to the majority in matters of detail. But it is slavery to be amenable to the majority, no matter what its decisions are. Democracy is not a state in which people act like sheep. Under democracy individual liberty of opinion and action is jealously guarded” (All Men Are Brothers. Life and Thoughts of Mahatma Gandhi. Krishna Kripalani, ed. New York: World Without War Publications, 1972, pp. 132-133).
What is that better system of government? According to PROUT, the rule of Sadvipras is the ideal form of leadership. Sadvipra rule cannot be established by blind physical force or idle intellectual extravaganza.
Democracy cannot solve human problems because in a democracy one particular class gets the scope to dominate the society while the other classes are deprived of their freedom. To ensures the all-round welfare of the society, the benevolent dictatorship of Sadvipras is an absolute necessity. Sadvipras alone can represent the genuine aspirations of the people. Sarkar proposes here a strong alternative as the Supreme Board of Sadvipras (active moralist counselors) and other boards of Sadvipras from the world level to the level of administrative units and institutions as statutory, pressure & support groups. This stronger option is open to use anytime in future whenever the first two houses of the World Parliament—the House of Peoples and the House of Nations—are not functioning properly. In case the purpose is to avoid any such risk of catastrophe the Supreme Board of Sadvipras and other boards seem to better alternative.
What form will the benevolent dictatorship of the Sadvipras take? PROUT supports centralization of political power and decentralization of economic power, but centralization of political power does not mean centralization in one person or one institution. Sadvipras shall elect and form several boards consisting of persons who are conversant and experienced in the various branches of administration. These boards will include the following:
1) The Supreme Board of Sadvipras: The Supreme Board of Sadvipras shall be an elected body of Sadvipras. It shall be the supreme body for framing policy and supervising the functions of different other boards in society.
2) The Legislative Board of Sadvipras: The Legislative Board of Sadvipras shall consist of those Sadvipras who are experienced in the work of legislation. It shall frame laws according to the principles of PROUT and the policies laid down by the Supreme Board of Sadvipras.
3) The Executive Board of Sadvipras: The Executive Board of Sadvipras shall consist of those Sadvipras who are experienced in the work of administration. It shall be responsible for getting the policies and laws framed by the Legislative Board of Sadvipras materialized. It shall supervise the work of selecting and nominating the personnel who shall be employed in the bureaucracy. It shall also supervise the work of the various sub-boards established for different branches of the administration.
4) The Judicial Board of Sadvipras: The Judicial Board of Sadvipras shall be elected by Sadvipras and consist of those Sadvipras who are experienced in the work of the judiciary. It shall frame the rules and procedures for the appointment of judges and different personnel of the judiciary.
5) Sub-boards of Sadvipras for various branches of the administration: Sub-boards of Sadvipras shall be appointed by Sadvipras and shall consist of those Sadvipras who are experts in the respective branch of the administration. The lists of names for the representatives of the sub-boards shall be prepared by the Executive Board of Sadvipras and forwarded to the Legislative Board of Sadvipras. The Legislative Board of Sadvipras shall recommend the list, after amendments if necessary, to the Supreme Board of Sadvipras. The Supreme Board of Sadvipras shall finally approve this list.
However, if the Supreme Board of Sadvipras does not approve the list, it will send the list back to the Legislative Board of Sadvipras with amendments if necessary. In this case, the Legislative Board of Sadvipras shall either send the list back to the Supreme Board of Sadvipras after accepting the amendments, or send their own opinion again to the Supreme Board of Sadvipras. The Supreme Board of Sadvipras shall be the final authority, so it will make the final decision concerning the appointment of the members of the sub-boards. (adapted from Sarkar, Sadvipra Boards, Prout in a Nutshell Part 15, 1992, pp.3-5)
Concluding Note
The World Government is now indispensable. Strongly committed, truly sincere, coordinated and unified efforts are required. Sarkar exhorts—Moralists of the World Unite. Martin (World Revolution through World Law, 2006 p. 50) also feels, ‘For we realize that the world cannot wait any longer for the slow evolution of its forces of power, chaos, greed, and fragmentation to create a decent world order before it is too late. It is already too late! The global environment is already in the process of collapsing! Global poverty and misery are already of gigantic proportions and getting worse daily.……Tomorrow is too late!
Clause 8.19 clause 6.9.7 of WCPA Manifesto of the Earth Federation articulates—The poor, the dispossessed, and all decent people of the world must unite! We have nothing to lose but our misery, our chains of economic and political domination! For we are all victims in this present world of injustice and violence. We are all made poor and disenfranchised by this current world order. We are all already citizens of the Earth Federation! In the darkness of these times, we know that tomorrow is too late, and the time is now. A new dawn is rising for the world. Liberation for humanity is at hand. Citizens of the world unite!
At the last I can mention that the shallow river of nationalism which once led to four hundred years of incessant bloodbath in middle ages of Europe and its fragmentation and has been putting recurring blood signs on every page of history uptil now—has dried in the vast desert of hard realities of today. The piecemeal efforts of worldwide organizations limited to few trivial and cosmetic dealings need to be put in consolidated and holistic World Government.
(Adapted and Presented by Prof R P Singh from the original writings of Sri P R Sarkar, Proupounder of PROUT Philosophy.)
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