Prout: Part 9 - Social Cycle Dialectics and Sadvipras

 Social Cycle Dialectics:

"The dominant class psychology determines the dominant values and social psychology of that age." 

The Social Cycle moves in perpetual rotation. Based on the psychological characteristics of the different classes (varn'as), we can detect distinct ages in the history of different societies. Each age is characterized by the social and administrative domination of one of the classes. The dominant class psychology determines the dominant values and social psychology of that age.

As a rule, at any given time in the history of a society, only one class is dominant. In human history, thus far, we have categorized four ages. These are the ages of the shúdra, ks'attriya, vipra and vaeshya. Taken together, they constitute one complete spiral of the Social Cycle.

Within each spiral, there is also a dialectical movement. It accounts for the birth, maturity and death of an age, leading to the birth, maturity and death of the following age and so forth. The life span of an age, or for that matter, any social structure, can be graphed accordingly. 

In actuality, the social cycle does not always move smoothly forward but rather moves in a systaltic manner. There are periods of social movement followed by periods of relative pause. 

When society is in a state of ultimate stagnation, having little vitality or positive momentum, it is termed "systaltic pause." Due to great suffering on the part of the people, it is in this state that new inspiration and ideas emerge, which are antithetical to the stagnant existing framework. When such an "antithesis" develops sufficient strength, the existing social structure is fundamentally changed by the dynamism of the new ideas. 

This initial stage of change and dynamism is referred to as "manifestative motion." When a new synthesis is achieved by the strength of the manifestative movement, the state of "manifestative motionlessness" occurs. This pause is the apex of social movement, its golden era or the period of its greatest vitality. The strength of this synthesis rests upon the strength of the ideas upon which it is founded. 

Eventually, it begins to deteriorate because the dominant class can systematically exploit the other classes, leading to oppression and stagnation. Thus, it results in its decline. Finally, after some time, its downward motion culminates in its "systaltic motionlessness." 

In this period, new ideas incubate and pressure is created by the oppressed for a new order. Thus, every age of the social cycle will begin with a formative dynamic phase, in which new vitality is infused into the social structure. Then, society attains a sustained peak, followed by decline and staticity, usually accompanied by rampant exploitation. The antithesis of the stage of systaltic pause then emerges from a different varn'a dominating the next phase within the social cycle.

Evolution Revolution and Assimilation: In Prout theory, the structural death of a social system need not mean the end of human beings per se. It is theoretically possible to have a bloodless revolution in which an entirely new system rises from the fall of the old system. It could happen if, in the process of assimilation, there is the possibility of vibrational adjustment. For example, suppose the ruling class of the old system is willing to relinquish sufficient control of wealth and power to meet the new age requirements. In this case, and to whatever extent possible, the individual and collective structures have a greater chance of acquiring more inherent vitality.

"The trough and crest of the collective flow are shorter than the trough and crest of the individual's flow. And this shortness of the collective wave-length in relation to the wave-length of the individual sets the stage for evolution or revolution as the number of individual's who want social change increases."                                                                                                 

Individual and Social Transformation: A society is a composite of individual human beings. The totality of various individual flows of movement constitutes the collective social movement. The collective flow influences each individual flow. Individuals can't move exclusively according to their inherent momentum. 

In some instances, the individual strives to maintain adjustment with the collective flow, and, in other instances, they strive to move faster or slower than it. Society slows the individual momentum by its rules, regulations, mores, and a host of other roadblocks.

The trough and crest of the collective flow are shorter than the trough and crest of the individual's flow. And this shortness of the collective wave-length in relation to the wave-length of the individual sets the stage for evolution or revolution as the number of individual's who want social change  increases.

The Role of Sadvipras:

In the flow of history, we have seen that different classes of human society become dominant and that their leadership changes from a progressive phase into an exploitative phase. It is due to the limited interests of the leadership, whose vision is constrained by the parameters of specific social psychology. 

Due to this limitation, the movement of the social cycle is not smooth; there is revolution and counter-revolution - a stop and go movement that significantly retards the synthetic movement of the whole society and often brings it to the brink of disaster. 

Is humankind doomed to continue the internal contradiction of opposing class interests? Are the cycle of progress, exploitation, revolution and subsequent human suffering inevitable?  Prout philosophy envisions establishing a quasi-permanent social synthesis under the guidance of spiritual-intellectual leaders called sadvipras (literally, spiritual-minded intellectuals). 

Sadvipras have developed the positive qualities of all classes combined with their physical, mental, and spiritual efforts. Guided by a universal ideology and spiritual practices, they dare to fight injustice and exploitation. Sadvipras are those whose every action is devoted to self-realization and the betterment of society. By personal example, they can inspire and lead society forward synthetically and progressively.

Shri P R Sarkar, the original propounder of Prout, defined sadvipras as "those who are deeply spiritual, who love human beings above everything else and who are absolutely selfless." He said that they "think of themselves as the genuine servant of mankind." 

Suppose there is a conscious effort among members of society to collectively work for social progress (as defined by the six factors previously discussed). In that case, we will begin to produce more people of this quality.

While the rotation of the social cycle is inevitable, the influence of socio-spiritual visionaries who have outstepped the interests of a single social class can smooth its progress and limit the extent of exploitation and periods of turmoil. 

Sadvipra are envisioned as capable of applying sufficient momentum and force to the social cycle to accelerate the times of transition from the period of one varn'a to the next. They can accelerate the social cycle as soon as social decay or exploitation signs are evident, enacting the positive transition to the next age.

The State Of Permanent Social Synthesis:

In the philosophical sense, Sadvipra exist in the nucleus or controlling point of the social cycle and yet influence the socio-psychological structure's circular progression.

In the absence of a well-coordinated and organized group of sadvipras, the movement of the social cycle has been uncontrolled. From the spiritual perspective, human society is still in an immature stage. When human beings can consciously control the progressive movement of society through the changing ages of different social psychologies, this will be the beginning of a mature human society. 

"The kingdom of freedom begins where the Kingdom of necessity ends." 

It may resemble what Marx and Engels called human history departing from the "kingdom of necessity" into the "kingdom of freedom." However, it is not a static vision of an ideal state of society; instead, it seeks to harness the dynamic motion of the social cycle for a progressive and ever benign society.


Understanding the complete framework of the Progressive Utilization Theory is necessary to understand the implications of this social vision better. 

It is important to remember that a spiritual vision of the universe is inherent in Prout philosophy. Thus, Prout is essentially a framework for harnessing the individual and collective potential on all levels - physical, psychic, and spiritual - and synthesizing them into a progressive and dynamic society.


(Extract updated from New York Writers Group Publication)

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