“Questions and Answers [on Society] – 2″
NOTES ON SPIRITUAL AND SOCIAL PHILOSOPHY
EDITED BY :
ACARYA VIJAYANANDA AVADHUTA
ACARYA JAGADISHWARANANDA AVADHUTA
Question – Can there be parity between human longings and human abilities?
Human longings are nothing but psychic pabula inwardly or outwardly projected on innumerable finite objects. So human longings are countless as well as heterogeneous in nature.
These longings are endless, because the human mind, the ‘doer entity’ of all these longings, is itself constantly propelled and motivated by an infinite desire for Supreme consciousness. Until the mind achieves that supreme stance, it will not rest and will go on creating newer and newer pabula or longings in its outer and inner worlds either through psycho-physical parallelism or through inter and intra ectoplasmic activities.
But human abilities though very great, have their limitations in many respects. The sensory and motor organs possess limited powers of perception and action, the unit mind is multi-purpose but unilateral and a person only stays in this world for a very short time. Obviously, human abilities in this relative and ephemeral world are very much limited by various factors. So limited human abilities and countless human longings are not at par in this relative world.
Of course, if a person is spirituality elevated and endowed with macro-psychic potentialities as a result of spiritual practices through psycho-spiritual processes, they can attain parity between their longings and abilities. In that case, their many finite longings are gradually transformed into one infinite longing for the Supreme Entity. At the same time, through psycho-spiritual parallelism, the unit entity will attain infinite potentialities, and abilities, consequently the infinite human longing for the great and the boundless human abilities can maintain perfect parity. Every human being should try to attain this state of parity through psycho-spiritual elevation.
This below red lines are printed in electronic edition the same contents which is typed by me in black from – “Notes on Spiritual and Social Philosophy” – 1987. Edited by:
Acarya Vijayananda Avadhuta & Acarya Jagadishwarananda Avadhuta
Who can be that scoundrel who has done this, it is none than one and only one who is from publication hailing from Aryan supremacy or western doctrinism or individual prejudice etc.
And the black italicised bolded underlined and it is included in Electronic edition has been added by some unknown person, this content is not printed in “Notes on Spiritual and Social Philosophy” – 1987.
Questions and Answers [on Society] – 2
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Question – Can there be parity between human longings and human abilities?
Answer – Human longings are countless as well as heterogeneous in nature, but human abilities, though very great, have their limitations in many respects. So limited human abilities and countless human longings are apparently not at par in this relative world. But if human beings in the process of constant psycho-spiritual pursuits develop their latent qualities, they can attain parity with their longings and abilities as well as enormous spiritual power. Even a most outstanding personality, whom we call a genius, hardly uses five to ten per cent of his or her psycho-spiritual potentialities. So if cent per cent of one�s psycho-spiritual potentialities are utilized, so much more benefit can be harnessed for humanity.
Question – How will you adjust between collective spirit and individual right?
Collective spirit implies an outlook and approach which preserves and promotes the all-round interests of all the members of human society. On the other hand, individual right demands the scope and congenial conditions for the all round development and perfection of the human personality.
Apparently, it seems that both these aspects are incompatible with each other. But there can be harmonious adjustment between individual right and collective spirit if we follow in practice.
(a) the spirit of Sama-Samaja Tattva in our individual and collective lives, on the basis of rationalistic approach;
(b) the teachings of Neo-humanism, in our personal and social lives, and
(c) the principle of limited freedom in the physical level, because it is finite; and the policy of full freedom in the spiritual and psychic worlds, because they are infinite in scope;
(d) the synthetic path of a psycho-spiritual approach to life.
If these are followed properly every human being will have scope for the physical, mental and spiritual development maintaining ideal adjustment between individual rights and collective spirit of society and will develop and march forward. At the same time every man and woman will continue their effort to attain the highest order of perfection.
How will you adjust collective spirit with individual right?
Answer – There can be harmonious adjustment between individual right and collective spirit if we follow in practice–
(1) the spirit of Sama-Samaja Tattva (the Principle of Social Equality) in our individual and collective lives, on the basis of rationalistic approach;
(2) the teachings of Neohumanism, in our personal and social lives;
(3) the principle of limited freedom in the physical level, because it is finite; and the policy of full freedom in the spiritual and psychic worlds, because they are infinite in scope; and
(4) the synthetic path of a psycho-spiritual approach to life.
Question – Is there dogma in nationalism and communalism?
Answer – Yes. The dogma in nationalism is based on geo-sentiment, and the dogma in communalism is based on faith and religions of an illogical and unscientific nature.
Question – Which is more psychological, capitalism or communism?
Answer – As compared to communism, capitalism is more psychological, although both are defective and cannot be supported. In communism there is hardly any scope for the free and unbarred expression of mind, and due to extreme regimentation the flow of the mind is checked by numerous social, economic and political constraints. In capitalism no such checks exist in theory, but in practice there are checks.
Question – Why is everything in the communist countries done under the dark veil of the iron curtain?
Answer – Because they are conscious of the inherent defects and loopholes in their system and they do not want the world to know what they are doing.
Question – Is the commune system in accordance with the accelerating emanations of human beings and the multi-lateral development of human beings and also in accordance with the integrated development of the cosmos?
Answer – No. This kind of socio-economic system is set up primarily for economic purposes and secondarily for educational and cultural development. It cannot be an ideal system for the multi-lateral development of human beings, as human beings need to move along the proper path of progress in human life in all the three strata (physical, mental and spiritual) and the five sub-strata (social, economic, political, cultural and psycho-spiritual) to ensure their multi-lateral development. Integrated development and accelerated movement towards the Supreme Desideratum can only be achieved when the socioeconomic system is based on Neohumanism.
Question – What are the psychological defects of the commune system?
Answer – In the commune system, society is reduced to a production-distribution centre under a regimented system of control based upon production teams. Such a suffocative and mechanized living system fosters a materialistic outlook and produces atheistic leadership. The workers cannot feel oneness with the job, nor do they have the freedom to express their individual potentialities. If farmers feel they own the farm they will get a better outturn. If people are allowed unbarred psychic and spiritual freedom, human society will achieve greater psychic and spiritual progress.
Question – What will be the benefits and advantages to be enjoyed by people if a global government is formed?
Answer – There are several benefits and advantages.
The huge expense of maintaining a militia in each country will be saved and this saving can be used by people for their benefit.
Human beings will be saved from psychic tension.
There will be less bloodshed.
There will be free movement of people from one corner of the globe to the other.
What do we want – increase in per capita income or increase in purchasing capacity?
Prout suggests that increases in per capita income are not a reliable and scientific index to determine the standard and progress of a particular socio-economic unit. Rather, this approach is misleading and deceitful, because it applies to the simple mathematical calculation of total national income to be divided by total number of population which does not truly derive the correct picture of per capita income of a particular socio-economic unit. Such a simple approach of fixing per capita income suffers from the following defects:
a) The income of every family or citizen in a particular socio-economic unit is not equal; a few are very rich, many are very poor. Such an unequal distribution of national wealth can not correctly determine the per capita income of every individual. Rather, this is a deceitful intellectual method to camouflage the misdeeds of the capitalists before the eyes of the people.
Further, per capita income is a variable factor with the changes in the market prices, inflation, production and supply of essential commodities, communication system, socio-political climate, natural condition and other economical transactions. All these factors deeply influence the per capita income of a person in a particular socio-economic unit.
The ideal approach to determine the economic standard and progress of the society should be based on how much purchasing capacity each individual has in a particular socio-economic structures.
So, Prout advocates that it is not per capita income but purchasing capacity which should be accepted as the standard and reliable yardstick to determine the economic progress of a particular socio-economic unit.
Question – What do we want, increasing per capita income or increasing purchasing capacity?
Answer – PROUT suggests that increases in per capita income are not a sufficiently reliable and scientific index to determine the standard and progress of a particular socio-economic unit. Rather, this approach is misleading and deceitful, because it refers to a simple mathematical calculation of total national income divided by total population. This does not give the correct picture of the standard of living of the people of a particular socio-economic unit, as the wealth disparity in society is concealed. Per capita income shows the mean and not the variation of income distribution. If inflation is also considered, the reliability of per capita income is further reduced.
On the other hand, purchasing capacity is the real index of how a person�s economic needs can be met by their income. All PROUT�s plans and programmes in the socio-economic sphere should be aimed at increasing the purchasing capacity of the people. Note that PROUT stresses increasing purchasing capacity and not per capita income. Per capita income is not a proper indication of the increase in the standard of living of the people because while people may have very high incomes they may not be able to purchase the necessities of life. On the other hand if the per capita income is low but people have great purchasing capacity they are much better off. So purchasing capacity and not per capita income is the true measure of economic prosperity. Everyone�s requirements should be within their pecuniary periphery or purchasing capacity.
What is the difference between agrico-industry and agro-industry?
The production of commercial crops and food-grains is a vital sector of agriculture. But agriculture, being the core sector of an economy, has enormous scope of expansion in the form of agrico-industries and agro-industries.
Agrico-industries represent a set of pre-harvesting agro-industries which directly or indirectly promotes the rapid qualitative and quantitative growth of agricultural products. Fertilizers, chemical fertilizers, tractors, irrigation pumps, etc. belong to this category of industry.
Agro-industries comprise of those post-harvesting industries which depend on agricultural production. Jute industry, tea-industry, coco-industry, coffee industry, textile industry, plantations, orchards, and fruit-processing industries come within the purview of agro-industries.
Prout wants to encourage both these industries to strengthen and augment the economy of a socio-economic unit. Both are complementary to each other and with their proper growth the following benefits will be gained:
(i) Agricultural section will be economically strengthened by these two categories of industries.
(ii) They will help to develop an industrial infrastructure for agriculture to set it on the basis of industry.
(iii) Rural industrialisation with middle and small-scale industries will be achieved.
(iv) Unemployment problems can be solved and purchasing capacity increased.
Question – What is the difference between agrico-industry and agro-industry?
Answer – Agrico-industries represent a set of pre-harvesting industries. Agrico-industries directly or indirectly promote the rapid qualitative and quantitative growth of agricultural products. Agro-industries comprise those post-harvesting industries which depend on agricultural production.
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