By Shrii P. R. Sarkar
Social advancement is the triadic blending of thesis, antithesis and synthesis. When a particular theory or thesis loses its competence and power to affect the collective welfare, an anti-thesis is created against the prevalent theory. As a result of clash and cohesion between these two opposing forces, a resultant is created, and this resultant is called synthesis. Is it true that the welfare of society is only possible in the stage of synthesis? When those who have the duty and responsibility for materializing social welfare neglect minorities or the people in general, the synthesis of a particular age transforms itself into the thesis of the next age. The underlying principles that are relevant to the question of social justice are: the universe is a moving phenomenon, like a moving panorama; everything in this empirical world has its roots in relativity; and everything is moving within the orbit of time, space and person.
In the stage of synthesis a particular social, economic and political theory may be beneficial in a particular place or to a particular group, but this is no guarantee that the same theory will prove equally beneficial with changes in time, space and person. In changed circumstances oppressed people, who pass their days in distraction and despair as victims of social injustice, put up an antithesis against the synthesis of that period. Numerical majority and physical might are not the sole prerequisites for the emergence of an antithesis. If the oppressed are an intellectual group, then no matter how few their numbers, they can put up an antithesis. As soon as the antithesis is created the former ideology ceases to be a synthesis. It becomes the thesis in the next phase. So, in the second phase, an antithesis will again emerge against that very thesis. In this phase, as long as a synthesis does not emerge, unabated struggle will continue.
Theoretically, synthesis is not the absolute factor, the final clash or the last word, for thesis, antithesis and synthesis take place within the bounds of relativity. According to Prout, changes take place in a cyclic order. In some era of the past the toiling masses were dominant. At that time there was no human society or civilization, and even the concept of the family was almost non-existent. Such a period was called the proletarian (shu’dra) era. After this proletarian era came the warrior (ks'attriya) era. As a result of clash and cohesion, the dawn of the intellectual (vipra) era became discernible on the horizon of the social cycle. When the warriors, those with Herculean strength, started ignoring and hurting the sentiments of the intellectuals, the intellectuals evolved an antithesis against the thesis of the warrior era out of vindictiveness and revenge.
But the saga of exploitation, profiteering and black marketeering, thriving off the life blood of others, then the exploited, oppressed and rebellious people started a bloody revolution for the destruction of the bourgeois class. Such movement of the social cycle will never cease, will never stop. Spiritual revolutionaries, sadvipras, will inspire and mobilize the crusading human spirit against barbarity, injustice and rapacity and help accelerate the speed of antithetical social movement. Afterwards, during the stage of synthesis, they will take the leadership of society into their own hands. If proper adjustments are maintained with time, space and person, the sadvipra inspired synthetic age will be permanent. In a society governed and administered by these sadvipras, the synthetic structure of society will remain intact, although different eras may come and go. The shu’dra era will come but there will be no exploitation by the shu’dras. The warrior (ks'attriya) era will come, but exploitation by the warriors will not be possible because of the synthetic order prevailing in society.
Only sadvipras can constantly maintain proper adjustment with time, space and person. Those who propagate materialist philosophies, but are morally and spiritually conscious, are quite incapable of constantly maintaining such proper adjustments, for all changes take place within the purview of relativity. Those who have accepted the Supreme Entity as their goal – those who really believe in universal humanism and reflect universalism in the fullest measure – are alone capable of constantly maintaining proper adjustment, for under the influence of a spiritual ideal their temperaments become great and benevolent. Due to their benevolent idealism and mental development they naturally look upon all with love and affection. They can never do any injustice in any particular era or to an particular individual. Sadvipra society is both the aspiration and demand of oppressed humanity; dialectical materialism is fundamentally wrong and defective.
In all countries and at all times, sadvipras must wait until the emergence of an antithesis against any particular thesis. So long as an antithesis has not evolved, sadvipras will go on working throughout the world to bring about the psychological background for the antithesis of the next phase. The moment the auspicious dawn of renaissance or synthesis comes, sadvipras will take the reins of the leadership of society into their own hands. (From “Dialectical materialism and democracy”, Prout in a nutshell 6)
