Service Psychology and Group Psychology

Human society is one and indivisible.

All kinds of “isms” is splitting human society into numerous parts because of:

• superstition
• dogmatism narrow-mindedness
• separatism

We should adopt the path of unity in order to build the human society.

• It originates from the psychology of service and welfare.

While attempting to build an ideal society:

• some people rightly adopt the path of unity
• some people wrongly adopt the path of division, either unknowingly or out of some selfish motive.

The path of division can serve:

• the group interest temporarily
• one’s self-interest permanently.

The path of division cannot be conducive to human welfare permanently and comprehensively.

• The path of unity is absolutely necessary for the collective welfare of human society.

Let us examine what unity and division mean.

The true spirit of unity lies in establishing unity in diversity on the basis of a universal ideology which is to unite many diverse parts into a homogeneous whole.

On the other hand, the very effort to split the one and indivisible whole into many component parts is the path of division.

Sociologists know that there are apparent differences amongst human beings due to differences in:

• environment
• physiology
• geography
• personality (depending on one’s reactive momenta)

Such differences are based on relative factors.

Essentially human society is one and indivisible.

A person who takes advantage of these apparent differences by dividing human society.

• Such a person has adopted the path of division.
• This sort of psychology is anti-human.
• Human welfare can never be achieved by this path.

For example, Ram Babu has two sons – Jadu and Madhu.

• Jadu might be educated
• Madhu might not be uneducated
• Yet they are both the sons of Ram Babu

If someone takes advantage of the apparent differences arising from environmental factors, and wants to create a rift between the two, it means that he or she has adopted the path of division.

But if one ignores these apparent differences and considers them as the sons of Ram Babu, that will be the path of unity.

This sort of divisive approach, which tends to divide one into many, can never lead to any lasting or permanent welfare because this divisive approach, which tends to divide one into many, can never lead to any lasting or permanent welfare because it ultimately leads to separatist tendencies.

These, in their turn, end in the destruction and annihilation of a homogeneous unit. So those who want to promote human welfare should reject the path of division and wholeheartedly adopt the path of unity. Otherwise, they will ruin the human society.

Many political parties try to maintain their existence by propagating the separatist tendencies amongst differing human groups.

Those who do this very often brand other political parties as separatist.

Obviously, such an effort on their part is intended to ensure their own existence and to hoodwink the unwary public.

Common people, because of the wilful machinations of such political forces, do not understand who the real separatists are.

In such cases, group interests become more important than the collective welfare of humanity.

Thinking of their narrow group or party interests, they curtail the legitimate social, economic and political rights of others, and thus become a great obstacle to the all-round growth of humanity.

No one in this world is to be neglected.

But while doing something activated by group interest, if some people are neglected or their development is obstructed, should this be tolerated? No.

This, the path of division should be discouraged by all means.

The path of unity has to be adopted in all sincerity.

Only the path of unity inspires many entities to move ahead in unison.

In Bengal, out of group or party interest, numerous groups are being created in the one Bengali race by taking advantage of the minor variations of caste, community and economic position.

This sort of divisive outlook – which divides one race into many groups out of self-interest – is highly detrimental.

Instead of promoting unity and prosperity among the Bengalees, the path of division is creating further divisions among them.

Those who truly have the collective interest of Bengal in their minds will have to adopt block-level planning. Simultaneously, the people must be united on one platform through the synthetic approach.

So, we notice that in the sphere of society building, there are two distinct psychologies. One is service psychology, which inspires people to promote collective interest.

The second is group psychology, which only tries to promote the limited interest of a small group. Those who are guided by service psychology do not like to separate politics from morality. Their thoughts and ideas remain far above narrow group interests.

On the other hand, those who are guided by group psychology want to establish the authority of their group and impose their interests on others.

This leads to interpersonal and inter-group conflict. Only the synthetic approach leads to unity and cohesion amongst numerous individuals and groups.

The followers of the divisive path often become:

• vocal revolutionaries
• extremely active to establish their kingdom without morality.

Thus, these 2 distinct types of psychology leads to 2 social outlooks:

1. Those who are guided by service psychology have a unity outlook
2. Those who are guided by narrow group interest or self-interest adopt an divisive outlook

Those guided by group psychology are like ravenous tigers.

• Of all the different types of flesh, human flesh is said to be the most delicious.
• That’s why the tiger that has once tasted human flesh will raid a village if it cannot get human flesh in the jungles.
• If it happens to see human beings nearby, it will immediately attack them without bothering about domestic cattle.

Where the divisive approach is ingrained in people’s social psychology, separatist tendencies flow through their bones, blood and marrow.

Such people become extremely avaricious for human flesh.

That’s why those who have rejected the path of unity and are guided by group psychology and have accepted separatism as a political creed, are lying in ambush to catch any group for their blood.

Beating the drum made from the skin of their victims, they announce to the world that they have annihilated the separatist elements.

It is not the barrel of a gun but the spiritual force of human beings that is the real source of power.

Human beings want selfless service.

PROUT is dedicated to the service and welfare of one and all. You should immediately build a one and indivisible human society without further delay by popularizing PROUT.

The spirit of service comes from the spirit of serving the Supra-Mental Entity.

Where the spirit of serving the Supra-Mental Entity is lacking, there cannot be any service spirit in any emanation or any manifestation of creation.

So pro-spiritual psychology is essential for a happy and integrated social order.

10 December 1987, Calcutta

Questions and Answers – 2 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? 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. 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. 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. date not known