Ideal Leadership

Ideal Leadership The understanding of the nature of leadership has greatly developed during the last few decades, both in activist circles and, especially, in the business world. EMOTIONAL INTELLIGENCE: Effective leaders should develop what Dr. Daniel Goleman calls 'emotional intelligence'. His book, of the same title written in 1995, was on The New York Times bestseller list for a year-and-a-half, with more than 5,000,000 copies in print worldwide and was translated into nearly 30 languages. Goleman asserts that human competencies like self-awareness, self-discipline, persistence and empathy are of greater consequence than traditional IQ intelligence in much of life, and that we ignore the decline in these competencies at our peril. He also asserts that children can, and should be, taught these abilities. This concept explains how some people may be brilliant intellectuals, with vast knowledge and skills, yet still be unable to understand or be sensitive to the impact of their actions on others. Those who lack emotional intelligence are unaware of how others feel. Commanding Leaders: This traditional style of leadership is very useful in a life-and-death emergency, during a fire or after a terrible accident, when time is precious. You don’t want a democratic committee to discuss alternatives, you want someone who is trained to take command and give orders to save lives. Fire fighters, medical personnel, police officers, the military are trained to do this and wear uniforms so that they are easily recognisable. But no one likes to follow orders every day. Because most of us rarely experience such physical danger, this type of commanding leadership should be used rarely. In his other book, 'Primal Leadership', Dr. Goleman explains about three different styles of leadership: Visionary: Innovative, trend-setting, stimulating new ideas and approaches, forward-looking, encouraging new creative ideas. Coaching: Training and advising, empowering, motivating, encouraging team-building and cooperation. Democratic: Inclusive, participative, giving equal opportunity to all, listening to all voices, encouraging synthesis and consensus. Ideal leaders use all of these styles. To be Ideal? The first step is to envision your ideal. Who do you want to be? What do you want to achieve in life?

What do you want to achieve in your work? What do you want to give to the world? What is a Hero? The dictionary tells us it means “one who is admired for doing something extremely brave”. There are famous national heroes, like Simon Bolivar. There are religious heroes, saints, like Mother Teresa of Calcutta. There are local folk heroes, who are famous in a particular area. And there are unsung heroes, whose bravery was not noticed or recognised. Heroes inspire us. The stories of their lives are a positive example of ideal leadership. Are these the same qualities of an ideal leader? Are these the same qualities that you would like to have? Which do you have and which are you lacking? Prout’s Definition of Class: P. R. Sarkar presents a radically different perspective on social classes than any found in either mainstream sociology or Marxism. Basing his model on how humans relate to their natural and social environments, he identifies four basic categories of the human mind. In Sanskrit, these groups are known as varnas, or 'mental colours'. The concept of varnas is a valuable model for analysis of class dynamics. Like archetypes, these classifications are useful in identifying the powerful forces which influence societies, more so than for understanding individual psychology, where other complex factors apply. This concept of varnas (or mental colours) generates a model of social dynamics and historical analysis unique to Prout. The theory holds that at any given time a society is dominated by the psychology and administration of a particular varna. It further proposes that social change occurs in cycles. Together these ideas are referred to as the Theory of the Social Cycle, which describes the change which takes place in society as dominant values and power bases shift from one varna to the next in a cyclic manner. The four varnas are: shudras - workers; ksattriyas - warriors; vipras intellectuals; vaeshyas - merchants. Prout’s theory of class is quite different to the caste system of India, which uses similar terms, but locks people into a caste structure by birth due to their family. This is not acceptable is not what 'mental colours' are about. According to Sarkar, varna is a psychological tendency which manifests in a particular style of survival and development in a given environment. The varnas also differ to that derived by some sociologists and others regarding a grouping of social classes based on income or property levels. On an individual level, every person possesses a mixture of and potential for all the four varnas, although usually one psychology tends to be dominant. If a person develops his or her mind, he or she can develop any of these tendencies, or even all four simultaneously. The people require leadership, guidance and inspiration from those who can awaken and mobilise their tremendous potential. Society’s leaders may come

from any social class or culture. Shudra (Worker): The first class displays the characteristics of a human mind that is simpler than that of the other classes, guided by basic instincts and by the material and social environment. Mundane pleasures and survival are the preoccupations of this class. The shudra mind lacks higher aspirations and dynamism. Of course, the shudra mind of today is more developed than that of the past. Shudras live according to the trends of the collective psychology. This class essentially reflects mass psychology. We can observe that common people who have not been politicised and who have not entered into a struggle for social justice, exhibit these characteristics in general. However the mentality of working people changes when their consciousness is raised, when they begin to struggle for their rights and the rights of others. Their minds expand, they acquire new skills and perspectives, and thus their varna begins to shift. They become warriors, or may develop into intellectuals. Ksattriya (Warrior): The second varna comprises those with a warrior mentality, who confront the environment with physical force, fighting spirit, and bravery. Those who embrace challenge and struggle are called ksattriyas. A warrior-dominated society gives great importance to social values such as honour, discipline, and self-sacrifice for others. However, they may also tend to emphasise blind adherence to authority, cruelty, and ruthless competition. The societies of ancient history and various military and communist dictatorships of the modern age are examples of warrior-dominated societies. Today people with this mentality gravitate towards athletics and martial arts, the military, police, firefighting, and rescue work. Vipra (Intellectual): Those with a developed intellect, who seek to influence society by virtue of their mental faculties, constitute this third class. A vipra-dominated era sees many scientific, religious and cultural advancements. Vipra eras are characterised by social rules and politics. Depending on whether the society is a monarchy, democracy or theocracy, the most influential and powerful people in the government will be ministers, advisors, or the clergy. The collective psychology is dominated by religious, cultural, and intellectual pursuits. The pre-colonial Hindu and Buddhist societies of Asia, the Catholic Church-dominated Europe of the Middle Ages, and some of the present fundamentalist Islamic states are essentially vipra societies. Vaeshya (Merchants): The fourth varna or social class is that of the vaeshyas, a mercantile or entrepreneurial class which excels in the administration and accumulation of resources. Just as warriors dominated ancient history and intellectuals dominated the Middle Ages, so the values of the merchants dominate modern history. In capitalist eras, business leaders and rich corporate directors are depicted as heroes. Wealth and power are considered qualities of human greatness.

The social cycle progresses in a natural sequence of historical eras from shudra (labourer) society to ksattriya (warrior), followed by vipra (intellectual) and then vaeshya (merchant). Subsequently, a new social cycle ensues. History does not move in circles, but like a spiral, progressing towards greater expansion of consciousness. IDEAL LEADERS: Strong individuals can positively guide and inspire society. To change the world, we need social leaders with moral force, spiritual vision and courage to fight injustice and exploitation. Prout calls such leaders 'sadvipras', a Sanskrit term which literally means 'those with subtle mind'. They aim to be and become moral and spiritual leaders who have developed the positive qualities of all four classes (worker, warrior, intellectual, merchant). They represent the greatest ideal that one could aspire to become. Anyone can become an ideal leader by setting a personal example of honesty, self-discipline, sacrificing spirit and dedication to the welfare of humanity. Brainstorm: What are our inner limitations? Do they include: fear, indecisiveness, doubt, mental complexes, pride, ego, groupist mentality, desire for wealth and power, hatred, etc. Always do a self-analysis to overcome mental limitations. This involves the spirit of inner struggle. Inner change: • superimpose jealousy with friendliness • hatred with compassion, forgiveness • envy with praise, encouragement • pride, arrogance with humility The world does not need more individual dictators. Sadvipras serve on collective social boards. They direct and help guide the progress of society in a holistic and progressive way. Their only goal is to serve. They will be held accountable as to whether they are truly working for the people’s welfare. "To those who think for all ... Who offer others seats of honour and respect ... Who venerate others, instead of waiting to be venerated - to them I dedicate this book with humble esteem and deepest salutations." - P. R. Sarkar in the dedication of his book: Liberation of Intellect: Neohumanism. The Liberation of Intellect: Neo-humanism This revolutionary book explains the root causes of forces that threaten society and the planet, and offers a unique solution. Neo-humanism is a world-view that safeguards and enhances the development of one's inner spiritual assets. It is characterised by love for the Supreme, and this finally overflows onto all objects, animate and inanimate, created by the Supreme. “There is something which is stronger than all the armies of the world, and that is an idea whose time has come." - Víctor Hugo, French writer.

P R Sarkar, who propounded Neo-Humanism and Prout (Progressive Utilization Theory), visited only one country in Latin America, Venezuela, from 27-29 September 1979. When he was leaving he gave a message of encouragement and hope to the people there. Throughout his life, whenever meeting with followers from different parts of Central and South America, he repeated the basic idea, urging each one to transform his or her country. He said: “Venezuela needs good spiritual political leaders. If Venezuela can produce spiritual political leaders, it will be not only the leader of Latin America, but also the leader of the planet. Venezuela is a blessed country." It is our duty to accelerate the process to create spiritual political leaders.