Universities have been through many changes since their creation being capable of “ceaseless adaptation” . They possess a dynamism that ensures their relevance for future generations. Sarkar shifts the emphasis of the university away from its traditional base. In earlier liberal constructions of the university, knowledge was often an end in itself, the possession of which endowed its owner with significant cultural capital. Later the most privileged knowledge came to be linked with mastery over technology, either institutional or real. Sarkar appreciates the cultural value of knowledge and its technical importance but he places these discourses, the liberal and managerial, within an expanded metaphysical framework.
Sarkar’s agenda directly involves the university in activities which will take those engaged in them into the community in a facilitative and participatory way. The origin of this shift lies in an episteme rooted in an ethical relocation of purpose from individual aggrandizement to social responsibility situated in a spiritual world view.
This episteme has its philosophic and ethical base in Neohumanism, a holistic philosophy which situates all human activity in intimate and reverential relationship with the universe. It takes its social manifesto from Prout a socio-economic philosophy that provides the understanding of the social processes needed to promote justice and equity while taking into account the forces of capital, human ambition and ecological responsibility. At the same time science and the arts are harnessed for social and individual empowerment, while redefining consciousness and mind as a causally layered experience of reality.
Microvita theory, stemming from the tantric awareness that consciousness is the fundamental fabric of the universe, recognizes subtle energy waves which affect matter and thought; such recognition changes our foundational assumptions about science and learning. Furthermore, the theory of prama describes all individual and social structures in terms of physical, psychic and spiritual balance, along with Prout ,this makes much of what universities do, start with the practical, such as ecological degradation and economic disparity.
Finally spirituality, rooted in Tantra, is introduced into the learning equation with the recognition of meditative practice as a valid way of gaining understanding about life. With the recognition that consciousness needs to be plumbed through systematic meditative investigation research is redefined to include meditation as an intuitional science. The results of meditative reflection make sense of the economic, social, aesthetic and ecological functions of the university.
- LANGUAGES AND PHILOLOGY
- LITERATURE AND DRAMA
- ASTROLOGY, PALMISTRY, NUMEROLOGY
- PHILOSOPHY AND METAPHYSICS
- HISTORY OF MORAL ADVANCEMENT
- TEACHER TRAINING
- MORAL TEACHING
- NEOHUMANIST EDUCATION
- POLITICAL SCIENCE
- FINE ARTS
- GENERAL RESEARCH
- HEALTH AND SPORTS
- HOME SCIENCE COOKING CATERING
- PHYSICS, ASTROPHYSICS AND ASTRONOMY
- CHEMISTRY, COSMETIC SCIENCE AND PHARMO CHEMISTRY
- SCIENTIFIC RESEARCH AND PARAPSYCHOLGY
- BIO-SCIENCE, BIOLOGY
- ZOOLOGY, BOTANY
- MATH, STATISTICS, SIDEREAL MATH AND COMPUTER SCIENCE
- FARMING AND VETERINARY MEDICINE
- NATUROPATHY, ACUPUNCTURE AND CHANDSI
- HERBAL MEDICINE
- ALLOPATHIC MEDICINE
- GEOLOGY AND MINING
- MECHANICAL ENGINEERING
- ELECTRICAL ENGINEERING
- CIVIL ENGINEERING
- CHEMICAL ENGINEERING
- INDUSTRY, ESTABLISHMENT AND MANAGEMENT
- LAW: PERSONAL LAW, SOCIAL LAW, CONSTITUTIONAL LAW
- CARDINAL LAW BASED ON PROUT
- WOMEN’S SOCIO-ECONOMIC LIBERATION