PROUT Study Guide - 01 Introduction

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Prabhat Ranjan Sarkar propounded the Progressive Utilization Theory (PROUT) in 1959 as an alternative to capitalism and communism.  His ideas on this subject are enunciated in Proutist Economics, Prout in a Nutshell, Neo-Humanism in a Nutshell, Human Society, Part One, Human Society, Part Two, and A Few Problems Solved.

The experience of contemporary history has exposed the fallacies of cherished social, political and economic ideas, classical as well as revolutionary.  The world is full of opportunities – material, mental and spiritual – and so to build a better and freer society is a practical possibility.  Yet we are observing a process of social decadence, moral degeneration and the collapse of values which is corroding the springs of human action and corrupting the ideals of a civilized life.  Failure and disappointment are bound to follow from attempts to solve the problems of our time with the ideas of previous centuries.  These ideas emphasized material progress and scientific development. However, the mental makeup and moral standard of the civilized community have not matched the level of material progress.  In other words, the development of civilization – refined cultural progress – has proven far slower than material scientific development.

Communism, which promised material well-being and security in an atheistic and socially regimented life has collapsed, creating disillusionment about revolutionary ideals.  The great promise of the industrial nations has also remained unfulfilled despite enormous accumulation of wealth, because of the underlying psychology of individualistic hedonism.  This radical hedonism postulates that happiness can be achieved by the fulfilment of any material or sensual desire whatsoever, and that in order to fulfil these desires, egotism, greed and selfishness have to be encouraged.  The achievement of sensory pleasure has been sold as the achievement of harmony and peace.  Radical hedonism, it should be known, is the philosophy of rich people.

The ideals of intellectual liberalism and intellectual refinement have also failed us.  The cherished belief that the spread of reason would abolish our irrational outbursts toward each other has all but disappeared.  Antagonism between ethnic, racial, and religious groups has become the fundamental reality of the nation-state.  When human security becomes threatened, social, ethical and religious energies get expressed through unprecedented oppression, violence and enmity.  The disconcerting experiences of the contemporary world compel thoughtful people to reconsider the fundamental philosophical principles from which different political theories – of the Right and the Left, conservative and liberal, reactionary and revolutionary – are alike deduced.

The capture of power, irrespective of the diversity of the means that are advocated, is the common postulate of all political theories.  Today, the so-called free world heralds the victory of liberal democracy and its corollary the capitalist economic system.  Through modern liberalism the individual has become 'economic man', lured by the glittering projections of a consumer psychology.  In the context of capitalist society, people exist mainly as units in the work force, with our thoughts, feelings and tastes manipulated by the government and industry and the mass communications they control.

Simultaneously, gaining momentum among the poor and disenfranchised is a tendency to relapse into medieval obscurantism in search of an illusory safety in the backwaters of dogmatic faith.  With the collapse of the Soviet Empire, movements for self-reliance are being sentimentalized with slogans from religious fundamentalism, slogans presented to the innocent person as an antithesis to pseudo-culture, economic domination and Western values.

This represents a new flare-up in the age-old struggle between religion and science – between faith and reason, and between mystic agnosticism and empirical knowledge.  Probably the last gasp of a life and death struggle, it has lasted long, and has always placed civilized humanity in the breach. The material scientific mode of thought, having driven religion from pillar to post over a period of several centuries, is meeting the final assault of a hitherto vanquished adversary.  Denying humans the possibility of ever knowing reality through experience, religions preach a neo-mysticism and a teleological view of life, which is the expression of humanity's loss of faith in itself.  This is in contradiction to spiritual enlightenment, which leads the human mind to experience the real essence of freedom and the organic wholeness of the Universe.

Science, attempting to free the mind from the shackles of dogma, emphasized that truth is contained only in that which can be recognized clearly and distinctively through physics and physical laws.  Knowledge is defined as the result of the intellectual analysis of our sense experience.  In this way, however, science created a new barrier beyond which the mind could not elevate itself to greater thresholds of consciousness.  Hence, science could not prevent the emergence of a materialistic dogma that devalues human potential, encourages the mechanization of life, and curtails freedom of thought.

The quest for freedom is much more ancient than either religion or physical science and can be referred back to our earliest struggle for existence.  This quest accounts for the human triumph over nature in the course of efforts to satisfy biological needs.  It provides the basis for the constant search for knowledge, and it enables us to progressively free ourselves from the tyranny of natural phenomena and social environments.  If we are to be guided by this deep human longing, the philosophy of the future should judge the merit of any social organization or political institution by the actual measure of freedom it affords the individual in the physical, mental and spiritual spheres.   


A Comprehensive Guide to the Study of PROUT
By The Proutist Writers Group, New York Sector
© Proutist Universal, Inc.  1998
This edition published by Proutist Universal Global Office, March 2010
P.U.  Global Office
Platanvej 30
DK 1810 Frederiksberg C

Denmark

Political Democracy can and will be fortuitous when Economic Democracy is established.   Explore this and other articles covering alternative economics, ethical leadership, economic democracy, and a society without the weal and woe of social and economic vicissitudes HERE   How does PROUT compare or contrast with capitalism or communism?  Explore the answers HERE What are essential ingredients assuring progressive sustainability bereft of the vicissitudes of economic or political predation, privation or disparity?  Learn more HERE   http://gplus.to/ProgressiveSustainability

PROUT Study Guide Introduction - 02 Spiritual Humanism

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Sarkar's philosophy is founded on the assumption that matter is not separate from consciousness but is rather a metamorphosed form of it.  Similarly, consciousness is not the result of mental activity but rather thought is also a form of consciousness.  It is Consciousness that underlies psychophysical reality and provides the inspiration for a rational view of life, moral integrity, and spiritual wisdom.  

Spirituality and morality should not be equated with religious dogma and faith in God.  All religions are frankly dualist systems that separate humans from their progenitor and the manifest universe.  The rationalist rebels against theology – Descartes, Leibnitz, and Kant – also failed to escape the vicious circle of dualism.  To offer security, religion impressed upon people the need to submit before the imaginary will of God or a theological ethical code, sanctioned by the scriptures and defined by religious institutions.  Morality in this sense, however, is the absence of freedom.  


A philosophy based on spiritual and moral values, on the other hand, is able to explain human existence – including desire, emotion, instincts, intuition, will and reason – as an integrated framework and do so in a way that is accessible to human comprehension.  Such a philosophy is required to build the new social organism and political institutions that can foster not only the harmonious relations of all races and cultural groups, but also the harmonious relation of human beings with all animate and inanimate objects.  


For Sarkar, human existence is physical, mental and spiritual.  He defined progress as evolution to higher consciousness and ultimately to the state of absolute freedom.  Simultaneously, he explained that ”spiritual progress can only be attained on a firm physical and mental base.  … This physical and intellectual base has to be progressively adjusted to changing conditions of time and space.”  The natural human aspiration is to achieve freedom in all three spheres.  


In our march towards freedom we cannot neglect other living beings.  We have to develop a social system where all living beings can live securely, and where people can move towards emancipation by freeing their minds from superstition and dogma.  This universalistic spirit is Neo-Humanism or Spiritual Humanism.  Human history thus far is a story of ruling classes trying to enhance their own social and material wealth at the cost of human values.  This is why temples, churches, scriptures, laws, constitutions, corporations and international trade agreements have become more important than human beings.  To confront this, Sarkar maintains that a fundamental human philosophy is required to cement a new social system and not the changing social values based on self-interest that are embodied in ruling institutions.  


Human values find their root in spirituality.  Spirituality is not mystic speculation of life after death, but is realized in relation to the manifest universe.  The philosophy of monism, which postulates the self to be in union with the rest of the universe and responsible for its well-being, is the essence of spiritual humanism.  Sarkar wrote in his book Neo-Humanism in a Nutshell:  Part 1:  “What does the state stand for, what is the use of these regulations, and what is the march of civilization for, if human beings don't get a chance to build a good physical well-being, to invigorate their intelligence with knowledge, and to broaden their hearts with love and compassion?  Instead of leading humanity to the goal of life, if the State stands in the way, then it cannot command loyalty, because humanity is superior to the State.”  


A Comprehensive Guide to the Study of PROUT
By The Proutist Writers Group, New York Sector
© Proutist Universal, Inc.  1998
This edition published by Proutist Universal Global Office, March 2010
P.U.  Global Office
Platanvej 30
DK 1810 Frederiksberg C

Denmark

Political Democracy can and will be fortuitous when Economic Democracy is established.   Explore this and other articles covering alternative economics, ethical leadership, economic democracy, and a society without the weal and woe of social and economic vicissitudes HERE   How does PROUT compare or contrast with capitalism or communism?  Explore the answers HERE What are essential ingredients assuring progressive sustainability bereft of the vicissitudes of economic or political predation, privation or disparity?  Learn more HERE   http://gplus.to/ProgressiveSustainability

PROUT Study Guide Introduction - 03 Society and State

Find more about PROUT Study Guide Here

In Human Society:  Part 2, Sarkar described the inner spirit of 'society' as to ”move together.”  Society originated as a family in the early phase, and was strengthened subsequently under the guidance of group mothers and group fathers.  Later, with growing social complexity, group leaders emerged as queens and kings during the age of empires.  The emergence of classical religion strengthened political power and under the dominance of the priest class the Church State arose.  In modern times, under the rise of the capitalist class, the Nation State has become the norm.  In this proces, Society itself has lost its identity and importance, and social laws, norms and values possess little meaning.  All social structures have been politicized both in democratic countries and totalitarian countries.  Nevertheless, realistic relations between society and State could be formulated to create a congenial atmosphere for security and freedom.


Sarkar's main goal was to revitalize society, and through his writings and action he clearly demonstrated that he wanted to establish a 'moral society' which he termed 'Sadvipra Samaj'.  He was not so concerned with the political structure because he concluded that it will continue to evolve and change its character in different phases of history.  On the other hand, he felt that in the absence of a strong society, neither moral standards nor strong social relations could be realized or maintained.  He also believed that a strong society would balance the power of the political structure.  He considered human society to be one and indivisible; hence, he emphasized the formation of a social structure from the village to the global level.


When he laid the foundation of his own organisation, for example, he set up a structure that consists of 35 branches, each extending from the village to the global level.  This means that each locality should have at least 35 persons to take decisions on multifarious activities without being dependent on the dictates of the political structure.


Considering the above, the relation between Society and State can be defined as follows:  

• Society has a wider scope than the State.  As an assemblage of human beings, society should be considered one and indivisible without any boundaries of race, religion or nation.  The State is a political machinery within society to maintain law and order and other co-related functions delegated by society.   


• The State refers only to the politically organized portion of society.  Society takes priority over the State.  A sense of collective living creates society, and society in turn creates the State.   


• The State needs an organized government to enforce its will.  Society also needs a structure to regenerate moral and social values and maintain social cohesiveness free from the influence of the State machinery.   


• Society is universal and without any boundaries.  But the State may have specific boundaries flexible enough to be changed when there is need.   


It is necessary to define the relation between the two structures in the clearest language to be able to set goals and coordinate between the two.  Ultimately, however, the success of socially benevolent institutions will depend on the evolution of a proper social culture based on the values of spiritual humanism.  The materialistic orientation of life and the marketing character of modern industrial religion has created extreme forms of alienation, isolation and identity crisis in the affluent Western world.  Third World countries, besides suffering economic crisis, carry the psychological burdens of passive psychology, inferiority complex, religious dogma and other group sentiments.  These narrow and stagnant ideas damage social integration.


The creation of social institutions on the world level with organs on the lower levels can eliminate threats from political and economic oligarchies and religious fanatics.  Members of the social institutions should be established in the spirit of universalism.  Sarkar explained that to be established in cardinal moral principles is essential for the qualitative transformation of the personality as well as society.  He frequently used the term 'sadvipra' in this regard.  Value-oriented intellectuals and spiritually free persons, who have moral integrity and are not motivated by selfinterest, are the best persons to organize themselves to form the new social structure.  Their leadership is vital in creating social unity.   


A Comprehensive Guide to the Study of PROUT
By The Proutist Writers Group, New York Sector
© Proutist Universal, Inc.  1998
This edition published by Proutist Universal Global Office, March 2010
P.U.  Global Office
Platanvej 30
DK 1810 Frederiksberg C
Denmark

Political Democracy can and will be fortuitous when Economic Democracy is established.   Explore this and other articles covering alternative economics, ethical leadership, economic democracy, and a society without the weal and woe of social and economic vicissitudes HERE   How does PROUT compare or contrast with capitalism or communism?  Explore the answers HERE What are essential ingredients assuring progressive sustainability bereft of the vicissitudes of economic or political predation, privation or disparity?  Learn more HERE   http://gplus.to/ProgressiveSustainability

  

NeoHumanism: A More Progressive, Evolved Approach

Geo-Sentiment, Socio-Sentiment, and Humanistic Sentiment Versus NeoHumanism

Sentimental feelings without the support of rationality lead to narrowness of mind and dogma.  The collective psychology today is manipulated by three basic sentiments - geo-sentiment, socio-sentiment and human sentiment.  The first of these centers around a particular geographic region, thus the term "geo-sentiment." Geo-sentiments can express themselves in the political, religious, economic or other spheres.  Many religions, for example, are fueled by the idea that their land is the land of God.  Religious leaders manipulate geo-sentiments by saying that one place is "holy," one direction is best for prayer; that pilgrimages are to be made to "sacred" places, while not acknowledging the "sacred places" of others.  This feeds irrationality.

Geo-sentiments also underlie material exploitation.  Imperialism and colonialism are partially expressions of geo-sentiment.  One may have great compassion for fellow countrymen, but will not hesitate to starve and bleed the people of another area.  Such groupist sentiment supports all kinds of injustices toward others.  This kind of narrow thinking is a serious mental weakness often fueled by clever politicians and vested economic interests to maintain their power.

Socio-sentiments are even more dangerous.  These sentiments pertain to the placement of one's own society above those of others.  The belief that one's nation, race, religion or lifestyle is superior and needs to be imposed on others, leads to the oppression of the weak by the strong.  It leads to the suppression of minorities everywhere.  Cultural superiority is one of the main expressions of socio-sentiment expressed as an imposition of a culture's art, literature, language, etc.  on others.  Without making an attempt to understand or appreciate another culture, socio-sentiment dubs it inferior, strange, etc.  One can easily observe this in the attitude of westerners toward the cultures of third world countries and peoples.  The languages of various peoples are termed vulgar, inferior to the colonist language and not permitted to be used in local schools.  Socio-religion declares one people as God's people and their scriptures are the true word of God.  One can see that the effects of socio-sentiment can be far more disastrous than geo-sentiment.

The third category of sentiment is the so-called human sentiment, or Humanism.  In an attempt to overcome the limited outlook embodied in the above sentiments, the idea of humanism blossomed. "All humans are deserving of equal fundamental rights, having similar minds, feelings, etc." The only defect in this is that the same person, after having given a high-blown speech on humanism, may not have any regard for other living beings.  In eating meat, wearing furs or buying other products of endangered species, this humanist has a sentiment for human equality, but he or she does not see that animals also suffer.  And should we not also have a responsibility to plants and even inanimate matter?

When we are able to extend the spirit of humanism to all living beings, and we begin to take responsibility for the inanimate world as well, we begin to adopt a universal sentiment which can be called NeoHumanism.  NeoHumanism has spirituality as its source of inspiration.  One who seeks true inner knowledge will be filled with love for the entire creation, and will certainly have innate love for living beings and a sense of responsibility toward the environment.

In order to make progress today it is a dire necessity to overcome these limited geo, socio, and even humanistic sentiments.  The dissemination of unbiased knowledge is an absolute necessity.  In order to free our minds from these dogmatic sentiments, the spirit of social equality must be widely held. The only way to accomplish this is for intellectually developed people to engage themselves for the welfare of others and to take active roles in mass education.  So many intellectually developed people are not interested in involving themselves in the upliftment of humanity.  Many are solely interested in maintaining their elitist positions.  Others, although actively engaged in social service of various types are forced to work for the capital gain of exploitive interests.  

There is a need to develop "benevolent intellect" - intellect used for service and upliftment.  People with developed minds should consider the impact of their work and use their discriminating power to help people overcome their irrational sentiments.  They should help expose exploitation in the social, political and economic spheres.  A small number of intellectuals today have created considerable positive influence with their benevolent intellects.  One who has developed the spirit of NeoHumanism along with benevolent intellect is an incredible asset to human society.  PROUT seeks to create such people, and to help them occupy leadership positions.

The educational system should be re-cast to promote NeoHumanism.  Education should be society's highest priority.  It should be available to all free of charge.  Educators in a Proutist system would have status as high as judges, for they, along with the parents, are the true social foundation.  It is indicative of society's neglect that in some parts of the USA, teachers receive less income than sanitation workers (not to belittle the importance of sanitation workers).  Child care workers earn from $2 to $7 an hour which puts them in the category of the working poor.  Needless to say, under such conditions, only the most dedicated become child care providers and school teachers nowadays.

Education must free people from the bondage of narrow sentiments and promote universalism.  It must focus on developing all-round human potential - cognitive skills, sensory-motor skills, the creative and analytical faculties, social-emotional maturity, universal morality, practical skills, and all branches of knowledge.  The main purport of NeoHumanist education is the inculcation of respect and love for all living beings in the universe in which we exist.  Intellectual growth without such a base becomes used for selfish or destructive purposes.  Therefore, let education first create moral human beings.  Such educated people will easily follow the path of universal spirituality and be a great asset to society.      

You can always explore further the meaningful alternative PROUT provides at our website, https://bit.ly/IntroducingPROUT

Spiritual Humanism

Spiritual Humanism

PROUT is founded on the assumption that matter is not separate from consciousness but is rather a metamorphosed form of it.  Similarly, consciousness, is not the result of mental activity but rather thought is also a form of consciousness.  It is Consciousness that underlies psycho-physical reality and provides the inspiration for a rational view of life, moral integrity, and spiritual wisdom.

Spirituality and morality should not be equated with religious dogma and faith in God.  All religions are frankly dualist systems that separate humans from their creator and the creation.  The rationalist rebels against theology - Descartes, Leibnitz, and Kant - also failed to escape the vicious circle of dualism.  To offer security, religion impressed upon people the need to submit before the imaginary will of God or a theological ethical code, sanctioned by the scriptures and defined by religious institutions.  Morality in this sense, however, is the absence of freedom.

A philosophy based on spiritual and moral values, on the other hand, is able to explain human existence - including desire, emotion, instincts, intuition, will and reason - as an integrated framework and do so in a way that is accessible to human comprehension.  Such a philosophy is required to build the new social organism and political institutions capable of fostering not only the harmonious relations of all races and cultural groups, but also the harmonious relation of human beings with all animate and inanimate objects.

Human existence is physical, mental and spiritual, with progress as an evolutionary continuum into higher consciousness and ultimately to the state of absolute freedom.   Simultaneously, spiritual progress can only be attained on a firm physical and mental base.  This physical and intellectual base has to be progressively adjusted to changing conditions of time and space.  The natural human aspiration is to achieve freedom in all three spheres.

In our march towards freedom we cannot neglect other living beings.  We have to develop a social system where all living beings can live securely, and where people can move towards emancipation by freeing their minds from superstition and dogma.  This universalistic spirit is NeoHumanism or Spiritual Humanism.  Human history thus far is a story of ruling classes trying to enhance their own social and material wealth at the cost of human values.  This is why temples, churches, scriptures, laws, constitutions, corporations and international trade agreements have become more important than human beings.  To confront this, PROUT maintains that a fundamental human philosophy is required to cement a new social system and not the changing social values based on self-interest embodied in contemporary ruling institutions.

Human values find their root in transpersonal essence, spirituality.  Spirituality is not mystic speculation of life after death, but is realized in relation to the manifest universe.  The philosophy of monism, which postulates the self to be in union with the rest of the universe and responsible for its well-being, is the essence of spiritual humanism.  Sarkar wrote in his book Neo-Humanism in a Nutshell:  Part 1:  “What does the state stand for, what is the use of these regulations, and what is the march of civilization for, if human beings don't get a chance to build a good physical well-being, to invigorate their intelligence with knowledge, and to broaden their hearts with love and compassion?   Instead of leading humanity to the goal of life, if the State stands in the way, then it cannot command loyalty, because humanity is superior to the State.”  

You can always find this blog via http://PROUT.Shows.it/ and comment below each post.  To discuss further in our forum and explore the subtleties of the Progressive Utilization Theory with others, go here: http://ProgressiveSustainMeetUp.has.it/

Political Democracy can and will be fortuitous when Economic Democracy is established.   Explore this and other articles covering alternative economics, ethical leadership, economic democracy, and a society without the weal and woe of social and economic vicissitudes HERE   How does PROUT compare or contrast with capitalism or communism?  Explore the answers HERE What are essential ingredients assuring progressive sustainability bereft of the vicissitudes of economic or political predation, privation or disparity?  Learn more HERE  http://gplus.to/ProgressiveSustainability