PROUT: A Socio-Economic Theory for the New Millennium
One of the necessary factors in the development of a healthy society is a
proper socio-economic theory. In any age people have to come to grips with
the question as to how the resources of the world are to be utilized and
allocated. In addition, society needs to arrange a system of government
which can meet the needs of all its members. The answers which the society
gives to these concerns reflects the socio-economic values which that
society follows.
Today there are two theories which shape the world's approach to economics
and politics. Only a few nations still follow economic and political
systems and policies which are based on Marxism, while most others have
fashioned systems based on capitalism. What is becoming increasingly clear
is that neither Marxism nor capitalism are satisfying the all-around needs
of society, and the time is right for the introduction of new socio-economic
ideas which can fulfill the demands of humanity. In 1959 in a series of
lectures later published as Idea and Ideology, P.R. Sarkar first described a
socio-economic theory which he called Progressive Utilization Theory, known
by the acronym PROUT).
Although it is possible to show that PROUT has simi-larities with the
existing socio-economic philosophies, a deep understanding of Sarkar's ideas
shows that PROUT stands alone in the world today, in that it is based on a
spiritual rather than materialistic conception of the universe and of
human-ity. The idea that all animate and inanimate objects are part of one
Supreme Consciousness and are to be treated as part of an integrated whole
is the base of PROUT. Just as capitalism and Marxism emerged in an era when
physicists and philosophers held a materialistic and mechanistic outlook,
PROUT is emerging at a time when humanity is beginning to accept a holistic
and spiritual view of the universe.
This holistic and spiritual base helps to define a new view of economics,
history and political leadership and offers the hope that humanity can find
a way out of the present socio-economic crisis.
One way to understand PROUT is to consider Sarkar's definitions of the words
progress, utilization and theory by which he defines this new theory.
According to Sarkar, progress, in its true sense, takes place on the
spiritual plane because only there can one move towards a goal without
provoking a counter movement. In the physical sphere, on the other hand,
there is "development" such as the invention of the automobile, but it is
always accompanied by counter-acting trends, such as the pollution of the
automobiles and the increased risk of injury and death in accidents.
In the mental or psychic sphere there is also develop-ment such as the
increase of knowledge amongst the masses in the contemporary era, but once
again there are negative results of the development such as the increase of
stress, psychic complexes and mental illness which accompanies mental
development. The idea of progress defined by Sarkar is for humans to adjust
themselves to changing develop-ments in the physical and psychic world while
moving towards the spiritual goal.
Utilization means that the resources of the universe should be used to
promote the good and happiness of all, not just of a few. And utilization of
resources also applies to supra--mundane, spiritual and psychic potentials
which are commonly neglected in many economic approaches.
--
'The main characteristic of PROUT-based socioeconomic movements
is that they aim to guarantee the comprehensive, multifarious
liberation of humanity.' P R Sarkar
PROUT - PROgressive Utilisation Theory
http://www.proutworld.org http://www.prout.org
New Renaissance: A Journal for Social and Spiritual Awakening:
http://www.ru.org
Realize the need to utilize all potentialities - of all individuals and in
any collective dimension - for all to progress at a maximum and reach their
cherished goal of optimum being. Naturally, the realities of distribution
are viewed within the same paradigm. As a socio-economic theory propounded
for the good and happiness of all, Prout takes as its point of departure the
need for all to survive and generate for themselves the fundamental
requisites of progress. This basic need is established in the ninth social
principle of Prout. Armed with such a healthy everyday sense of reality,
Prout advances its cause of individual and collective pursuits of higher and
still higher aims and objectives of life.
The bare bones of progress are the minimum necessities of life. They consist
of such cardinal rights as food, the means to grow food such as irrigation,
clothing, housing, education and medical. These are mostly material -
nourishing food, suitable dress, a home, a school to attend and a health
station to go to when in need are all universal prerequisites without which
human life becomes hampered and even useless. Without them people cannot
breath or walk properly, what to speak of developing their higher
capacities.
Based in spirituality Prout establishes that matter is always in relatively
short supply. Simple enough, this small truth nevertheless needs to be
realized by all and computed into the socio-economic whole: matter is
limited and can benefit all only when dealt with rationally. Prout therefore
advances as a principle - not only as a temporary policy but as a permanent
principle - that material resources be distributed rationally.
Here several closely related factors present themselves, which are all taken
care of in Prout. Firstly, to dish out these basic rights in the form of
free readymade goods would be self-defeating on part of society as far as
continuous socio-economic progress is concerned. People would then become
lethargic and industrially impotent just as in the Soviet communism.
Instead, Prout proposes to enforce all with sufficient employment in order
for all to earn the required purchasing capacity with which they may
purchase whatever they need. Work for all is a cardinal human right
enshrined in Prout. In order for this right to be fruitful in socio-economic
terms the provision of special amenities to some and increasing amenities to
all is secured in Prout's tenth and eleventh social principles.
All do not have the same keen social understanding. In fact, all human
beings are different and understanding the value of others' welfare is just
not a main concern to some. If everyone lived in piece and common
understanding just as the hippies of the U.S. (and their daydreaming
brothers and sisters of the Soviet revolution) hoped for, there would
perhaps be no problem of distribution. But this is not the way of the world,
so there is need for both short-term regulation and long-term educational
policies to make all socially aware. As society is always dominated by a one
group of people or the other that dominating class will always try to
perpetrate their rule by imposing on others their own preferences embedded
on their own collective psychology and socio-sentiment. This is the third
dimension of reality that needs to be calculated before we compile the
mechanisms of proutistic distribution. This piece of social reality is the
subject matter of the first social principle of Prout: a class always
dominates the social cycle and the other classes are dominated by it.
In its ascending stages the activities of an aspiring class will on the
whole have a beneficial impact on the entire social body, but the need to
regulate the distribution of material resources will always be acute. The
question therefore arises, if one class dominates then who may guarantee
fair and rational distribution of resources? Prout responds to that
challenge with a genuine stroke of social initiative and inspiration
embodied in the concept of morally and spiritually enlightened
revolutionaries, the sadvipras. These progressive-minded leaders are
independent of the mechanics the social cycle in that they have de-classed
themselves and imbibe not the qualities of only one class but of them all in
a detached way.
The term sadvipra means "ensconced in sublime truth"; they are spiritual
practitioners and social activists who have discarded the concept of
spiritual capitalism - higher personal realization only for their own good -
and have instead embraced the concept of "self-realization and service to
all". They form the collective body of society, organized by
service-motivated and spiritually conscious members of society in various
boards at all levels from village up to world government. The existence and
functioning of such devoted personalities is established in Prout's second
second principle.
When considering class dominance and the need for an independent progressive
leadership we should as well take into consideration the other main aspect
of socio-economics outside of distribution, utilization, which is dealt with
in the remaining four fundamental principles.
Thus we see that Prout's approach is thorough and holistic from the onset.
Not a single of the costly fibers of advanced socio-economics is outside of
the mysterious eye of the needle of welfare of all that is so evasive to
capitalism and communism. In fact, Prout is the first socio-economic theory
that takes into consideration the real potential for the all-round welfare
of all. It is a historical and momentous ideology waiting to be released in
a world of terrible exploitation in all spheres.
--
'The main characteristic of PROUT-based socioeconomic movements
is that they aim to guarantee the comprehensive, multifarious
liberation of humanity.' P R Sarkar
PROUT - PROgressive Utilisation Theory
http://www.proutworld.org http://www.prout.org
New Renaissance: A Journal for Social and Spiritual Awakening:
http://www.ru.org
