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PROUT
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Written by Acharya Shambhushivananda Avadhuta
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It has been long recognized that humans possess four basic longings
viz., ka'ma (physical longing); artha (psychic longing); dharma
(psycho-spiritual longing) and moks'a (spiritual longing). Human beings
are 'sentimental' beings. They share many instincts with other
creatures but also possess some developed emotions and capabilities
which put them on a special pedestal among the wide spectrum of species
in this universe.
First, all beings long for pleasure and preferably, instant pleasure. That is why; we tend to opt for methods of sensory gratification. Sensual pleasure is inherent in our very existence but if we pursue the path of sensory pleasure, we soon end up in the domain of addictions. If we enjoy a pleasure once, we want it again and again and again. This proclivity towards addicted behavior creates a sense of emptiness and un-fulfillment. So, we need to find the secret of enjoying pleasure without falling victim to addictions. That secret is: The path of Self-Restraint. That is the first principle of PROUT. We must learn to be satisfied with what we genuinely need and not give indulgence to unbridled greed. We need inner urge for self control and external pressure to keep us with in the limits of Santosha (Tolerance). Hence, "no individual should be allowed to accumulate any physical wealth without clear permission and approval of the collective body".
Second, we want something more than pleasure now. We want to ensure that we get pleasure even tomorrow and anytime in the future. Thus, we long for security and look for ways by which can ensure pleasure in the future. This proclivity leads to savings and sometimes accumulation of physical and psychic wealth. When this tendency is self-directed, it can create an unending desire for more and more. When we have 100$ we want $1000 and when we achieve that, we want more..and more and more. This desire is insatiable. We have infinite longings and our mind is never satisfied with whatever we achieve. We may have millions in our bank but we still get no peace of mind. We are beggars before the limitless thirst that we possess. Hence, we need to find the secret of channelizing this urge for more. The second and other principles of PROUT suggest that we must learn to make maximum utilization of all potentialities and satisfy not only individual needs but also collective needs. Thus, the antidote of counteracting tendency of accumulation is progressive utilization of all resources for the welfare of both individuals and collective body. A socio-economic philosophy which cares for both individual welfare and collective welfare is the only way out for humanity. That is why, PROUT promises to be the alternative to failed policies of capitalism and communism. PROUT promises both individual liberty as well as a system for the fulfillment of collective needs.
Third, the desire to ensure physical and psychic wealth goads human beings towards lust for power. Power enables us an unrestricted freedom to generate wealth, to tap the potentials of nature's resources and free access to buying and selling of land, commodities, information and energies. The source of power is the ability to control & manipulate the mind and its faculties. This tendency led to the evolution of merchant class which relied on control of wealth in order to control all other institutions of power. When the lust for power is used for selfish ends, it leads to disparities of wealth and huge concentrations of wealth in a few hands. This creates many social ills and exploitation of innocent masses. The defective theories are carved to hide the unjustified accumulations of wealth. Justifications are given to rationalize the unrestricted freedom of wealth-accumulation in the hands of either private individuals or the state. In both cases, a few persons dictate the utilization of society's wealth. Sometimes, it may be for collective welfare and at other times, it may go against collective interest. The politics are bought by the rich, the mass media is always busy to win over the collective mind and the system of exploitation of many by few continues unhampered. Such a state of adharma clouds the rationality and creates confusion among the masses. At such a time of adharma, the wisdom based leadership is in great demand and calls for a change in all the walks of life. The leaders of change must back up their platitudes and then only, a new path can emerge. PROUT calls such leaders who bring out change of consciousness in all strata of society as Sadvipras or bold and wise leaders of humanity. The only way to ensure that power does not get corrupted is to bring about a system of economic democracy where the economic power is decentralized. Let the communities be empowered to decide their economic futures and not some large multinational company based in some so-called developed capital of the world or some dictator who holds power through economic centralized policy. PROUT's principles of socio-economics calls for economic self-reliance in all basic amenities of life thereby paving the way for lasting economic and political liberties.
Fourth, all human beings desire freedom/bliss of lasting nature. This, however, cannot be achieved unless we face our innate tendencies (vrittis, mental tendencies). We may be successful in generating wealth and fulfilling our worldly comforts and needs but we cannot attain lasting peace unless we rise above our vrittis esp. our negative tendencies and unite with our Highest Consciousness, our highest nature and establish a neohumanist society based on universal love. In this societal vision, there is an unbarred freedom to all creatures to live in harmony for collective benefit. This endeavour is the pursuit of moks'a- nipa'n or Nirva'na. The establishment in this peaceful state is the Parama pada- the highest attainment of human journey. Hence, PROUT stands not only for the provision of minimum and maximum amenities of life to all creatures but also actualization of spiritual potentialities inherent in all creatures. Thus, PROUT opens new vistas in the future development of human civilization.
The progressive education is an urgent call of today. Such an education can help us establish sustainable communities where all creatures can easily survive and thrive; where, innovation finds a congenial atmosphere for creative expression and, where coordinated cooperation among all stakeholders replaces subordinated cooperation led by majority interests.
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Ananda Marga Gurukula
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Liberation of Intellect
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Dadaji Shambhushivananda
Chancellor (kulapati) & Shraman
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c/oGamla-Skolan, Ydrefors, 59081 Gullringen, Sweden
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tcsweden@gmail.com
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tel:
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0046-492-80012
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kulapati
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