Welcome again to PROUT Gems. A holistic view is essential for the future of humanity. This also means change within so that harmonious change outside can be achieved. The purpose of the Prout movement is to construct a society for "the welfare of all". To change a society is difficult. To create a total transformation, what P. R. Sarkar calls a "nuclear revolution" benefiting all humanity as well as the planet itself, requires much more effort. However, the greatest things are achieved with great effort and struggle. Another world is possible! In This Issue: * Prout in Hungary * The Importance Of Prout And Its Concept Of Balance * A New Social Paradigm Based On Spiritual Values * Alternative Visions * Science --- Prout in Hungary The history of the Prout movement in Hungary began in 1983 when Proutists initiated a petition against the compulsory teaching of Russian in the schools that gathered 2,000 signatures despite the displeasure of the Communist Secret Police. Since then a Prout Study Circle was formed and volunteers continued to translate P.R. Sarkar's works into Hungarian. The author of the book "After Capitalism: Prout's Vision for a New World", Dada Maheshvarananda, said: "Hungary has had a glorious history and culture, yet it has suffered terrible invasions, occupations and injustices. Most recently the forced Soviet Communist economy and now the global capitalist economy have resulted in tragic poverty and vulnerability. It is my belief that Prout's principles of economic democracy, the unique system of cooperatives and local planning would assure a very bright future for Hungary and for all Hungarians." At a recent seminar for different groups of students, ecologists and educators, leading thinkers and writers of Hungary were able to meet. One of the guest speakers at the conference was Dr. Támas Toth, who has been Professor of Economics at Corvinus University of Economics in Budapest for the last 40 years. He studied there (when it was called Karl Marx University), as well as at Harvard University and Stanford University. He taught for a few years as a visiting professor in the United States before returning to Hungary. He has read "After Capitalism" twice and gave a fascinating economic analysis of Prout and its relevance for Hungary. He said in part: "I love this book because all of it speaks to my heart... I love that Prout is not for absolute egalitarianism, that there are incentives, because absolute egalitarianism holds back the performance of people... Dada is an optimist, but I am a pessimist. I hope he is right ... " The following day, 9 December 2004, Népszabadság Online ("People's Freedom"), the leading Left newspaper of Hungary carried a long article titled, "A Humble Recommendation for a System After Capitalism: 'Progressive Socialism' - An Indian Theory". Hungarian Radio aired an interview with the author, and Indymedia and several regional newspapers have also published news of the event. Dr. György Lajos, a medical doctor who was one of the pioneers of the ecological movement in Hungary, wrote a special introduction to this edition. He wrote in part: "After Capitalism is a unique book that fills many gaps. I have read only few works about the problems of the world that strive so much for completeness ... . Few have the human soul or consciousness as the basis of their approach, and spiritual questions are seldom in the frontline (The Voice of the Earth by Theodore Roszak may be an exception). For decades the Communist Party taught us that existence defines consciousness, thus few think that what we really need is a shift in consciousness... Sarkar's Neohumanism distinguishes between knowledge and wisdom. We remember the words of poet T.S. Eliot, "Where is the wisdom that was lost in our knowledge?" Also mentioned was that Prout intends to walk on the "Third Way" that is well-known in Hungary already. This Third Way is about economic decentralization, reviving ancient wisdom, self-reliance, regional planning and development, environmental sustainability, protection of local languages and cultures, establishing cooperatives. In this circle of issues, Prout is related to Wendell Berry and Elena Norberg-Hodge. The nucleus of the book is alternative economics. It's interesting that many of the economists with such perspectives have a spiritual vein, such as E.F. Schumacher and Herman Daly. According to Sarkar, "We must not forget for a single moment that the whole living world is one joint family." While reading these lines and others, it is clear that many principles of the General System Theory propounded by Ludwig von Bertalanffy are in tune with the holistic principles of Prout. Can Prout's objectives be realized? Let us not regard these as utopian. Utopias guide us, they show us the goals. The book intends to introduce Prout to the widest possible group of readers. This is an overview both for professionals and to anyone interested in social issues. If this book awakens your interest for Prout, you're recommended to study Sarkar's original writings and the works of contemporary Prout researchers. Note Elena Norberg-Hodge is the author of "Ancient Future". She is one of the few non-Proutists that talks about pseudo-culture and psycho-economic exploitation. -- THE IMPORTANCE OF PROUT AND ITS CONCEPT OF BALANCE By Dr. Leonardo Boff Dr. Leonardo Boff is a theologian, professor and author of more than 50 books. He is considered one of the founders of Liberation Theology, a movement of the Catholic Church, which blended a socialist perspective and struggle for justice with radical Christianity. The exceptional importance of the Prout system resides in two fundamental points: its completeness and its viability. The entire system comes from a correct understanding of the human being, personal and collective, and authentic human development. In every person there are three dimensions: the physical, the mental and the spiritual. The three of them are to be developed together. If not, there is either no development or development that produces injustice and many victims. Prout was carefully thought out to create a development with equilibrium ("Pramá") and with harmony. The result will be the welfare and happiness of all. The PHYSICAL occupies all of the physical dimensions such as the physical body, the world of measurable phenomena, nature, natural resources, the fertility of the earth, the physical chemical elements, and the cosmic energy which acts on our world. The Prout system teaches how to utilize to the maximum the physical resources in such a way that is sustainable enough for all who live in the world today and for all who will come after us. But not only the humans, also the other created beings: rocks, plants and animals. The MENTAL consists of the universe of the human mind, the intelligence, the will, the imagination, the psychic life formed by emotions and our inner and archetypal sensibility. The human being should develop his or her mental capacities for self-development and the development of others, through just behaviour, the eradication of exploitive mechanisms and continual creativity in the face of new problems. The SPIRITUAL is that disposition of the human being to link the microcosms with the Macrocosm, to perceive the totality, to discover the other side of all things, the message that comes from the greatness of the universe. It is the capacity to contemplate, to venerate and to dialog with the Mystery that the religions call God or the Force that guides the universe. By the actuation of this dimension, the human being turns into a cosmic being. This is an infinite practice. We should strive to encompass all these dimensions in the process of sustainable development. The second characteristic of the Prout system is its viability. The followers of P. R. Sarkar in the entire world, as well as here in Brazil, do not stop with the theoretical comprehension of the human being. They are preoccupied with the viability of a practical and effective way. It is here that the system becomes attractive. The result of this pragmatic logic is a balanced economy ... in which the necessities and amenities assist the three dimensions of the human, in the physical, the mental and the spiritual. This system represents a humanistic approach to economics. It leaves behind the capitalist economy with its unlimited accumulation of goods and material services, and instead rescues the classic sense of attending to all human demands, including the radiant communion with the Supreme. I strongly recommend the reading and the application of this system in all fields. It will be especially useful in the Ecclesiastical Base Communities and other grassroots groups of reflection and action that try to improve the purchasing power of people. It functions as a critique of the dominant capitalist economic system and neo-liberal approach that excludes and causes massive injustice. It also critiques the system of real socialism because of its centralization and the rigid conformity that it demands. But principally it serves as an alternative for a truly human economy which, when it functions, will produce life and happiness for the people. Leonardo Boff, Rio de Janeiro -- A NEW SOCIAL PARADIGM BASED ON SPIRITUAL VALUES Market economics pretends to be a value-free objective science, describing timeless truths independent of ideology and cultural norms. Analysts are unable to consistently predict with accuracy what will happen next in terms of currency rates, economic growth, unemployment, property values, etc. This is due in part to the extremely competitive global economy that free market economics has created where the quest for profits is accepted as its ultimate value. Neoliberal economists preach the gospel that financial efficiency and success can be achieved through free market trade in any country. They portray economics as an objective truth, a fundamental law like the law of gravitation. They assert that denial of the right to maximize one's wealth, or any diminishing of property rights, would compromise the efficiency of the economy, and lessen the total output of which it is capable. To understand how the Prout model can transform our society, we must look at one of its fundamental differences with capitalism: their different attitudes toward private property. Capitalism adopted the ideas of the seventeenth century English philosopher John Locke who said that a human being had the right to use his or her labour to alter the gifts of Nature and other things and hence make them productive. Locke argued that by clearing an area of forest, cultivating the land and collecting the harvest, a person made it productive and hence had a right to own it and use it as he or she pleased. This unquestioned belief in the supreme value of private property is fundamental to capitalism. Such an individualistic attitude was embedded in the thinking of those who formed the United States. This attitude combined with a deeply-felt passion for personal freedom, which was seen as one's right to accumulate as much wealth as possible, and no government should have the legal privilege to take a significant portion of it away through taxation. This view, which dominates the world today, is essentially egocentric and lacks a holistic ecology of mind approach, that is it lacks a bridging between the three realms of existence (physical, mental/psychic and spiritual). It means that it is psychology deficient in understanding human experiencing and social interaction. It is also quite opposite to many indigenous perspectives and values, such as the indigenous peoples of North and South America and of the traditional societies of Africa, Asia and Australasia, who never thought like this. They did not believe that the land belonged to them; rather they believed they belonged to the land! Nevertheless usufructuary rights are necessary. These traditional cultures were more cooperative by nature and usually treated most of the land as a common resource. Most of them had disastrous encounters with land-grabbing and resource-stealing colonizers who possessed advanced weapons. Basic Principles What is the proper approach. It can be put down into one principle, which as stated by PR Sarkar is: The universe is the collective property of all. All people have usufructuary rights but no one has the right to misuse this collective property. If a person acquires and accumulates excessive wealth, he or she directly curtails the happiness and convenience of others in society. Such behaviour is flagrantly antisocial. Therefore, no one should be allowed to accumulate wealth without the permission of society. (Ananda Sutram 5:12, 1962) Sarkar goes on to elaborate in relation to worldly wealth and resources: The wealth and resources available in the crude, subtle and causal worlds should be developed for the welfare of all. All resources hidden in the quinquelemental world -- solid, liquid, luminous, aerial and ethereal -- should be fully utilized, and the endeavour to do this will ensure the maximum development of the universe. People will have to earnestly explore land, sea and space to discover, extract and process the raw materials needed for their requirements. There should be rational distribution of the accumulated wealth of humanity. In other words, all people must be guaranteed the minimum requirements. In addition, the requirements of meritorious people, and in certain cases those with special needs, will also have to be kept in mind. (Ananda Sutram 5:13, 1962) In relation to the psychological bridging necessary between wealth/resources and collective aspirations, Sarkar states: Society must ensure the maximum development of the collective body, collective mind and collective spirit. One must not forget that collective welfare lies in individuals and individual welfare lies in collectivity. Without ensuring individual comforts through the proper provision of food, light, air, accommodation and medical treatment, the welfare of the collective body can never be achieved. One will have to promote individual welfare motivated by the spirit of promoting collective welfare. The development of the collective mind is impossible without developing proper social awareness, encouraging the spirit of social service and awakening knowledge in every individual. So, inspired with the thought of the welfare of the collective mind, one has to promote the well-being of the individual mind. The absence of spiritual morality and spirituality in individuals will break the backbone of the collectivity. So for the sake of collective welfare one will have to awaken spirituality in individuals. The mere presence of a handful of strong and brave people, a small number of scholars or a few spiritualists does not indicate the progress of the entire society. The potential for ongoing or infinite physical, mental and spiritual development is inherent in every human being. This potentiality has to be harnessed and brought to fruition. (Ananda Sutram 5:14, 1962) Cosmic Inheritance P. R. Sarkar expanded upon the idea of belonging to the Cosmos and Nature that was shared by people of traditional cultures. Putting it in a personal sense - and that the cosmos and universe is a 'living' entity - he said, "The Supreme Consciousness is my father and the Supreme Creative Principle is my mother, the Universe is my native land and all of us are citizens of this cosmos". (Problems of the Day, 1968) We should consider humanity as one human family, and the universe as our common patrimony. It is a gift from the forces of Consciousness and Creation, which are in reality two inseparable aspects of the same Divine Being. Prout is based on this spiritual perspective. The Creator is not separate from the creation, but permeates and resonates in every particle of it. Nothing is mere physicality in the end. Einstein somewhat concluded that everything is energy - so even your human structure is nothing but a condensed form of energy or vibrations (crude frequencies). Even so-called inanimate objects are vital with latent consciousness. Every living being has existential value, in addition to utility value. Humans do not have the right to destructively exploit plants, animals, or the Earth, without regard for their well-being. The Creator - which can also be seen as our universal connection to all - invites us to use these things, but not to abuse them. Because of this spiritual outlook, Prout does not recognize private property as an absolute moral value. Sarkar wrote, "The potentialities of the world do not belong to any particular person, nation or state". (Problems of the Day, 1968) Also, the notion of property is one of law. In law, one does not strictly 'own' anything. Rather, one receives a title or estate so as to be legally entitled to some thing (whether at common law or by statute law). As native title scholars in Australia would know, for land, there can be various titles or interests such as the relative title of the sovereign state, the native title of its indigenous inhabitants and the freehold title or leasehold title of registered owners (or even mere licences to occupy). These may overlap. Collectively, like brothers and sisters in a human family, we have a duty and a responsibility to utilize and fairly distribute the world's resources for the welfare of all. The approach to be taken is determining the usufructuary rights amidst collective property. These for households may amount to a legally registered title and the preference here is that of the developing community titles or similar (which can have the characteristic of freehold or leasehold but are surrounded also with community responsibilities). Generally, for other resource allocations some form of co-operative shareholding ownerships should be developed. How would Prout consider the vast properties of land in Brazil, for example? The Bradesco Bank Group owns 900,000 hectares of land, the Antunes-Caemi financial group owns 2,250,000 hectares, and the foreign-owned Manasa/Cifec group owns over 4 million hectares, that is, 40,000 square kilometres! Most of this property is cleared to create pasture for the beef industry, which requires very few employees. At the same time, millions of unemployed farm labourers have no land to cultivate in order to meet their basic needs. Sarkar wrote: "Uncultivated [farm]land is a liability for the human race". "In Prout's system of agriculture there is no place for intermediaries. Those who invest their capital by engaging others in productive labour to earn a profit are capitalists. Capitalists, like parasites, thrive on the blood of industrial and agricultural labourers." (Economic Democracy, 1986) The Prout solution would be to start agricultural cooperatives to better utilize land and provide jobs to the unemployed. Another conclusion that can be drawn from the spiritual concept of Cosmic inheritance is that the life and well-being of humans is society's first priority, and it must always take precedence over all other financial responsibilities. Hence a Proutist economy begins by providing the minimum necessities of life to all people in every region, and then gradually elevates their standard of living. This is the moral starting point. Human Sentiments and Neo-humanism A sentiment is the emotional tendency to identify with whatever we like, whatever gives us pleasure. "Neo-humanism" a term coined by Sarkar in his book of the same title, is the process of expanding one's sentiment or allegiance from self-interest to an empathy and identification with an ever-larger portion of humanity. It is the required ecology of mind needed so desperately today. Most people feel allegiance to their family and a close circle of friends. In many parts of the world, membership in a clan, a tribe, a community, or even an inner-city gang is very important, too. A majority also feel that they are members or citizens of a particular region or nation, believing that they are more important than other nations. Sarkar calls this patriotism or nationalism by the name geo-sentiment. Favouring one's own nation at the expense of other countries is expressed in the slogan "My country, right or wrong!" and in anti-foreigner feelings. This sentiment provided an emotional reinforcement for colonialism and imperialism. Identifying more with one's race, religion, class or sex to the exclusion of other communities is known as socio-sentiment. Both geo-sentiment and socio-sentiment have led to countless tragic conflicts and wars that are, in the words of Sarkar, "the blackest spot on human history". Politicians who lead through sentiment may be very powerful, but they can lead their entire community or nation to destruction by not considering the good or bad consequences of their actions. The norm is for them not to adopt a holistic approach because of the lack of their own universal or spiritual outlook. Enlightened education that develops the rational, questioning mind is the antidote to these limiting sentiments; education causes one to expand one's identity to include all humanity. Such humanists feel pain when they hear of the suffering of any group of people on the planet. They commit themselves to social justice, service and ecology. Humanism originated in Europe during the Renaissance as a reaction against the dogmas and domination of the powerful clergy of the Catholic Church, who demanded blind faith and total obedience. Consequently, many Western humanists rejected the idea of a transcendent God outside of or beyond human experience. Instead they relied on logic, scientific enquiry and reason. The rejection of God forced humanists to search more deeply and discover the personal and political significance of such concepts as freedom and equality. They struggled to find a more natural and rational morality. Quickly, however, they ran into the problem of relativism. "Freedom, equality and fraternity" was the humanist cry of the French Revolution, yet it soon became an empty slogan. Freedom from what? Equality for what? The defect of humanism is that the purpose of life is not understood or made explicit. Humanism has other limitations. If it is based on internationalism as in the case of the United Nations, then it will be plagued by political differences and jealousies, just as that organization is. If it is based on the concept that there is no Divinity, that there is no higher consciousness within us, then it becomes analytical and materialistic. The philosophy of humanism may also lead one to neglect other species, to consider them inferior and to exploit them for human welfare. This has also been called speciesism or anthropocentrism. Overcoming this limitation means including animals and plants and all of life in our definition of what is "real" and "important." While human beings are clearly the most evolved species on this planet, we should expand our empathy to include love and respect for all beings, both animate and inanimate, in the universe. Thus, an outlook based on universalism or Neo-humanism is one which recognizes the spiritual family of humanity which transcends nations. It teaches us to liberate our intellect from ego, family, geography, social class, religion and anthropocentrism and establish it in a spiritual ecology. All human beings belong to one human family and are the children of one Supreme Consciousness. The world's happiness is my happiness; the world's sorrow is my sorrow. Any political leader who merely plays on the sentiments of geo-sentiment or socio-sentiment will inevitably constrict the development of human society and that of the human psyche. A New Definition of Social Progress According to philosophy and science, each and every entity in this universe is moving. However, movement only has meaning when it is directed towards a goal. According to Prout, social progress is movement that is directed toward the goal of well-being for all, from the first expression of ethical consciousness to the establishment in universal humanism. Universal humanism is a very expansive concept which includes physical welfare and security, intellectual stimulation and encouragement, and spiritual growth. Most people today have very little idea of what such a society would look like. Primarily, society is dominated by lower tendencies and lower sentiments as these are easy for people to fall into and simple manipulative tools for politicians, media and others with psychological power in society. Universal humanism has some analogy to the hierarchy of human needs paradigm developed by Abraham Maslow in his model of humanistic psychology. These range, in ascending order, from the physiological, to safety, a sense of belonging and love, esteem, and self-actualization. Lower needs must be met in order to progress to meeting higher needs. At the level of self-actualization, individuals have most physical and psychological needs met and are free to be altruistic and to develop their higher potentialities. Above this level is what Maslow called the transpersonal. Activity here is purely spiritual, characterized by meditative introspection, perfect contentment, complete unselfishness, feelings of harmony and oneness with the universe, and the experience of higher states of consciousness. According to Maslow, this model enables one to determine "better" or "poorer" societies, the better ones gratifying all basic human needs of the population and permitting self-actualization. Accordingly, Prout also has as its principle that of providing minimum necessities to all through adequate purchasing capacity. Only then can the economy be said to be at the beginning of efficiency and equity. But this is only the beginning. A society in this true, holistic sense means a group of people moving together towards universal humanism. P. R. Sarkar often used the analogy of humanity as a family, or of a group of people travelling on a pilgrimage who stop whenever one of their group is injured or falls sick. He quoted American poet Carl Sandburg: There is only one man, and his name is all men. There is only one woman, and her name is all women. There is only one child, and its name is all children. ("Timesweep" in Honey and Salt, 1963). Human society should facilitate the collective movement and growth of all individuals. This implies a degree of collective consciousness and social cohesion or solidarity. People commonly associate the word progress with an increase of material comfort, or with more sophisticated technology. However, Sarkar proposed that no true progress is possible in the physical realm. All physical things eventually decay, and whatever physical strength one builds up can be lost by accident, illness or old age. Every physical invention, while making our lives easier and more comfortable, creates contrary problems, dangers and side effects. In the past, when people walked or rode animal carts, no one suffered critical injuries in accidents - now tens of thousands die in automobiles every year. It can also be seen that increases in knowledge, communication and mental activity are not always truly progressive and conducive to one's deeper well-being. Whatever we learn can be forgotten. Stress, nervousness, depression and mental disease are much more common among intellectuals and educated urban populations than among less educated village people. This is especially true in an imbalanced or materialistic society. The spiritual development of human beings is comparatively more rare. It is a process of expanding one's consciousness to link with the Infinite, to reach a state of perfect peace and infinite happiness. It is the source of true wisdom, inspiration and unconditional love for all. Knowingly or unknowingly all human beings are seeking this state of consciousness, beyond pain and pleasure. The endeavour to attain this blissful state is the human quest known as spirituality. Prout asserts that this spiritual longing is inherent in every human being, though individuals experience it at different times in their lives due to various factors. Hence spirituality is the personal endeavour to experience the Infinite, and is not the same as organized religion. It is possible to achieve absolute spiritual freedom or liberation - this is the union of unit mind so that it associates with the Cosmic or Universal Consciousness - so that there is Oneness. For that spiritual practices are required. Whereas absolute freedom does not exist in the physical or mental realms - as these realms are entirely relative (and everything relative is subject to the process of generation, operation and destruction). Therefore Prout accepts that all physical actions and intellectual expressions that accelerate the speed of spiritual progress to this state of infinite well-being should be considered to be progressive. For example, guaranteeing the minimum necessities of life to all people will give everyone peace of mind, freeing them from worries about inability to buy food, pay the rent, or provide clothes, education and medical care for their families. Just as in Abraham Maslow's model, this physical and mental security will allow people to develop their higher mental and spiritual qualities. Hence designing an economy that provides people with the opportunity to earn these basic needs can clearly be considered progressive. Unfortunately, much learning today has become almost entirely western oriented. This has a very individualist orientation at the end of the day. The truth, however, is that human beings have two tendencies - to cooperate in interdependent, mutually supportive ways and to grow as autonomous individuals. Cultures must balance these tendencies or expressions and as a minimum you can say there should be 51% collective interest and 49% individual interest. Western thought entrenches in an unharmonic way the individualistic mode, but 70% of the world in contrast live in collectivist cultures. Western ideologies distinguish out the ego as being of main importance. This is a gross failure in understanding psychology and the overall aspects of consciousness that make up the human being. The tragic result is disharmony. Even mildly progressive political parties have succumbed to the notion that individual right are the moral law and that human rights are to do with individual freedom, but at the same time they try to promote ecological and environmental values. However, if a holistic perspective is not adopted by taking account the totality of existence, a progressive ideology and understanding will not arise. Loss of Ecological Balance or "Pramá" Life on Planet Earth exists in an inter-connected web of living organisms with their surroundings in a state of dynamic balance. Nothing in Nature is static or unchanging. The struggle to survive, the interdependence of animal and plant species, the rapid adaptation to suddenly changing conditions caused by the seasons, storms, fire, floods and other phenomena reflect the constant dynamism of Nature. P. R. Sarkar introduced a Sanskrit word, pramá, which means dynamic equilibrium and dynamic equipoise, to describe this relationship of shifting, vibrant forces. It is a good description of the natural environment. The interdependence and interrelation of all different forms of life is astounding. From the single cell bacteria to the most complex animals, each creature inhabits its niche and plays its unique role. The cycles of birth, life, death and decay continue in a fluctuating state of balance. In fact, one can view Nature as a factory that produces no waste at all - everything is recycled. There are presently about 40,000 species of vertebrate animals, 250,000 species of plants and several million species of insects and micro-organisms inhabiting our planet. Each species depends on others, so the extinction of one may itself cause the extinction of up to ten others. Unfortunately today, at the beginning of the twenty-first century, it is estimated that 15% of the world's organisms will probably become extinct over the next 20 years. Human beings have polluted and destroyed natural habitats, flora and fauna to such an extent that the very potential of our planet to sustain life is threatened. Acid rain, rising temperatures caused by the greenhouse effect, ozone depletion, deforestation and desertification are all dangerous ills that extend far beyond national boundaries, endangering everyone. Nature has lost its pramá, its dynamic equipoise, because our human society has also lost its balance. The lack of pramá or balance and equipoise in society is apparent in all three spheres of existence - physical, mental and spiritual. This imbalance has occurred in both individual life and collective life. According to Sarkar, when pramá is lost, the system passes through three stages: first derangement, then disruption and finally degeneration. This means that when balance is lost, first the biosystem or social system is disturbed, then its normal functioning is forced to drastically change, and finally its very existence is endangered. In the words of Sarkar, "Human society today has reached the state of degeneration. As a result, the human society is lost in the wilderness of economic bankruptcy, social unrest, cultural degeneration and religious superstition." (Prama, 1987) Examples of this loss are not hard to find in our human society: intolerance, breakdown of the family, exploitation, religious fanaticism, widespread pornography and exploitation of women, drug and alcohol abuse, ever-rising crime rates, children killing other children, child slavery, environmental destruction. This same type of breakdown can be observed taking place in the lives of countless individuals. For example, first nervousness, confusion, adopting unhealthy habits; then distrust, selfishness, self-destructive behaviour, lack of purpose, recklessness, uncontrollable anger; and finally hopelessness, depression, thoughts of suicide. Mental problems are now considered the norm amongst 25% of the population, as if this is to be accepted and lived with rather than transcended. How Pramá Can Be Restored To restore pramá in individual life requires adopting a wholesome lifestyle. Eating a nutritious and balanced diet, doing regular physical exercise, abstaining from tobacco and intoxicants, being part of a positive support group or community, volunteering service to the needy, doing some type of daily silent meditation - all these are essential to good health, a balanced mind and inner fulfilment. The fear in not doing so is merely the protection of the ego - a constricted view is felt to be safe, while an expansive or holistic view is seen as too challenging. To restore pramá in collective life, a step-by-step approach is also necessary. First, balance must be restored in the physical sphere of society. This requires us to make it a priority to create an economy in which the minimum necessities of life are available to every human being: adequate food and water, clothing, housing, medical care and both primary and secondary education. Proper balance must also be re-established in each related field. For example, the agricultural system of each country or bio-region must be redesigned to sustainably provide a sufficient supply of the basic foodstuffs for the entire present population and its future growth. Only after this goal is achieved should the export of excess food be permitted. Industries must be redesigned to provide appropriate technology to meet the basic needs of the local population. Converting profit-motivated companies into service-oriented, locally-managed industrial cooperatives can accomplish this. Each industrial enterprise must also be environmentally safe. To restore pramá on the mental level, we must encourage the local languages, culture and wisdom of indigenous peoples - with cardinal human values being the common human guidance. This will lead to a strong sense of cultural identity and eliminate inferiority complexes caused by indoctrination of the current dominant culture. A politically independent higher educational system that is free from all kinds of dogmas is also essential. On the spiritual level, society must encourage tolerance of different beliefs and religious traditions, and these must move ahead into the realm of pure spiritual understanding, along with free instruction in universal spiritual practices being made available to all. Finally, the balanced physical, mental and spiritual realms must be integrated to create a healthy, holistic society. These steps are needed to completely transform the present materialistic society into a spiritually-oriented, global human family. Meditation In the struggle for peace and justice in the world, we should not neglect our own peace within. Human beings possess an inherent thirst for profound peace and happiness. External objects cannot satisfy this inner longing, because the pleasure they offer is only temporary; instead we have to journey within ourselves to find that peace and happiness. Meditation is a profound practice dating back thousands of years, that has been evolved by mystics to help those who want to make this journey. The process is fundamentally simple: by closing your eyes, sitting straight and still, breathing deeply and concentrating the mind according to special techniques, you can gradually achieve deep peace and fulfilment. Meditation is a form of deep reflection on who we really are, a procedure for revealing hidden aspects of our identity and expanding our consciousness. It is known as the science of intuition, because it develops our higher levels of awareness. By penetrating beneath the social conditioning of everyday thoughts, meditation frees the mind from repressive dogmas. It can help us see through the veil of legitimacy that exploiters and opportunists use to cover their destructive and selfish deeds. Meditation offers many personal benefits as well: overcoming anger and aggression; cultivating will power and self-control; improving self-esteem and mental health; increasing memory and concentration; surmounting insomnia, depression and loneliness; overcoming inferiority, superiority, fear, guilt and other complexes; calming the mind; expanding understanding and tolerance; developing a balanced, integrated personality; and awakening wisdom, compassion and love. Prabhat Ranjan Sarkar, the founder of Prout, was also a spiritual master who had the goal of creating a spiritually-based society. The field of transpersonal psychology recognizes six elements common to authentic spiritual practice: - Ethics: purifying our moral character so that we do not harm others - Emotional transformation: moving from a negative emotional outlook to a positive one - Attentional training: learning to calm, centre, and direct our mind in order to master and transform it - Redirecting motivation: purifying our intention, and moving away from selfish desire, towards selfless service - Perceptual refinement: developing the ability to tune in to the subconscious layers of our mind - Cultivation of wisdom: realizing ancient universal truths and cultivating unconditional love for others. These six elements are integral to any authentic meditation practice. They illustrate well the link between personal spiritual development and social change. The world needs not only new social and economic structures that are just and democratic, it also needs people who are better, stronger and less selfish. For this we need to make systematic, liberating changes in ourselves. Revolution begins from within. Prout, the Progressive Utilization Theory, is the socio-economics of all-round liberation. Therefore Prout advocates economic liberation for all, not economic liberalism. As a socio-economic theory, Prout is not concerned solely with economics but encompasses the whole of human individual and collective existence - physical, social, political, mental, cultural and spiritual - within the paradigm of integrated growth. The cardinal values of Prout are those of neo-humanism, which takes into consideration the good and happiness of all living beings; plants, animals and human beings. Adapted from "After Capitalism - Prout's Vision for a New World", Dada Maheshvarananda, Proutist Universal Publications Copenhagen, Washington DC, New Delhi -- Alternative visions "Alternative visions are crucial at this moment in history. Prout's co-operative model of economic democracy, based on cardinal human values and sharing the resources of the planet deserves our serious consideration." - Noam Chomsky "Prout's vision is both holistic and systemic, with a concrete way of reorganizing society. It has the power to construct itself in a post-capitalist project. Prout is transforming and profoundly revolutionary, and I support all of its dimensions." - Marcos Arruda "Prout is very important to all who yearn for a liberation which starts from economics and opens to a totality of personal and social human existence." - Leonardo Boff, Brazilian founder of Liberation Theology "Sarkar's theory is far superior to Adam Smith's or that of Karl Marx." - Johan Galtung, Founder UN Institute of Peace Studies "P.R. Sarkar was one of the greatest modern philosophers of India" - Giani Zail Singh, Former President of India -- SCIENCE P.R. Sarkar * The proper use of things varies according to time, place and person. One must be progressive in the practical use of every object, every idea. Through progressive scientific research we have to make increasingly greater use of human potentials. In an era of advanced science, the use of tools and apparatus from a less developed era is by no means a sign of progress. The use of developed tools and materials, evolved through dynamic and progressive imagination, may create small or large obstacles in the way of society; you will have to face them courageously. Through fight and clash you have to march on to victory, to the path of vindication of universalism, the cherished goal of your life. (A'nanda Su'tram, 58) * Today some people claim that science is the root of all evils and that frequent new scientific discoveries and inventions have been creating quarrels and dissensions in human society, thereby pushing the whole human civilization along the path of destruction. It is evident that those who criticize science, in reality want to turn the onward current of life backward. This is wholly inimical to progress. Such an endeavour is indicative of a negative mentality. If science remains completely in the hands of materialists, the consequence will be hopelessness and despair. If conflicts among different classes go on unabated, people will eventually realize that only spiritual and moral revolutionaries can be the leaders of society. The majority of individuals as well as social problems can be solved by those spiritual and moral revolutionaries through the proper cultivation of science. (Abhimata, The Opinion, 122) * The population of the world is increasing rapidly. In fact, this has frightened many people. Under a capitalistic framework there are sufficient reasons for such fear. In those countries an increase in population means corresponding decrease in the property of the people. But there is no reason for such fear in a collective economic system. In the event of shortage in foodstuff and housing of the masses, we will convert barren land into green fields with cooperative efforts, and productivity will be increased by scientific advances. (Problem of the Day, 37) * My personal opinion is that atom bombs can never destroy human civilization totally, for human beings have not yet become intellectually bankrupt. So I cannot but come to the clear conclusion that humanity is sure to discover in the very near future a counter-device to forestall this atomic menace. And this will also conclusively establish the fact that science indeed has a great and sublime role to play in the sphere of human welfare. (Abhimata, The Opinion, 132) * It is a fact that the temperature of the sun will gradually decrease. One day it will become a dead star. The conversion of the sun into a dead star will mean a similar fate for its planets. The earth then will not be a congenial place to live. But the destruction of a particular planet or solar system does not mean the end of the human race. There are numerous other stars and planets in the universe. With the further development of science and with the help of interplanetary transportation, human beings will move to other planets. The dream of today will become the reality of tomorrow. ("The Future of Civilization")