Prout:
A Socio-Economic Theory for the New Millennium
by Dada Vedaprajinananda
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 similarities 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 humanity. 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.
Some theories are good in the theoretical realm but cannot be materialized
in the practical world due to changing circum stances. A theory
which has been developed after observing the economic situation
of the 19th century may no longer apply in the 21st century. Some
theories have been advanced by hypocrites who never had any intention
to materialize their theory, while others were put forward by logicians
who are content to live only in an abstract world and thus these
theories have no practical utility for society.
Sarkar contends that the best kind of theory is one which is based
on a careful assessment of events in the world and which also has
built within it the capacity to adjust to changing environmental
circumstances. The Progressive Utilization Theory is such a theory
which is based on an observation of society and also has within
it the means to maintain adjustment with changes in the world
Prout incorporates these concepts of progress and of utilization
in a theory which is defined in five fundamental principles:
1. "No individual should be allowed to accumulate any physical
wealth without the clear permission or approval of the collective
body."
This principle strikes at the fundamental weakness of capitalism
which allows a few individuals to accumulate wealth even if it results
in the starvation of millions. It clearly establishes the basis
of a collective approach to economic questions. While the principle
calls for limitations on the individual possession of physical wealth
which is something finite, it does not call for limitations on wealth
in the mental and spiritual sphere, because that is an infinite
treasure of humanity which should not be restricted. Under the Marxism,
this distinction between physical and psychic wealth was not understood,
and the severe restrictions placed on freedom of thought and religion
led to the downfall of most systems based on this theory.
2. "There should be maximum utilization and rational distribution
of all mundane, supramundane and spiritual potentialities of the
universe."
This principle encourages society to utilize all resources of the
universe to satisfy human needs. "Rational distribution",
means that the minimum necessities of all should be guaranteed but
that individuals who have contributed special services to society
should be given special rewards to encourage their work and to encourage
others also to contribute more to society. Rational distribution
does not mean equal distribution.
3. "There should be maximum utilization and rational distribution
of all physical, metaphysical and spiritual potentialities of the
unit and collective body of human society."
This principle refers to the utilization of human resources, and
states that a healthy society must develop the po tentialities of
all people. By denying large segments humanity chances for educational
and economic development, the present day society is not correctly
utilizing precious human resources. This principle also calls attention
to the need to balance collective good with individual good.
4. "There should be a proper adjustment amongst these physical,
metaphysical, mundane, supra mundane, and spiritual utilizations."
Here Sarkar is saying that society should inspire people to work
for the individual and collective good, and thus he urges that provisions
will be made so that all can earn their minimum necessities through
appropriate work. This principle also calls for society to make
proper use of comparatively rare faculties such as spirituality
5. "The method of utilization should vary in accordance with
changes in time, space and person, and the utilization should be
of a progressive nature."
This principle provides society with a means of adapting to changing
circumstances and also calls on humans to utilize scientific research
guided by Neo-Humanism in order to bring about the welfare of all.
Economy of Prout
How the principles of Prout could be applied in society is for the
moment a theoretical question as no country as yet has introduced
Prout. Also the means of implemen ting Prout will vary from age
to age. However, in Sarkar's writings and in the writings of other
Proutist commentators we can see how the principles of Prout could
be used to bring about an economic system that can best be described
as Progressive Socialism: a non-Marxist socialism based on Neohumanism.
In his writings on industrial and economic policies, Sarkar has
stressed the need to prevent economic exploita tion. Thus he says
that the important economic enterprises which supply people with
their basic necessities of life should not be placed in the hands
of private enterprise. Sarkar was also aware of the failings of
central governments to directly control such enterprises.
To organise an economy on Proutist lines requires a three-tiered
economy. Small enterprises employing few peo ple and which do not
deal with essential goods and services can be managed and owned
as private businesses (e.g. a small restaurant).
The second tier, which consists of the majority of enterprises,
would be set up as cooperatives, owned and managed by the people
who work in the industries. The workers would be the stockholders
of these businesses and would choose the management just as stockholders
do today. The third category consists of the largest enterprises
which employ large amounts of people and which have important effects
on various parts of the economy - the key industries (such as steel
production, energy, transport, etc). These should be managed by
either autonomous public boards or by local governments, but not
by central governments. This category would run on a no-profit,
no-loss system
Such a system would also follow the principle of economic decentralization
and this could be accomplished by re-organizing the economy on the
basis of self-sufficient economic zones in which there would be
balanced agricultural, industrial, and service sectors of the economy.
The idea of the Proutist economy is to provide a good standard of
living to all people and to see that economic power is not concentrated
in the hands of a few.
Theory of History and Government
To bring such a system into being requires new governmental arrangements.
Various socialistic experiments of the 19th and 20th Century ended
up in failure, disappointment and much worse. How this can be avoided
in the future is best understood by examining P.R Sarkar's new interpretation
of history which he delineates in the book Human Society.
Sarkar says that history can be understood as the cyclical dominance
of the different classes of society. His con cept of class is however
far different from previous, materialistic ideas of class. Sarkar
defines class by mental characteristics rather than physical or
materialistic concerns. He says that at the dawn of humanity the
dominant mentality or class was that of the Shudras - people in
whom matter is dominant over mind. These people were primarily concerned
with the struggle to survive. Throughout history the toiling people
concerned with physical survival belong to this class of Shudras
or workers.
Sarkar notes that leadership of society then passed into the hands
of people with another mentality. The class of Ksattriyas (warriors)
developed the mentality that "with my physical force I will
overcome the world (matter)".
From the times of the Neolithic period and throughout the period
known as "ancient history," this class ruled society.
The chronicles of wars fought by the great civilizations of the
Middle East are an example of this age of warriors.
With the further evolution of society another class rose to predominance.
The Vipras or intellectuals had a different approach to the conquest
of the world. They thought, "With my mental force I will overcome
the world." Thus in the Middle Ages, ministers, advisors or
priests (popes, imams, etc.) held the real power of society even
though warrior-kings were often the nominal rulers. This intellectual
class brought about psychic and sometimes new spiritual ideas, but
they also exploited society and are responsible for the religious
wars of that time.
The cycle of society is always moving. The intellectuals ceded their
authority to a class of Vaeshyas or capitalists who created the
industrial and commercial revolutions that ushered in the modern
age. The mentality of this class is to use mental strength to accumulate
wealth. Just as the warrior age had a particular type of government,
monarchy, and the intellectual age had its variation of monarchy
which Sarkar calls ministocracy, the age of capitalism saw the rise
of democracy. Currently most countries of the world are in the capitalist
era.
According to Sarkar this Vaeshyan era is near its end and it will
finish with social revolution of economically, politically and psychologically
oppressed masses. Following revolution, the age of warriors will
come again.
But is the future of civilization so dim that we can only expect
revolution and military dictatorship in the future? Sarkar's theory
holds forth another possibility. He says that the best arrangement
is for the evolution of a declassed human whom he calls the Sadvipra.
The Sadvipra is a spiritually and morally based revolutionary who
works against the exploitation of any particular class. The problem
with most social changes in the past is that inevitably the class
which initiated the change eventually ended up exploiting the other
segments of society. The only way to avoid this is to create Sadvipras
who will work for the rights of all.
The political concept of Prout is based on establishing an electorate
composed of spiritually developed people. Democracy of the present
day will have to be reformed. Today democracy, although better than
any other system yet introduced, has a number of weaknesses. First
of all there is no provision for the economic rights of the people
and democracy has even been the preferred government of powerful
economic interests who can easily buy their way into influence and
power. In addition there are three basic qualities often lacking
in the electorate which insures that a very poor standard of leaders
are elected year after year.
The three qualities are as follows. Education: where many illiterate
or uneducated people vote then unscrupulous politicians take advantage
and get votes easily through dishonest practices. This is particularly
prevalent in the less developed countries. Morality is another quality
that is missing. If more than 51 per cent of people are dishonest,
then dishonest people can be elected. Another missing ingredient
is Socio∫economic-political consciousness. Mere education
is not enough. Those voting must know what they are voting for or
else they will easily be misled by opportunistic politicians. Thus,
Sarkar says that the standard of education, morality and socio-economic
consciousness must be raised and from amongst such a public, real
leaders with the spirit of social service (the Sadvipra) can then
emerge and serve society. With such universalistic leadership, humanity
can reverse the weaknesses of the present period and will be able
to set up a social and economic system which is rational, just and
truly progressive.
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