PROUT Gems - 18

Welcome to another edition of PROUT Gems. Again this issues looks at vital
progressive principles that reflect the higher development of human
consciousness and its impact on social structures and policies while also
contrasting to those lower tendencies that are stifling human progress.

Dharma

--

Neohumanist Perspectives on World Peace

by Ac. Vimalananda Avadhuta

The attainment of world peace challenges human talent and ingenuity but is
not an impossible or utopian dream. World peace is attainable; it may even
be imminent.

Consider two events that caught humanity by surprise: the fall of the Berlin
wall on November 9, 1989 and the World Trade Center attack on September 11,
2001. The vulnerability of the mightiest nations on earth have drastically
altered world perception, and the world is still changing, especially
politically. An ideological confusion prevails and humanity once again
searches for an ideology.

Let us affirm humanity's smooth transition into a new era. Indeed, "humanity
has already crossed the threshold of a new era," claimed P.R. Sarkar in His
New Year's message in 1987-88.

Despite our advancements in various fields, we have yet to overcome
psychological complexes that interfere with social harmony. Social
psychology is guided by a combination of sentiments and complexes, which
affects our towering world leaders as much as common people. The world has
witnessed devastating wars and conflicts brought on by geo-patriotic
sentiments, socio-sentiments, feelings of racial supremacy, etc. We were all
thankful when the cold war came to a rapid, bloodless end.

The ideologies that guide people in their personal lives also guide them in
formulating social constructs and attitudes. Ideologies may be
matter-centered, self-centered, dogma-centered or spirit-centered. Let us
look at socio-political systems born from these ideological types.

The Marxist doctrine is essentially matter-centered. Nevertheless, it failed
to reliably deliver even potatoes and milk to its infants and people after
its 72-year-long experimentation behind a iron and concrete curtain. People
rejected Marxism and tore down the infamous Berlin wall. Today people live
in a prevailing ideological vacuum in the erstwhile communist states.

Capitalism is self-centered and mirrors the lopsided Darwinian law of
evolution where only the strong have the right to prosper. A capitalist
social structure works on the illusory ethos of mutual exploitation. "I am
free to exploit you and you are free to exploit me." In reality, the power
to exploit remains concentrated in the hands of the privileged. For the
majority, life in self-centered social structures degenerates into an
endless struggle for existence amidst plenty. It becomes insecure and
artificial, full of contradictions and uncertainties. One is forced to
question the glory of a prosperity that excludes so many.

Religious power structures are based on dogma-centered ideologies, which are
purposefully devoid of human rationality. Such structures use fear to coerce
support from the people, yet are incapable of meeting the basic needs of
their subjects. Dogma-centered social structures have never been
self-sufficient, but survive as parasites on socio-economic systems guided
by the other two ideologies.

While matter-, self-, and dogma- centered systems have come and gone, no
attempt has yet been made to create a social structure based on
Spirit-centered, universal, neohumanistic, and cardinal values. The Indian
philosopher P.R. Sarkar outlines such a possibility in his discourses on
Progressive Utilisation Theory (ie PROUT). Sarkar claims that humans are
inherently universal and spirit-centered by nature. While recognising that
humans have a lower nature due to the process of evolution, he recognises
that human beings are evolving and that evolution is always towards their
higher nature. However, throughout our history of collective living, our
leadership often promoted self-centered, dogma-centered and matter-centered
ideas. We must now move on to higher vistas.

No doubt, many are reluctant to sacrifice their political egos for cardinal
human values. Ignoring the most noble human wisdoms, they continue to push
their self-centered agendas. But it's too late for their games: individually
and socially we have reached a critical point on the curve of social
evolution. At this juncture, there may be only two options left: change our
value system or perish as a civilization.

What is Sarkar's Neohumanism, and how does he envision a spirit-centered
neohumanistic social structure? First, let us look at what it is not.
Neohumanism is free from the following three major shortcomings of the
prevailing political ideologies:

1. Geo-sentiment (nationalism, geo-patriotism);

2. Socio-sentiment, which promotes social inequality via, lets call it (i)
leftist matter-centered ideologies as these fail largely to take account of
the higher human nature and all subtle concepts associated with
consciousness, the denial of which will ultimately crudify humanity and lead
to inequity, and (ii) hatred related to largely right-wing, dogma-centered
philosophies including religious hatreds as well as racial, ethnic and
gender-based inequality; 3. Pseudo-humanistic sentiment, an essentially
self-centered outlook used to justify the continued plunder and degradation
of the environment. This can be seen as a type of warfare against other
species and the planet itself.

In contrast, Neohumanism is a happy blending of spirituality and
rationality, a move beyond left and right ideologies. Religious leaders who
forgo rationality invent dogmas and capture the allegiance of people by
infusing them with inferiority complexes and fear. Progressive rationality
without spirituality is dry and heartless. It creates matter-centered
structures, such as communism, which enslave and tortures humanity.
Neohumanism acknowledges the need for an approach that recognizes both the
spirit and the intellect. Leftist thinking is today tending towards the same
self-centredness systemic to capitalism, eg feminism is being demoted to
looking good in the corporate world and getting up the ladder at the cost of
the others.

Political ideologies throughout the ages have changed little, although the
collective psychology of humanity is yearning for an altogether new social
structure. Political ideologies are still polarized, amongst the masses and
within the leadership, at both local and global levels. Just recollect the
"balance of power" theory of the Cold War era. The polarization or
multi-polarization comes about due to the concept of competition and
advantage. All this leads to is a continual roundabout of ideas without a
direction that is necessarily elevating to human consciousness and which
denies higher human nature and this ultimately leads to internal frustration
and lack of self-worth. People then consider conformity to a low level or
standard of human existence and values to be the norm in order to cope.
Insecurity is the name of the game that is implanted and leads to easy
control over others, be it social, economic or political. Only the few
question war, poverty, etc. But they do have the power the reawaken the many
because elevating intellectual power is stronger than physical power and a
benevolent universalistic or spiritual outlook is more powerful than any
intellectual tendencies.

Although the Cold War ended more than a decade ago, world leaders today are
out to validate their own limited outlook, this time along cultural lines,
and, perhaps, not so "cold". That could be devastating indeed. Sarkar's
neohumanistic world order, based on the following principles, present a
positive new approach for obtaining world peace: A. A World Constitution,
incorporating the following: 1. A common penal code for all countries of the
world, 2. A guarantee that clothes, shelter, medical care, food, and
education are available to all people. 3. The preservation of all species of
plants and animals in their natural habitats wherever possible. 4.
Guaranteed purchasing capacity for basic necessities of life to all
citizens. 5. Four universal rights for all citizens on the planet: -The
right to spiritual practice commensurate with the elevation of
humanity, -The right to cultural legacy for upliftment of community, -The
right to education for all round development, and -The right to linguistic
expression of one's mother tongue. B. A World Militia - standing army;

C. A World Government - with more executive power than the current UN (the
only fear of world leaders in this regard is loss of position and facing the
challenge of working for one humanity not one's nation alone); D.
Neohumanistic education to awaken all human potentialities and put them to
proper use, particularly higher human capabilities and ethics. E. Creating
social leaders and local guides of high ethical standards, in good number,
and at all levels of society.

--

Hypocrisy to one's advantage

" The art of leadership ... consists in consolidating the attention of the
people against a single adversary and taking care that nothing will split up
that attention. " " What luck for rulers that men do not think. "

- Adolf Hitler


" I want to usher in an era of personal responsibility, and that begins in
the Oval Office. As President, I will restore honor and dignity to the White
House, and set a new tone of respect and bipartisanship in Washington. "

- George W. Bush, Campaign 2000

The hypocrite's psychology works as follows. Hypocrites formulate principles
and objectives without the least intention of materialising them. By
exploiting the name of a theory they serve their own purpose and that of
their group. But without making any effort to materialise their theories,
how will they be put into practice? They are obviously only for show. Such
hypocrites want to misguide the people by their tall talks alone. They
create disease in the minds of the people. Their aim is not to solve
society's problems. Rather, they are the chief cause for the downfall,
retardation and sad plight of human society. The present crisis in today's
civilization is due to them. Their theories are based on the psychology and
intellectual extravaganza of the hypocrite. You will certainly encounter
many such theories in the social sphere, the economic sphere, and other
spheres of life. This is not the problem of a single country, but of the
entire intellectual world. The crisis in civilization today is due to the
intellectual extravaganza of these hypocrites, these polished satans. The
exponents of the theory create a farce and are not interested in
implementing it, for their motive is simply to dupe the people. Behind all
this works the hypocrite's intellect, one factor responsible for the
failure.

---

Trade for Regional Self-Reliance

by Michael Towsey and Dhanjoo Ghista

"It is patent that in our days not alone is wealth accumulated, but immense
power and despotic economic domination is concentrated in the hands of a
few. ... This power becomes particularly irresistible when exercised by
those who, because they hold and control money, are able also to govern
credit and determine its allotment, for that reason supplying so to speak,
the lifeblood to the entire economic body, and grasping, as it were, in
their hands the very soul of production, so that no one dare breathe against
their will."

Pope Pius XI Encyclical "Quadragesimo Anno."

The powerful language used by Pope Pius XI conveys something of the
magnitude of the crime that is modern international finance.

It was not until the mid 19th century that economists became aware that bank
lending resulted in the creation of money (1) and most bankers did not admit
the fact until well into the 20th century. The gradual public realisation
that the privately owned banking system creates a community's money supply
at little cost to itself and reaps handsome rewards in the process, resulted
in the birth of numerous monetary reform movements - but never any
recognition that it really comes from and belongs to and for community
purposes. The present international trading system is also inherently
inequitable and requires thorough reform if underdeveloped countries are to
escape their plight.

Proposals for reform which are compatible with self-reliant regional
development are required. There are primarily two kinds of economic exchange
between individuals, corporate bodies, or nations -- barter, and the money
transaction. In barter, there is direct exchange of physical goods or
services. Or a central system can be created whereby multiple parties offer
goods or services in exchange for any other party's goods and services and
matters are kept track of by way of a debit and credit system. There is no
need for money since both parties agree that the quantity of goods or
services being exchanged are of the same value. It does not matter if the
goods are not exchanged at the same time. The essence of the barter
agreement is that goods received will at some agreed time be exchanged for
other goods of the same relative value. By comparison, in the money
transaction, goods received are exchanged for money. The cash recipient is
then free to do whatever. The two traders may never see each other again.
There is no agreement to have a later reciprocal transaction.

Both forms of trading have advantages and disadvantages. Barter can go ahead
without money and there is no chance of being caught with money one can't
use. One the other hand, barter is cumbersome in a fast-moving and complex
economy. Money transactions are convenient and flexible.

Since Bretton Woods and the emphasis on the U.S. dollar, poorer and weaker
countries have had to accumulate U.S. dollars so they could have a reserve
of money to enable them to engage in international trade because of the
emphasis on multilateral trade with money as the means of exchange (re
GATT). The only way to do this was to export more goods to the U.S. than
were imported. By this arrangement, the U.S. was able to accumulate much
physical wealth for as long as the exporting countries were prepared to hold
onto U.S. dollars. This would not have occurred with barter trading. Barter
trading should be used by countries of the undeveloped and developing worlds
as this system prevents one community gaining at the expense of another. It
means there is no reliance on U.S. dollar accumulation. There is a proper
appropriation and exchange of goods. The further two communities are apart,
whether in distance, culture, or politics, the more bilateral trading is the
preferred system. This principle should have been used to formulate trade
agreements in the reform of international trade.

Barter (whether bilateral or multilateral) trade is especially beneficial
for underdeveloped countries because it helps to isolate them from the
economic cycles (of inflation and depression) which originate in
exploitatively developed countries (with excessive wealth concentration).
Global inflation and depression spread through multilateral trading networks
where money is the means of exchanger rather like a contagious disease.
Bangladesh exports raw jute, animal hides, and some manufactured goods. It
imports foodstuffs and almost everything else. In the event of a global
depression, multilateral trading grinds to a halt and Bangladesh would
suffer greatly. By arranging barter trading agreements, Bangladesh could
lessen the impact of a global depression. Trade would be dependent on actual
goods and services which is really what the people need without the vagaries
of money ups and downs (2). Of course, there are administrative difficulties
with any system, but where the minimum necessities are paramount, barter
offers a more fixed surety that the trade will occur without capitalistic
profiteering intervening to upset relationships and there is more immunity
from the ups and downs of the international money market.

Another principle to consider is that there should be minimal trade of raw
materials and only where absolutely necessary. Secondary or processed goods
is what should be traded. Local industries should be established to utilise
local or primary resources. This benefits local industry, increases economic
security, and prevents drainage of capital. Manufactured or secondary goods
are less subject to price manipulation and command better prices than raw
materials. "Local raw material prices in the export market are subject to
manipulation and erratic fluctuations as they are currently traded through
speculative commodity markets which are controlled by vested interests." (3)

What about the principle that free trade offers the best possibility for
regional development. Well what really is 'free trade'. Here it must be
noted that what free trade should really mean is the absence of
government-imposed import and export duties so that prices of these
commodities will benefit the consumers when they reach the market for actual
consumption. The ultimate objective is affordability to the consumer. But
free trade also importantly means the absence of private speculators
controlling international markets. It does not mean unregulated trade. The
difference is extremely important. Free trade offers many economic
advantages for underdeveloped nations principally because it enables them to
dispose of local surplus. Import and export duties, tariffs, and trade
restrictions reduce the mutual benefits to be gained by trade. Despite their
rhetoric, wealthy western nations practice free trade only when it suits
their purpose. "Neither the capitalist nor the communist countries like the
free trade system because it is detrimental to their respective
self-interests. But there are free trade zones in the world which are very
bright examples of the success of this sort of system." (4) Fundamentally
lacking is any notion of mutual co-operation to directly enhance the
undeveloped and developing countries. So long as the capitalist system
prevails the competitive and profiteering objective with all its economic
inefficiencies will thwart the undeveloped and developing countries
benefiting noticeably right down to the village level with the current
concept of free trade which, as with capitalism in general, depends on the
religious notion of the 'invisible hand', ie mere superstition.

In formulating a trade policy, each economic unit should make a distinction
between raw materials and manufactured commodities and between essential
commodities and luxuries. The export of unprocessed raw materials is an
indicator of economic ill health. Rather, such commodities should be
converted into manufactured goods at the place of origin of the raw
materials. Manufactured commodities invariably command better prices than
raw materials. In the case of perishable agricultural commodities, excess
production depresses world prices, which benefits only the First World. But
canned and processed foods allow possibility of better prices. Research into
product diversification is another means to dispose of a surplus. (5)

Similarly, the import of essential requirements is a sign of economic
ill-health. While the free trade of semi-essential and non-essential
commodities is to be encouraged, the trade of essential commodities should
be regulated on a global basis to ensure that every citizen in the world has
the minimum essentials of life.

References

1. J.Pen, Modern Economics, Pelican, UK, 1980.

2. P.R. Sarkar, Prout in a Nutshell, Vol. XIII, Ananda Marga Publications,
Calcutta, 1987, p,.54

3. ibid. p.38

4. ibid. p.56

5. ibid. p.57

--

What Is a Cooperative?

Cooperatives are formed when a group of like-minded individuals join
together to accomplish something that each acting alone would never be able
to achieve. Successful coops have to grow from the energy and commitment of
the local people themselves. Coops are different to traditional private and
public sector enterprises. They represent a third way that integrates
economic and social objectives. Unlike the private sector, which tends to
concentrate wealth and power in the hands of a few, coops spread wealth and
power to each member equally. Unlike government, which tends to be remote
and unresponsive to the communities it is supposed to serve, coops are
driven by their members and reflect their needs. Cooperatives have a
tremendous advantage over both private enterprises and public enterprises:
coop members have a personal interest in their coop's success. The members
own the coop, so they are more likely to buy the coop's goods or use its
services. Shares in cooperatives are not publicly traded because the shares
are owned by the members. The members themselves decide how to spend the
coop's profits and how to transfer their shares or bring in new
shareholders.






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