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"According to PROUT, economic exploitation involves the unrestricted plunder of the physical and psychic labour of a particular community together with the natural resources in their local area. In PROUT’s view, exploitation is not confined to only economic exploitation, but includes psychic and spiritual exploitation as well. The final and most dangerous form of economic exploitation is fascist exploitation. In order to canvass national support to justify their exploitation, the imperialists popularize the theory of nationalism. They portray their exploitation as rational and constitutional and based on the national interest. The British imperialists, in order to legitimize their exploitation, embraced nationalist theory. Following the example of the British, Mussolini of Italy and Hitler of Germany moved along the same path.

When communist imperialism was established after the Second World War, the Soviet leader Joseph Stalin propagated the concept of the Slavic supremacy. Likewise, the Chinese leader Mao Zedong built up Chinese superiority. As soon as an imperialist power is transformed into a fascist power, it spreads out its tentacles to psychically and culturally oppress a vanquished people. To perpetuate unhindered economic exploitation, psychic exploitation starts almost simultaneously. Where psychic exploitation is used to further economic exploitation, it is called “psycho-economic exploitation”.

At the very outset, the fascist exploiters select a weak community which inhabits a region rich in natural resources. The fascists socially and culturally uproot the victimized community by imposing a foreign language and culture on them. Because the local people cannot easily express their individual and collective feelings and sentiments in a foreign language, they develop a defeatist psychology and inferiority complex with respect to the exploiters. This defeatist psychology destroys the natural spiritedness and will to fight of the local people, and the fascists skillfully utilize this golden opportunity.

The primary interest of the fascist exploiters is to gradually suck the vitality of the local community so that they can pillage and plunder their natural resources, but if necessary they will even obliterate the local community from the face of the earth." ~ Shrii Prabhat Ranjan Sarkar

With the goal to serve in the time of need, Amra Bengali has been active in the past and will continue to be so in the future. While communists oppress, capitalists exploit, and Hindis impose their cheap pseudo-culture on the great people of Bengal, there is a crying need today for new leadership, a new movement and a new socio-economic, political ideology to free all Bengali speaking people from their present state of oppression and exploitation and restore this rich and ancient culture to its former heights of glory. - Dinabandhu Maity

Political economist Prabhat Ranjan Sarkar defines the term "evolution" as the accelerated movement of a social cycle. "Revolution" he defines as acceleration of that movement by the application of tremendous force, and reversing the movement of the social cycle by application of tremendous force is called "counter-revolution." Using Sarkar's definitions, and considering the time period, considering the collective worldview of most white southerners towards African-Americans in 1860, what happened in the immediate aftermath of the American Civil War during the Emancipation and Reconstruction Era can only be defined as a revolution. - Garda Ghista

The task for this paper is to locate the works of Shrii P. R. Sarkar in a range of classification schemes and at the same time to make these schemes themselves problematic. In general, we find Sarkar's works exemplary for the following reasons. In terms of economy, his work is strong on both growth and distribution dimensions. Sarkar is also eclectic in his theory of political-economy drawing on market and regulatory mechanisms. Alienation is a result not of private property but of the concentration of wealth and of the location of the self in a materialistic paradigm. Sarkar's Prout manages to satisfy survival, wellbeing, identity and freedom needs. Market models are strong on freedom but weak on wellbeing (especially at the periphery). Local "small is beautiful" models are strong on survival, wellbeing and identity but weak on the freedom dimension. Sarkar also takes an eclectic model of epistemology having a range of ways of knowing the world. He also takes a layered "deep and shallow" view of the nature of reality. Finally, and this is the centerpiece of the argument, Sarkar's social theory combines linear, cyclical and transcendental dimensions, thus avoiding cultural exploitation and fatalism, and accentuating ancient, modern and postmodern constructions of the social and the economic.

Having progressively crossed the different evolutionary stages since the distant past human beings have at last reached the present stage . The journey has not been solitary: People have advanced together in society. Even in the primitive past, humans lived in clans and tribes, for alone they could not easily procure the means of livelihood. An individual who totally shuns collective life finds existence difficult, for humans are essentially social beings. Whenever one thinks of a human being one automatically thinks of the society in which he or she lives. Human existence is thus two-sided - individual existence and collective existence - and as such it has two sets of values : social values and human cardinal principles.

In 1613, when a British company by the name of the East India company was granted permission by the Mughal emperor Jehangir to start their trading activities, nobody imagined that the British would one day rule India. Starting from the West coast they gradually established their centre on the East coast and in Bengal. Bengal was then under Mughal rule. In 1717, Murshid Kuli Khan was appointed as the Subadar (administrator) of Bengal. At this time, Bengal was for all intents and purposes independent, though nominally it was under Mughal rule. In 1756, after the death of Nawab Alivardy, Sirajuddaula, who succeeded him, was the last independent ruler of Bengal. Lord Clive was then the governor of the East India Company in Bengal. Lord Clive hatched a conspiracy with the commander in Chief of Nawab's army, Mirjafar, and defeated Sirajuddaula in the battle of Palashii in 1757. After this victory, the British aggressively expanded their domination of India.

As you know, physical pabulum is limited, so the mind continually runs from one thing to another. This process goes on in a never-ending order. But in the realm of intuition the goal is infinite. When aspirants come into this realm, their desires, their longings, are fully satisfied. Thus the controlling point is the spiritual order. Because the spiritual order is infinite, human beings have no control over it, but as the physical realm is finite, human beings can increase their sphere of activity in this realm. The attempt to do this is a never-ending process, and there are infinite permutations and combinations in this endeavor, but the latent hunger in human beings will never be satisfied in this realm. The quest to satisfy this hunger can at best only lead to the threshold point of spirituality. As human beings progress towards the realm of spirituality, they are helped on the one hand by Prout, which guarantees minimum requirements and maximum amenities, and on the other hand by neo-humanistic outlook, which removes disparities. These two approaches help human beings in their progress and elevation. Finally the existential faculty merges in the Supreme.

"Pragatishiila upayogatattvamidam' sarvajanahita' rtham' sarvajanasukha' rtham praca'ritam"

[This is the Progressive Utilization Theory, propounded for the happiness and all-round welfare of all.]

A developed economy should consist of four parts - people's economy, psycho-economy, commercial economy and general economy. This quadri-dimension of economy is a vast ex�pansion on the contemporary and co-contemporary conceptions of economic activity.

Most economists today understand only a little of the principles of general economy and something of commercial economy; but both of these parts are still in an undeveloped stage. People's economy and psycho-economy are totally over-looked by modern economists, and as such could find no place in the present mode of economic thinking.

It is not proper that one person will snatch away the morsels of food from the mouths of others. So there has been a need to introduce a system where all human beings would distribute the entire wealth among the collective body in a collective way. Unfortunately, no great person ever did this in the past, nor did even Ta'raka Brahma [the advent of the Supreme Liberator] do it. It was not done, therefore the problems and difficulties in collective life have continued. Because of these shortcomings, human life is full of pain and misery.

Shrii Prabhat Rainjan Sarkar propounded the Progressive Utilization Theory (Prout) in 1959 as an alternative to capitalism and communism. All his ideas are enunciated in Prout in a Nutshell, Neo-Humanism in a Nutshell, Human Society - Parts 1 and 2 and A Few Problems Solved. In this article, I elaborate on his contribution to humanity in the area of political theory.

The experience of contemporary history has exposed the fallacies of cherished social, political and economic ideas, classical as well as revolutionary. The world is full of opportunities - material, mental and spiritual - and so to build a better and freer society is a practical possibility. Yet we are observing a process of social decadence, moral degeneration and the collapse of values which is corroding the springs of human action and corrupting the ideals of a civilized life. Failure and disappointment are bound to follow from attempts to solve the problems of our time with the ideas of previous centuries. These ideas emphasized material progress and scientific development.

However, the mental makeup and moral standard of the civilized community have not matched the level of material progress. In other words, the development of civilization - refined cultural progress - has proven far slower than scientific development.

The civilized world in this century has been confronted with new problems that seem to baffle human intelligence, which is probably inevitable if solutions are defined on the basis of old ideas and theories. Communism, which promised material well-being and security in a socially regimented and spiritually enslaved life, has collapsed, creating disillusionment about revolutionary ideals.