Recently in Universalism Category

A Prout Convention was organised at 'Mahanayak Uttam Mancha', Kolkata on the 9th of September, 2007, by Proutist Universal (PU), Kolkata. Various eminent speakers spoke on different aspects of the socio-economic philosophy of Progressive Utilisation Theory (Prout), propounded by the great philosopher Shrii Prabhat Ranjan Sarkar. Three sessions were held during the convention apart from the inaugural session. The first session was on the 'Agricultural and Rural Development Policies of Prout'. The second session was on the 'Industrial and Economic Policies of Prout', and the final session was on 'Prout and Sadvipra Samaj'. During the lunch and breaks informative posters displaying the policy stances of Prout were displayed.

More than 500 people attended the Convention, which was convened by Ac. Tanmayananda Avt. on behalf of Proutist Universal.

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

"They stood up together to protect the honor of the sound that issued from the lips of a new-born babe churning the very core of his existence, the utterance that sanctified for him his first lesson of humanity" (~ Hasan Hafizur Rahaman ~)

There are certain days which remain ever memorable and sacred to certain communities. This applies to the 21st February. On this very day the people of East Bengal attained martyrdom by fomenting a revolution to save Bengali language as the official language of their country.

On 2nd - Universal Proutist Student Federation (UPSF) district conference. Fifty students attended. The conference was conducted by Central Organizing Secretary Ac. Tanmayananda Avt. Students distributed leaflets to colleges about the reservation policy (admission in educational institutions) of Prout. They also submitted memorandum to the District Magistrates about the defective reservation policy of the government.

National News Service, Kolkata - 7th August 2006: A casteless, dowryless and priestless revolutionary marriage took place at Dishari (Marriage Hall) in Salt Lake City of Kolkata on 4th August 2006 with a Sanyasini in saffron robes conducting the ceremony. Two Bengali speaking persons - a boy and a girl -of different castes were united in matrimony under the auspices of Ananda Marga founded by Marga Guru Shrii Shrii Anandamurtjii. The married couple were Sri Kaushik Maity and Srimati Manidipa Hazra.

Socio-economic units will not only have to fulfill peoples social and economic needs, but also their cultural aspirations. Culture denotes all sorts of human expressions. Culture is the same for all humanity, though there are differences in cultural expression. The best means of communicating human expressions is through one's mother tongue, as this is most natural. If people's natural expression through their mother tongue is suppressed, inferiority complexes will grow in their minds, encouraging a defeatist mentality and ultimately leading to psycho-economic exploitation. Thus, no mother tongue should be suppressed.

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.

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.

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.