Category Archives: Revolution

Revolutionaries Should Practice Yoga

By Trond Øverland
Written for Prout (Delhi)

As is commonly known, the job of revolutionaries is most challenging. They have to deal with all three aspects of time in quick succession. Revolutions are processes of rapid change driven by pressing, irresistible forces. If revolutionaries cannot move swiftly from the past towards the future, they might end up as the proverbial children of the revolution, consumed by the very same uncompromising changes that they themselves initiated.

Two critical issues in particular rise with the onset of the fury of revolutionaries:

  1. How can they remain unattached to their firebrand ideals, ways and means that possibly become outdated with the passing of time?
  2. How will they behave justly towards anyone perceived to stand in the way of their revolutionary ideals?


Perhaps no one ever pondered the nature and science of action as deeply as Lord Krsna did. The teachings of this world teacher of truly free will are preserved in the Bhagavad Giita, the concluding 18th chapter of which states (verse 14):

"The five essential factors of any action are its circumstances (body), the doer, the tools or instruments (senses), the styles or kinds of effort, and Divine Providence."
(Adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛithak-vidham vividhāśh cha pṛithak cheṣhṭā daivaṁ chaivātra pañchamam.)

Here Lord Krsna states that there are innumerable individual and collective bodies, such as plants, animals, human beings and their various associations binding them in mutual associations. These assemblages and combinations – family, class, caste, community, nation, region, continent, etc. – constitute the circumstances of any political, socio-economic, cultural, and other actions. Individual and collective doers (kartā) execute those actions (karaṇaṁ) by various means (pṛithak-vidham),* and in various ways or styles (pṛithak cheṣhṭā).

In this way, our world is constantly dominated by innumerable wills and their varying patterns of conduct and behaviour. In such a stupendous mesh of multifarious motivations and diverse ambitions, what is the way to secure non-exploitative, fair governance in a world where everybody may progress freely physically, mentally and spiritually?


As is widely known, the Bhagavad Giita is not only a technical manual of consummate deeds. It is "the Bible of Yoga", the ultimate exposition of enlightened action.

Perhaps this piece of universally recognized literature is not simply a rendering of what Lord Krsna may have told his friend Arjuna on the battlefield. Possibly it is the collection of his life-long teachings to humankind, poetically framed to take place on “life’s battlefield” (that coincides with the very battlefield of the historical Kurukshetra war). In any case, the Bhagavad Giita merges worldly action and the practice of yoga into a profound message and practical recipe of true humanity.

According to Prout, society’s real leaders and revolutionaries must be Yogis. Without directing spiritual light towards the centre of human endeavour and ambition, all our actions will gradually and finally backfire as far as the welfare of living beings is concerned.

The Supreme Divinity is life's mystery and reality. It is the factor on which all other elements depend for their recognition and fulfilment. It is our Soul and the very definition of Yoga:

“When the unit consciousness merges itself fully and is finally identified with the Supreme Consciousness, Shiva, that is called yoga.”
(Saḿyoga yoga ityukto jiivátmá Paramátmanah.)

This shloka, which Shrii Shrii Anandamurti ascribed to Lord Sadashiva, provides another philosophical basis for the concept of the rule of Sadvipras. It explains that the ultimate unity – Yoga – is the merger of our individual soul with the Supreme Soul. In this merger the individual rises above worldly relativities and beholds Supreme Reality beyond temporal and spatial relativities.

From both the shlokas above we can extract Prout's principle of value-oriented leadership; its idea of the paramount importance of morally and spiritually enlightened revolutionaries – sadvipras. According to Prout, the only way is sadvipra samaj, the society of the morally and spiritually enlightened, whose minds (vipra) remain embedded in the Supreme (sat). It is both a wedding of souls and a socio-economic system where Divine Providence, the fifth factor of Lord Krsna’s formula of action, is properly fixed at the political centre of society:

“In the nucleus of the social cycle, spiritual revolutionaries (sadvipras) control the cycle in order to liberate all.”
(Cakrakendre sadvipráh cakraniyantrakáh.) – Ananda Sutram 5:2

The merger of the individual with the Ultimate Oneness makes for a just society where no individual and group are discriminated against. The Universal Soul observes and knows that there are no shortcomings, there is only divine potentiality everywhere and in everyone. A person or leadership wedded to this truth will tend to act in the interests of all and not only against someone. Spiritual Yoga, therefore, is the way and mode of fair policy. 


The Supreme Soul is independent of the past, the present and the future. It is one with all but wedded only to Supreme Truth. While navigating and sorting out life's trials and tribulations, human beings therefore require regular daily practice of Yoga. It is the way to remain inspired by the Divine while steeped in all sorts of worldliness. In order to increase morality – the practical value of spiritual ethics – and not diminish it, human beings must practice Spiritual Yoga on a daily basis. This reality is true for revolutionaries, politicians, and also for all others involved in the evolution and revolution of human society.

Proper yogic training and spiritual self-analysis bring about synthesis in life.** Synthesis is just another name for spiritual truth, and the path of Yoga is the practical way for its actual realization. Yoga yields ultimate success and achievement, without which life remains unfulfilled, incoherent and ultimately tragic. Analysis alone takes life apart; analysis by itself does not create new life and vigour. Only Yogic synthesis brings about renewed energetic change and increasing meaningful purpose.

The processes of both evolution and revolution must be directed towards synthesis and not analysis. Analysis may be a means but synthesis should always remain the fundamental aim and reason for any action. Adolf Hitler stated that love is weak but hatred is strong. He opined that love cannot be used to unite people and propagated nationalist socialism based on racial hatred. The rest is history. Actually, revolutionaries need the synthesis and Supreme Love of Yoga first and foremost.

When Ananda Marga Guru Shrii Shrii Anandamurti languished in jail during 1970s, a visiting follower asked him: “How do I know if I am making progress in my sadhana?” His Guru replied: “If your love is increasing and expanding you are making progress.”

Modern human beings live in a highly complex world. Their increasingly perplexing circumstances require renewed spiritual vision and steadfast divine endeavour for the goal of true human society to be accomplished. Individual and collective lives devoted to the realisation of the Divine and the good of all are the only guarantee against corruption of power and all sorts of exploitation. Hence the significance of spiritual Yoga in the personal and collective lives of revolutionaries becomes clear.

In order to bring about spiritual good in society, proper work has to be initiated in individual life. Spiritual Yoga practised individually as well as collectively is the mighty foundation that can carry all of us forward towards the increasingly blessed state of a spiritual society.


* Instruments, tools or senses.
** For the latest medical and other scientific findings on the benefits of yoga, please see and other available sources of authoritative information.

Nuclear Revolution In A Nutshell

By T N Das

Today revolution is in the minds of many, as economic inequality reaches unprecedented levels of injustice and as the world economy shows signs of further crisis due to the recent crisis in the Chinese economy. What we have seen in history with various political revolutions and what we have seen in recent times with colour-coded revolutions scripted by Western powers offers little hope for meaningful change. At the same time there are realizations of the need for a revolution in various intellectual disciplines due to the ongoing crisis of civilization that has brought humanity to its present state. There is in addition a need for a revolution in the realm of economics and agriculture which has been acknowledge by many. The advocates of these other forms of revolution generally shy away from facing the necessity of a revolution to end the current political and economic order of global capitalism. Shrii Prabhat Ranjan Sarkar integrates these various types of revolution seen in history into a holistic, comprehensive revolution known as Nuclear Revolution.

"Ideology has nothing to do with various
abstract or dogmatic doctrines."

Shrii Sarkar reveals three major aspects of revolution known as shástra, shastra and astra. Shástra means scripture generally but actually means, Shásanát tárayet yastu sah shástrah parikiirtitah – that which liberates one physically, psychically and spiritually by rationally inspiring one to dedicate oneself to a structured code of discipline. Shastra denotes that which protects the physical, the metaphysical and the spiritual existence. Shastra means the effort to control exploiters and their mafia by physical force like slapping, pushing or pinching, etc. Various forms of civil disobedience such as morchas, bandhs are also collective forms of Shastra. That is, in shastra there is physical contact and every possibility of shedding blood. Astra means to control or dominate others by using a weapon like a stick, knife, gun, etc. Here bloodshed will almost always happen.

What are the scriptures of revolution? Whatever inspires one with love for suffering humanity, animals and plants is a proto-scripture Whatever gives one the inspiration to dedicates oneself and to sacrifice and undergo hardship fighting for exploited humanity is a proto-scripture. Whatever gives one ideas about how to fight or how to solve a problem, how a particular type of exploitation work is also a proto-scripture. Ultimately however, the question is liberation – both internal and external, both individual and collective. To liberate the mind from debasing tendencies is a practical reality of spiritual meditation. To liberate Consciousness (Atman) from identifying with and being dominated by lower levels (kosas) cannot be done by an ordinary scripture. Revolution as we have seen involves changing the collective psychology. To change the psychology from warrior to intellectual or to capitalist is merely a change in the surface of the collective mind. To evolve higher levels of mind and to create new, elevating and benevolent flows in the collective mind requires tremendous psychic and spiritual energy or shakti. The very purpose of meditation is to acquire such shakti for such a true revolution.

Spiritual Revolution

Let us take a closer look at the definition of revolution of PROUT.

Tivrashaktisampátena gativardhanaḿ viplavah.
[Revolution is the application of tremendous force to accelerate the speed of the social cycle.]

How does an ordinary person acquire this tremendous kind of force. The fact is that even the most powerful revolutionary personalities are often unable to move a society even towards evolution let alone revolution as seed in the cases of Bhagat Singh, Blanqui, Che Guevara and others. Here one must be clear about energy, power or shakti. Energy of the universe is something we know to some extent. But the radiant spiritual energy that could move a young peasant girl like Saint Joan of Arc to lead an army to liberate her country from British rule, the omnipotent divine love that could lead an ordinary scholar like Chaitanya Mahaprabhu to become transformed into a revolutionary of divine love who could even make the extremist Pathans of Afghanistan dance, singing the Lord’s Name is beyond the imagination of most people. This is the kind of energy that can create a true revolution or nuclear revolution.

The term “shakti sampát” refers to the descent of spiritual energy due to divine grace. This is a mystery or fantasy to ordinary people but to those initiated into Tantra meditation it is a practical reality. This spiritual energy strikes at the primordial spiritual force at the base of the spine. Tantra refers to “tiivra” or “tremendous” amount of grace as the type of grace that can radically transform a person in a very short period of time.

Most of the time, our mental energy is wasted in countless thoughts, sentiments, passions, instincts, propensities and so forth. Tantra meditation wages war firstly on all these sentiments that debase us. Secondly Tantra withdraws the mind from all these mental diversions and diverts it towards pure Consciousness (Atman). This gives a person tremendous power for moral, ideological, cultural, economic and political revolution. When one’s mind starts of merge in that pure Consciousness one starts to realize divine love which is the most powerful force in the universe. By this love one comes in contact with the Supreme Beloved deep within the core of oneself. Then that Supreme Beloved works directly through one’s body. Then one becomes an instrument of divine power that can create a nuclear revolution. That Supreme Beloved is the Nucleus of the physical, psychic and spiritual worlds. This is why Shrii Prabhat Ranjan Sarkar says in the book Talks on PROUT that nuclear revolution means “controlling all the three nuclei of the universe – physical, psychic and spiritual.”

Now when we are talking about nuclear revolution we are talking about tiivra (tremendous) descent of spiritual energy (shakti sampátena) we are talking on the level of the collective mind. When any small group of people or even an individual endowed with tremendous spiritual power (shakti) is able to create a powerful current in the collective mind this paves the way towards revolution. This involves accelerating the evolution of higher levels of the collective mind. The first is the level of the Sublime (Vijiṋánamaya Kośa) which is the realm of spiritual discrimination and spiritual wisdom which alone will enable society to stop being manipulated by capitalist propaganda and mind-control techniques. The second level of the collective mind that needs to be developed is the subtle causal level (Hirańmaya Kośa) which is the realm of the raptures of divine love. When this layer of mind is developed in the collective mind, no longer will religious hatred, violence and dogma plague human society.

Kiirtana or singing the Lord’s Name with intense longing in a group dedicated to creating a spiritual matrix (mańd́ala) of divine love around the Supreme Beloved (Bábá) has the power to launch such a revolution. Such a group is called Bábá Pari Mańd́ala Gośt́i. However this potential of kiirtan to create a spiritual revolution that can explode like a volcano into the cultural, economic, social and political spheres has thus far been unutilized in human history. This is why Shrii Sarkar has said that “NOW is the time has come to manifest the glory of kiirtana.” There have been many mantras or empowered incantations that have been used in the past. The kiirtan mantra of the present is “Bábá Náma Kevalam”. Try and see the power of this mantra for yourself and then use it to liberate yourself, your samája (socio-economic bio-region) and this planet.

The Native Australians connected with the Tantra of the Austrics of India developed techniques of spiritualizing landscaped with spiritual energy. They are called Svatantra Kśetras in Sanskrit. Svatantra meaning "freedom", comes from the words "sva" + "tantra". Sva means "self" and so freedom lies in establishing oneself in Tantra. Tantra means the practice that liberates one through expansion. It is the oldest form of yoga and is a revolutionary war against all internal vices and their manifestation in the society. This creates a revolutionary transformation of crude mind-stuff (citta) into the power of Consciousness (Citi shakti). When the people of a small region (like a district or bhukti) are established in Tantra internally by conquering all the vices, prejudices, narrow sentiments of the collective mind as well as externally by ending all discrimination and exploitation, they are truly free. Kśetra means "a cultivated field, a sacred spot, a geometrical figure (including a spiritual design holding subtle energies called a yantra or mandala), abode or place of origin." Spiritually a Kśetra is only created by creating a direct link with the Kśetrajiṋá or the Supreme Knower or Supreme witnessing entity of this land. Just like in internal meditation we come in contact with the Supreme Knower or Supreme Subjectivity deep within our layers of "I-feeling" and realize how it underlies our normal feeling of being a knower (i.e. our existential feeling), similarly here we are discovering the Supreme Consciousness or Supreme Witnessing Awareness of a particular geography. These areas are most powerfully and easily created when the collective mind of a devotional group (Bábá Pari Mańd́ala Gośt́i) creates a link with the Supreme Beloved or Macrocosmic Nucleus through kiirtan and then creates a link with the physical and electromagnetic vibrations of an area of land. This will charge the hills, rivers, valleys, forests, ponds with spiritual forces. This is the foudation of a true samája or a eco-cultural region. The meaning of Kśetra is thus explained as follows

Kśemana tárayet yastu sah kśetrah parikiirttitah.
"That divinely blessed place where there is spiritual progress (Kśema) and service that liberates the people in the physical (social, economic, political, agricultural, etc.), psychic (cultural, educational, moral, philosophical, sentimental, psychological) and spiritual realms is known as a Kśetra."

Moral Revolution

Moral courage is what we find lacking everywhere and in everyone. To challenge the exploitation, injustice in small ways at certain times itself requires tremendous courage and sacrifice in our current era of silent Emergency. However to have the moral courage to mentally and emotionally face all the suffering caused by exploitation in the world today, to take the determination (samkalpa) that by divine grace this will all come to an end by a nuclear revolution is beyond the imagination of most people. Since the Global War on Terror began in 2001, a systematic campaign of fear has been created in every country. To overcome fear completely by the power of spiritual meditation is at the core of Tantra.

Morality does not merely lie in good actions in one’s personal life. If one’s family, workplace, community or nation is corrupt and is profiting from the exploitation and misery of others, one is in fact an immoral person. When one nation invades or robs other nations the national wealth is soaked in the blood of those exploited people from other nations. Similarly in one country if the money of the nation comes from the exploitation of various castes or tribes, then that money will fill one’s mind with the misery of those people. This is why we find people in rich countries that rob and invade other countries have a high suicide rate and a high rate of violence. This is why rich people in poor countries also are so unhappy and go to gurus.

To launch a moral revolution means to empower people with the courage to take control over their personal lives and become the kind of noble person they have always dreamed of being. Secondly it means to empower them to fight against immorality in their family, workplace and their samaja (state). Thirdly it means to work with them to liberate those who cannot speak or fight for themselves.
Shrii Sarkar began a moral revolution in the most corrupt state of Bihar and in the most corrupt departments such as the Indian Police Service, Bihar Military Police and the Central Excise Department. He forced disciples not just to stand up and stop corruption in their offices, he made them take action against mafias like the coal and timber mafias. This legacy of moral determination and courage led to the birth of the PROUT movement.

Shrii Prabhat Ranjan Sarkar has revealed the mission of moral revolution saying,

“So your duty is three-fold. Your first duty is to observe morality and to do intuitional practices. Without this you cannot have mental determination. Your next duty is to unite the moralists of the world, otherwise Dharma will not endure. The exploited masses who do not observe Yama and Niyama – the cardinal moral principles – cannot fight against their own sense of frustration. It is therefore necessary to unite the moralists. This will be your real Dharma. You will become great by doing this, because ideation of the Great makes a person great. At the third stage, you will have to mercilessly fight against sin wherever it has taken root in this world.
You will have to propagate this mission from door to door. No political party or so-called religious institution can bring salvation. Praising God in concerts with drums and cymbals will not bring salvation either, because this will not bring the sinner to submission. To curb the onslaughts of the immoralists today, arms are more necessary than drums and cymbals.”

Psychic Revolution

We have already talked about how newer levels of mind need to evolve and the level of Consciousness to be raised. Essentially the collective mind is governed by the crude level of mind (Kámamaya Kośa) concerned with the basic animal desires. The subtle level of mind (Manomaya Kośa) is concerned with higher activities of thinking and remembering. This is the layer of the collective mind that need to be made stronger because it is here that rationality, discussion and consensus building takes place. The tragedy is that the subtle layer of the collective mind is always manipulated by the stronger crude mind and its desires. Through these weaknesses capitalists are able to make people materialistic through the media. While in individual life it is very difficult to develop one’s rationality and liberate one’s mind from crude desires and from government propaganda, it is next to impossible for the collective mind to do this. This is why the development of higher levels of mind is so crucial for the collective mind.

The next three higher levels of the mind are collectively known popularly as the unconscious mind or astral mind. A more accurate name is superconscious mind because here the level of Consciousness is far greater than in the previous stages. The individual superconscious mind, the collective superconscious mind of a social group and the Cosmic superconscious mind are all one. For at this stage of Consciousness, the diversity of many beings is merging in one flow of Pure Bliss. This is why when an individual or society is dominated by this level of mind they become empowered with dynamism and love that gives them the power to overcome all obstacles.

The first level of mind that has to evolve in the collective mind of various societies is the supramental mind (Atimánasa Kośa). It is from this realm that emerge subtle desires such as desires concerning art, music and beauty. It is also from this realm that emerges the spiritual stir or awakening which blossom into a deep spiritual urge. It is because this layer is undeveloped in the collective mind that the mind of the crowd or other expressions of the collective mind is easily manipulated by government and corporate propaganda. When the collective mind has developed this supramental layer in only a primitive way then it is manipulated by sentimental propaganda that touches deep in the collective mind such as in the case of religious nationalism or fascism.

As the collective subtle mind is gradually evolving along the path of intellectuality, there is an even greater need to penetrate into the realm of pure Consciousness where knower, knowledge and the ‘known object’ all merge into one. Unless this happens the mind become analytical and obsessed with external differences of caste, religion, nation, species. So long as the mind runs after various material objects or runs after various narrow intellectual ideas or dogmas, there will be divisions, exploitation and war in the world. This is especially the case when it come to the collective mind. So the collective mind not merely has to develop subtler layers of mind but it has to move towards the psycho-spiritual realm where the mind merges in the oneness of Pure Consciousness.

So this is the preliminary tasks to be accomplished in a psychic revolution. But how is this possible? Firstly the ongoing struggle of countless activists seeking to educate the public, seeking to divert crowds from the path of violence must deepen in the form of a coordinated movement to reduce the influence of religious and corporate dogmas. The collective subtle mind must be goaded and guided onto the path of discrimination to be proactive in preventing harmful events and being prepared to deal with those that rise unexpectedly rather simply reactive to various external events. A good example is a killing. Rather than making it an issue of caste or religion, justice should be secured for the victim. There should be no question of robbing, raping or killing innocent people just because they belong to the same caste or religion of the victim. In this way individuals by tireless efforts have to try to lift the collective mind from the path of barbarism.

The second primary task is ideological. Ideology has nothing to do with various abstract or dogmatic doctrines. In PROUT, Idea occurs when the psyche or mind attains temporary parallelism or harmony with Pure Consciousness. So Idea is a blissful or mystical state of being and has nothing to do with any thought or concept or even feeling. Such ‘Ideas’ have been found by Oxford University studies of ordinary people to have occurred a few times in many people’s lives. Those who elevate their mind by regular meditation will have such experiences more often. When this experience or Idea is assimilated in our sentiments, concepts, emotions and thoughts this is the start of an ideological process. When this Idea manifests in our personal, family, cultural, social, economic and political lives this is the manifestation of an ideological life. As a result of this ideological process our minds becomes filled with thoughts and feelings arising from the spiritual experience of Blissful Consciousness.

Normally our minds are dominated by the external environment and our ideas come our external experiences and our reflections and abstractions from those experiences. For example from seeing a flower in Spring and feeling its beauty, we develop the abstract, intellectual idea of beauty. Thus normally as a civilization advances, it develops a rich legacy of ideas derived from material experiences. These material ideas are called ‘carbonic’ because they are derived from experiences of our bodies which are based on carbon compounds. When in an advanced civilization the quantity of these carbonic ideas become very large and when the wisdom (or pure ideology) arising from the primitive spirituality of its early days dies, this imbalance leads to degeneration and debasement. Such materialistic civilizations become goaded to extreme sensuality and violent imperialism and become demonic in the suffering the cause to other societies and to the environment.

When however the ideological or non-carbonic ideas become dominant in the mind, this can create a psychic and a spiritual revolution. Thus when many groups (Bábá Pari Mańd́ala Gośt́is) move towards divine love and when the shakti or power generated by that love is used to guide the collective mind away from narrow sentiments and crude passions through elevating sentiments and ideologies, this creates a revolution in the collective mind that is first psychic and then becomes increasingly spiritual or psycho-spiritual.

Cultural Revolution

The term cultural revolution normally reminds people of the horror of the Chinese purges of high-ranking party members by Mao in the 1960s that led to widespread destruction of traditional Chinese culture by mob psychology. By cultural revolution we mean firstly what is normally called a renaissance in western history. This involved the explosive development of different fields in the arts, in material sciences and in the more subtle realms of philosophy, history, anthropology that are called the humanities. The driving force was a movement against superstition, social injustice and dogma and a thirst for intellectual and social freedom. In India there was the Bhakti revolution in which movements of divine love led to the creation of new literature, arts and movements for social equality in emerging languages and cultures of India. In Iran, Turkey, Morocco a Sufi revolution took place in which movements created new literature based on divine love and propagated social equality and tolerance. Similar outbreaks of cultural spendour have been seen around the world in Tang Dynasty China, the Fourth Dynasty of Egypt and the Mayan Golden Age in Central America.

Currently the great spiritual civilizations, as well as the sublime spiritualities of various indigenous people (adivásis) all over the world are being destroyed by corporate culture of Hollywood, Bollywood, etc. In addition, each year many languages are dying. As per PROUT culture is the backbone of a society and without a backbone people will never rise to fight against exploitation. This is why cultural revolution is the key to nuclear revolution.

In every language, PROUT seeks to create a Renaissance to preserve and build upon the legacies of each culture and to develop it in the spirit of universal love and fight against exploitation. All of the different aspects of nuclear revolution such as economic, social, political revolution are all propagated through cultural revolution. This is why cultural revolution is the heart of nuclear revolution.

Shrii Prabhat Ranjan Sarkar initiated a cultural revolution in the Bengali language by first inaugurating a grammatical revolution based on the spiritual roots of letters (biija mantras) that is currently studied in the modern field of phono-semantics. Through an examination of vocabulary, Shrii Sarkar revealed the multiple meanings of different words, the various dialects, sub-dialects and blended languages and the relevant history and geography related to them. PROUT seeks to replicate this heritage of spiritual scholarship in other languages. Finally Shrii Sarkar created 5018 songs. They expressed His spiritual and social philosophy through the medium of enchantingly tender songs that revealed unknown realms of divine love. To spread this bliss in every language and culture is the mission of Prout’s nuclear revolution.

Social Revolution

In reality a true human society has never existed on this planet. All societies have been narrowly biased towards a particular race, caste, ethnic group, economic class, language or religion. This bias has led to endless exploitation, violence in human history. A true society is defined as Samánam ejati iti samájah: Society is the collective movement of a group of individuals who have made a unanimous decision to move together towards a common goal.

While there have been many social revolutions in history that have shaken or broken the various form of social discrimination and exploitation, none of them led to the creation of a new society. In fact in many cases either the original ruling class was left in power or a new ruling class was created that exploited the society anew.

A genuine social revolution is created in nuclear revolution through Neo-humanism. Neohumanism expands traditional humanism into universalism or the cult of love for all beings. From the expansion of mind created by meditation, Neohumanism fosters the spirit of rationality. Only someone who has overcome his inner vices by spiritual practice can be rational. Others can only deceive themselves or others with philosophies that only mire society in confusion. With the power (shakti) of the divine love that blossoms from spiritual practice, Neohumanism is able to fight all the narrow sentiments that divide and brutalize society. For rationality alone cannot defeat sentiment only by analysis and appeals to reason. A more powerful and universal sentiment is needed to defeat these narrow sentiments. This powerful sentiment does not come from abstract intellectual universalism but from the limitless bliss of divine love.

The sentiments that Neohumanism fights can be divided into several categories. Firstly there is geo-sentiments focusing around a particular place or country. Secondly there is socio-sentiments focusing around a particular social group. The group can be a race, ethnic group, caste, economic class or religion. Thirdly there is pseudo-humanist sentiment or the doctrine of human superiority over all of creation which has resulted in the massacre of countless plants and animals and is right now destroying our Mother Earth. The marvel of mystical love is that it can transform any narrow type of love into a unique variety of divine love. Mystical love enables one to see the ocean in a drop and find the cosmos in a dust particle. This is a practical experience for those who are on the spiritual path. In this way, rejecting the narrow, diseased forms of love for a particular country, social group or for humanity, Neohumanism create a universal form of love for that country by finding the Infinite Consciousness in the most minute aspects of that particular country or group. Truly all the forms of nationalism and groupism are distorted and diseased forms of love. When one lives Neohumanism one learns for the first time how to love not just the country but the plants, animals, the rivers and even the rocks. In this way the expansion of endless diversity will only beautify the unity of society. This has to be experienced by spiritual practice and practiced in daily and not believed as an intellectual doctrine. This sublimation of human sentiments alone will create a true society for the first time in the history of this planet. This is based on the spirit of eternal fight for social justice and social equality. The spirit of this fight is nothing but the blazing tenderness of infinite justice for each and every entity of this universe.

Economic Revolution

This is the most unique aspect of PROUT’s nuclear revolution. One can write a book on this topic alone. The value of economic revolution is rarely been appreciated in history. The revolution in Russia and China of the last century had certain common features. Both revolutions took place when the nations were being attacked by foreign countries (Germany and China), when in the ensuing breakdown various factions emerged that fought for power. Furthermore both countries made the mistake of trying to achieve political power through a military revolution before having begun their struggle for economic revolution. As a result when the communists came into power they had to force their economic ideology on the people and the people were unwilling to accept it, which resulted in great atrocities. The reason the people did not accept it is that the economic theory of communism was undeveloped by practice and was based on fundamentally flaws. This led to confusion, anarchy, frustration and atrocities.

PROUT’s vision of economics is that it is the science of removing physical, psychic (psychological, emotional, philosophical) and spiritual suffering. Secondly PROUT is committed to the maximum utilization of all the different potentialities of these 3 realms. Traditionally various religious and economic doctrines had only spent time trying to utilize only a few aspects of usually one of the three realms of materiality, psyche and spirituality. Thirdly PROUT is committed to rational distribution of these resources for the welfare of everyone. PROUT’s approach is to guarantee the minimum requirements for all, guarantee maximum possible amenities for all and guarantee extra-special amenities for people with special talents.

PROUT’s economic revolution is a struggle for economic democracy. In every country people have no control over how their local resources, local ecology is utilized. Either government bureaucrats or corporation control their lives. So PROUT is the fight of every community, every region (samja) for economic freedom from slavery to outsiders. Through creating networks of cooperatives, PROUT seeks to create collective economic plans for every block or upabhukti (of each district). This grassroots economic planning enables the people to decide how they want to develop their own lands, gives them the yearning for the freedom to live those dreams and emboldens them to fight to free their lands from government and corporate control.

One strategy that has been used is that of Autonomous Zones (Svatantra Kśetras) which an undeveloped aspect of PROUT is thus far that Shrii Sarkar was developing in the ecovillage network of Ananda Nagar in mid 1990. In the state of Chiapas, Mexico the Mayan indigenous people who had been suffering centuries of exploitation and abuse by the Spanish speaking elites created the Zapatista movement. This movement occupied various parts of their land by media campaigns, mass protests, physical intimidation and sometimes armed struggle. In these autonomous zones they created their own laws as per their own culture and spiritual tradtions, created their own school and other institutions and ended the exploitation by outsiders considerably.

However PROUT is committed to liberation of every socio-economic region or samája. Through movements for cultural revival a foundation is created for the struggle for economic svarája (self-sovereignty). Even more crucially, the liberation struggles of each samrája are coordinated in solidarity with the struggles of nearby samájas on the same continent and around the world. This is PROUT’s vision for international economic revolution in a nutshell.

Political Revolution

Capturing military power and control over the government has been the aim of most revolutions. From a PROUT point of view control over the government is not a revolution. Political power should be the manifestation of moral power in the administration of a region. Hence control a country is not the task of political revolution. Making the administration of the land into a means to spread morality, justice and equality is the purpose of political power. Thus, political power does not flow out of the barrel of a gun but out of the heart of a moralist on fire with love for suffering humanity.

Most importantly, as per PROUT, the political authorities have no right to interfere and control the economy. Their only economic duty is to prevent the rise of capitalist exploiters and to provide the infrastructure needed at the block level as per the people’s block-level plans. Furthermore the vision behind these economic plans is to develop the culture and spirituality of that block. Hence the entire focus of a government is towards the local region rather than vice-versa and finally the motivation comes not from profit but from the bliss of spiritual life.

Based on this vision PROUT’s political revolution calls for a World Government. Since September 11th 2001, a Global War on Terror began. On September 28, 2001, the United Nations passed a resolution forcing all members to create anti-terrorism laws. Most nations around the world responded by creating special laws that gave the government special rights to suspend all political liberties in case of an emergency or as part of the struggle to fight terrorism. Most recently the war is predicted to last for the next 80 years. In other words in the name of fighting terrorists (often sponsored by various governments) the people of each country are made to live in a climate of fear and their political rights are being taken. This is what has been called an International State of Emergency.

In India for example for the last decade we have seen what has been called a ‘silent Emergency.’ Those who protest are being intimidated by goondas, threats of arrest and by smear tactics in the media. Even the ancient law of sedition – not used since the era when the British persecuted Indian freedom fighters – has been revived. The goal is to create a police state in every country as part of a mission of a Global Police State. To help further this plan, the current Global Economic Depression has been created so as to create a climate of fear and panic. In addition fascist or religious extremists are being supported by capitalists in each country.

There are many who do not want a World Government. However if humanity remains chained to nationalism, the coming centuries will be as bloody as the last century as new economic empires will take over from the dying American economic empire like the Chinese empire. Then once again nations will suffer from the imperialism of this new superpower. The evil of nationalism has been proved countless times throughout history. So long as humanity remained chained to the doghouses of separate nations, it can never become free from the Global Police State. Humanity has a clear choice – Global Tyranny of the Corporate Police State or Global Democracy based on local economic democracy and undaunted spiritual revolutionary leaders (sadvipras) chosen by suffering humanity. The movement towards this spiritually based global government starts with a Global Bill of Rights to safeguard the economic svarája (self-sovereignty) of every bioregion (samája), to prevent the abuse of any minority anywhere in the world, to end the horror of imperial wars and colonialism and to safeguard the rights of plants, animals and the Earth itself.

The political aspect of nuclear revolution does not end here. Human beings of different species exist on other planets. Through Neohumanistic love a universal family of all human beings and all plants, animals and the environments of the planets will be created called Ánanda Parivára or Cosmic Family of Divine Bliss. The mission to spread out the sentiments of this Cosmic family love, Cosmic family values of sharing, caring and merging is called Mahávishva or the Great Universe. This is the Cosmic Vision of PROUT’s nuclear revolution.

With this thrilling destiny before us, we must answer the cry of suffering being everywhere for justice, dignity and love. Answering this cry is the Supreme Expression of our Divinity and our humanity.

“The prehistoric human beings remained involved in group and clan clashes. The present humanity is involved in crude wars for dogmas. Then how far have they advanced? Let the marching ahead towards the Supreme Desideratum, taking all together, be the only mission for today’s human race, and let the pauseless fight against any and all opposing forces on the way to fulfillment of this mission be the sole fight befitting a human being. Let this very struggle be reckoned as the Supreme Expression.”
Shrii Prabhat Ranjan Sarkar

Dimensions of the Revolution against Casteism

A Preliminary PROUT Synthesis

By Taraka Ghista

(Click on pictures to move to next chapter) >>>



Caste Revolutions of Yesteryear:
Lord Shiva
Arattupuzha Velayudha Pannicker
Mahatma Phule and Savitribai Phule
Iyothee Thass
Dr. Ambedkar

Realms of Revolution Today including:
Spiritual Revolution
Moral Revolution
Cultural Revolution
Ideological Revolution
Social Revolution
Educational Revolution
Legal Revolution
Economic Revolution
Military Revolution


It is Essential that Capitalism Be Eradicated

By P.R. Sarkar

Considering the collective interests of all living beings, it is essential that capitalism be eradicated. But, what should be the proper method to achieve this end?

It cannot be denied that violence gives rise to violence. Then again, nothing can ensure that the application of force without violence, with the intention of rectification, will necessarily bring good results. So what should be done under such circumstances?

Nothing would be better, if it were possible, than the eradication of capitalism by friendly persuasion and humanistic appeals. In that case the peace of the greater human family would not be much disturbed. But can it be guaranteed that everyone will respond to this approach? Some people may say that a day will come when, as a result of repeatedly listening to such appeals and gradually imbibing them over a long time, as well as through proper mental and spiritual education, good sense will prevail among the exploiters. This argument is very pleasant to hear. Such attempts are not reprehensible. But is it practicable to wait indefinitely for good sense to prevail among the exploiters? By then the exploited mass will have given up the ghost!

Though the humanistic approach works in some cases, in most instances it does not produce any result; and even where it does work, it takes a very long time. So, wherever necessary, capitalism must be forced to abandon its ferocious hunger by taking strong measures. But it cannot be assumed that even these measures will be completely successful, because those who appear to be under control due to fear of the law will adopt other ways to fulfil their desires. Black marketing, adulteration, etc., cannot be totally eradicated by threats or by arousing fear of the law.

Thus, stronger measures will have to be taken; that is, tremendous circumstantial pressure will have to be created. To create this sort of circumstantial pressure, the application of force is absolutely necessary. Those who believe that the non-application of force alone is non-violence (ahiḿsá) are bound to fail. No problem in this world can be solved by adopting this kind of non-violence.

I cannot support the attitude of those who denounce capitalism at every opportunity, because this allows capitalists to become alert and invent more scientific and devious ways to exploit the people. Those who lack a constructive ideology will never be capable of destroying capitalism, even if they speak sweet words, use threats, or create circumstantial pressure.

The ambition to become rich by exploiting others is a type of psychic disease. In fact, if the infinite longing of the human mind does not find the proper path leading to psychic and spiritual fulfilment, it becomes engaged in accumulating excessive physical wealth by depriving others. If any member of a joint family appropriates food from the family food store by using physical or intellectual force, he or she becomes the cause of misery to others.

Similarly, when capitalists declare, “We have amassed wealth by our talent and labour. If others have the capacity and diligence, let them also do the same; nobody prevents them,” they do not care to realize that the volume of commodities on the earth is limited, whereas the requirement is common to all. Excessive individual affluence, in most cases, deprives others of the minimum requirements of life.

The incapability to recognize the requirements of others because of insensitiveness is a psychic disease. Those afflicted with this disease are also members of the vast human family; they are also our brothers and sisters. So, either by making humanitarian appeals or by creating circumstantial pressure, arrangements will have to be made to cure them of their ailment. It would be a great sin even to think of their destruction.

Even if extreme steps, such as threats and circumstantial pressure, are taken, can it be said that the nature of those with vested interests is going to be reformed? Rather, they will always search for suitable opportunities to launch a counter-revolution.

To protect the common people from the clutches of exploitation, as an initial measure we will have to create circumstantial pressure, but to reform the character of these ailing people, long-term arrangements will also have to be made for their psychic and spiritual education. Human society is ready to wait indefinitely to reform their character by psychic and spiritual methods, because by then their fangs will have been broken, and by creating circumstantial pressure, their capacity for exploitation will have been snatched away.

From Problems of the Day (1958)

Copyright Ananda Marga Publications 2012

Batra on Revolution, Persecution, Supply and Demand, Economic Democracy and Social Cycles

An interview on New Zealand National Radio on 5th November 2011

Dr Ravi Batra – Professor of economics at Southern Methodist University, Dallas, and the author of the 2008 book, The New Golden Age: The Coming Revolution against Political Corruption and Economic Chaos.   Original audio interview online

Prof Ravi Batra

Kim Hill:    Economist Dr Ravi Batra wrote a book in 1978 called The Downfall of Capitalism and Communism which predicted that Soviet Communism would vanish around the end of that century and that a social revolution sparked by disparity of wealth would begin the end of Capitalism by 2010. Well Dr Batra was pretty much on the money about Soviet Communism and now, looking at recent events including the Occupy Wall St movement and presumably the Eurozone crisis, is feeling vindicated on the second prediction as well. He says that social revolution will succeed by 2016. Dr Batra is Professor of Economics at Southern Methodist University in Dallas and he joins me now. Good morning Dr Batra.
Dr Batra:    Good morning
KH:    Your predictions have been it seems more accurate than most not only about the end of Communism, the rise of the Shia republic in Iran. What other predictions have you made?
RB:    Oh, in the latest book that I wrote The New Golden Age and the Coming Revolution against Political Corruption and Economic Chaos, in that book I made all sorts of forecasts about the economy, society, Iran-Iraq war, oil prices, rates of inflation, the budget deficit, and I wrote that book in 2006 and everything that I wrote there has already come true.
KH:    What did you predict about the Iran-Iraq war as a matter of interest?
RB:    I wrote that the war in Iraq would not be over until about 2010-2011 and around that time then the US would somersault to pull out but that it would keep on going for another 3 or 4 years unfortunately.

Law of Social Cycles

KH:    We will get back to economics. I presume the Iran-Iraq war is not strictly an economic theory is it?
RB:    No it’s based on the Law of Social Cycles. I use that law to make political and societal forecasts but it also helps in understanding the economy.
KH:    And the Law of Social Cycles is what?
RB:    The Law of Social Cycles says that in every society there are 3 possible sources of political power. One is military might – when people become militarily strong they can come to power with the help of physical force. Another source of power is human intellect. People who are intelligent – they become quite strong. They join the ranks of the elite. The third source of political power we all know is money. With the help of money people also become powerful. The Law of Social Cycles says that every society was first ruled by a class of warriors. The military rules first in every society. This is how civilization started. After the rule of warriors came the rule of intellectuals in the form of the priesthood. Lately it has been in the form of prime ministers, advocates, chancellors and so on. After the priesthood or intellectuals ruled for a few hundred years, then came the rule of money in society, the rule of acquisitors. Moneyed people have an acquisitive intellect and that’s where we are passing through now. But every rule of acquisitors created so much wealth concentration towards its end that in the end people became very poor and they simply overthrew the rule of money in the form of a social revolution and that’s why I was able to predict with the help of the Law. And I wrote the book in 1978 that I expected a social revolution to occur but the precondition would be a huge jump in the concentration of wealth which also has occurred already. And so the precondition has been satisfied and poverty is also rising, so I think the social revolution is bound to come. My latest forecast is by 2016, crony capitalism will be gone.
KH:    We will get back to that in a moment. I’m just interested to know how the Iran-Iraq war fits into your Law of Social Cycles.
RB:    Okay. In a book about Iran I predicted that the priesthood would take over Iran around 1980 after the overthrow of the Shah of Iran. Once the priesthood took over I wrote that the priests always want to stamp their ideology. Iraq is Sunni whereas Iran is Shia, so I predicted that right away there would be a fight between these two states because of their religious differences and that fight would last for about 7 maybe 8 years. That is how the Iran-Iraq war fits into this Law of Social Cycles. I foresaw that the priesthood was going to take over because when I looked Iran, I found that only the priests were offering leadership so I just surmised that according to the Law of Social Cycles priests also come to power at a certain point and that’s how the Iran-Iraq war became relevant.
KH:    And what about the US war in Iraq? How does that fit into the Law of Social Cycles?
RB:    In the same book that I wrote on the Muslim civilization, I predicted that the Western world would come into a very strong conflict with fundamental Islam. I wrote that it would happen around the year 2000 and once there was a conflict between the West and fundamental Islam that it would keep on going and in fact even after this Iraq war is finished this conflict is not going to stop – it will keep on going for this entire decade in fact.
KH:    And that is explained by the Law of Social Cycles in what way?
RB:    I have updated this Law in my latest book The New Golden Age. So the book has in it economics and politics and we like to say that our subject is in political economy because politics has a tremendous amount of influence on the economy.
KH:    I understand that the economy cannot be cordoned off from all other things but it is fair to say that you have received some criticism for going way beyond the usual margins of economists. Yes?
RB:    Well yes. There was not just criticism, I …
KH:    There was derision.
RB:    Yes I was ostracized for years and years. People used to say this man has a lot of talent but he doesn’t know how to use his talent. He’s talking about communism would be gone, capitalism would be gone. He’s a madman. That’s what they used to say. But I had tested this Law in terms of four different civilizations and I found that it always was valid. It described the evolution of society amazingly well. In all civilizations it was valid and the Law has been upheld by 5000 years of human history. I said that if something like that goes for 5000 years, that law is not going to be stopped right now.
KH:    And who first drew up or discovered the Law of Social Cycles?
RB:    That was my late teacher P. R. Sarkar. He was my teacher in India. I studied yoga by the way with him, yoga and philosophy but he also had knowledge of so many different areas including economics and history. So the Law of Social Cycles was pioneered by my teacher P. R. Sarkar.
KH:    And he was the leader of the Ananda Marga movement?
RB:    That’s right. He was the leader of the Ananda Marga movement. But my concern was mostly with him. I find the teachings he offered were great and the Ananda Marga teachings are of very great interest to me.
KH:    Fair to say too then that Ananda Marga does not have huge credibility in some quarters?
RB:    Well who has credibility when you are pioneering something new? Such people never had credibility in the beginning but later on their philosophies are accepted and even eulogized. That’s a feature of history that anything new is opposed by the existing ideas. So new ideas have to fight the existing ideas and then they become popular.

Supply and Demand

KH:    Is it possible that you failed to predict some things or predicted some things that did not happen but we are only hearing about the things that you predicted that did happen?
RB:    Oh yes I did fail to predict …in fact I mentioned in the article that I wrote about this Occupy Wall St movement, I mentioned that about 5 to 7% of my economic forecasts have been wrong. But the political forecasts about the society have never been wrong, at least not to my knowledge. Some of the economic forecasts I made in the 1980s, they turned out to be wrong but lately the forecasts that I made from 2005 not a single one has been wrong.
KH:    Would you regard as wrong the prediction that there would be a great depression in 1990 which …
RB:    That’s right that prediction turned out to be wrong in terms of its timing, but the theory that I had mentioned that depressions are caused by extreme wealth concentration, that theory is not wrong. Right now the heavy wealth concentration around the world that the world just cannot come out of is very very serious.
KH:    So the theory is when the disparity between rich and poor becomes large enough, the economy will collapse.
RB:    That’s right
KH:    Why?
RB:    Well it’s very simple. You just have to look at supply and demand that’s all. Now the reason why wealth disparity occurs is that productivity rises but wages don’t. That’s why the fruit of increased productivity increasingly goes to the wealthy and that’s the reason for wealth disparity. Now let’s look at what happens in an economy when productivity goes up but wages don’t? I like to say that productivity is the main source of supply, whereas wages are the main source of demand. So if productivity goes up, supply rises, then wages have to rise in the same proportion so that demand also rises and keeps up with supply. To maintain this balance in the economy, supply has to be equal to demand and when supply is greater than demand all the extra goods that have been produced cannot be sold. So some goods remain unsold, this means profits fall and businesses have to lay off some workers.
KH:    Are you looking at a country in isolation because we live in a global economy now so if one economy cannot afford to buy goods they produce then they’re shipped off to someone else who can. Right?
RB:    Well the trouble now is that all over the world, productivity is rising but wages are not. It’s a global problem, so that’s why you will find that the only cause of unemployment in any part of the world is that wages are not keeping up with productivity. It has been going on for many many years but the problem has shown up now because now the gap between productivity and wages is so large that demand simply cannot rise to the level of supply. And this problem is all over the world. Look at China. Their productivity has risen the fastest but wages has not risen much at all, so what they do? They ship products abroad and create unemployment for other countries. So the only cause of unemployment in any part of the world is that wages lag behind productivity. Now when that happens there is increased wealth concentration. So in the end you can say increased wealth concentration is associated with rising unemployment and recessions.
KH:    So when you say that when disparity between rich and poor becomes large enough and the economy collapses, you are not talking necessarily about social revolution, you are talking about a purely economic response.
RB:    That’s right. That’s purely an economic theory. The forecast of a social revolution comes from the Law of Social Cycles.
KH:    And do they both coincide? In other words if you have a Law of Social Cycles and something going on economically is it possible to separate them?
RB:    Well at the end of the age of acquisitors, there is always a social revolution and the reason is incredible jump in wealth disparity, and that’s why when I wrote this book in 1978, I mentioned very clearly that first there would have to be a big rise in wealth disparity which would then cause a tremendous recession or even a depression. If a recession keeps on going for 3-4 years in history it is known as a depression. And when
poverty keeps rising for a very long time people eventually revolt and they overthrow the rule of money in society in a social revolution. So the forecast about the social revolution comes from the Law of Social Cycles.
KH:    And do you see the Occupy Wall St movement as part of the revolt that you say will succeed by 2016?
RB:    That’s right. Finally people are waking up. They find that they are the vast majority, they are the 99% and they don’t need to take it any more. They don’t need to be dominated by just the 1% because the 99% have the right to vote. That’s what is happening now not just in the US but all over the world. I think this movement has found sympathizers in most countries.
KH:    Many people have said that the movement doesn’t know what it wants. It knows what it doesn’t want but it doesn’t know what it wants. You handily enough have apparently drawn up a manifesto for the movement and you’ve got 9 points which if people put in place, would sort things out and generally protectionism seems to be a theme that runs through your recipe. Would that be true?
RB:    No not protectionism. There are two types of free trade. One is free trade with balanced trade, i.e. we import as much as we export. That’s the balanced free trade. And then there is the kind of free trade where you have deficit ridden free trade. I don’t advocate that. I don’t think any country can do well by constantly running a trade deficit and having its manufacturing base completely destroyed. So it’s not protectionism but balanced free trade that I believe in.
KH:    So people can only import as much as they export.
RB:    That’s right. They should only import as much as they export. In fact if the entire world was following free trade then no country should really have a trade deficit. Some countries are indeed following free trade but some are not. Like China is not following this policy because they have an exchange rate manipulation, and the manipulation of the exchange rate is necessary for them because they also have this problem of excess production – not enough demand but too much supply. So they keep their exchange rate   low so that the surplus production is shipped abroad. In the end every problem is attributed to the rising gap between wages and productivity and hence the rising concentration of wealth.


KH:    There’s a system called PROUT that you have written about originally developed by the gentleman that you mentioned earlier and it’s an acronym for Progressive Utilization Theory with a new form of government policy that will be needed you suggest. What does that consist of?
RB:     The Proutist system is based on what we call economic democracy. Now in economic democracy the majority of shares in very large companies like IBM, Toyota, Mercedes Benz and so would be held by the employees themselves. They own at least 51% of the shares and when that happens then this majority will elect a board of directors and the board of directors will appoint a CEO. But in such a system whenever productivity rises, wages will automatically go up in proportion to productivity because if the CEO does not give them higher pay he will be thrown out. So what we need is an economic system in which wages go up in proportion to productivity. This system is not only fair but it is also a stable system. It would not allow any depression or any kind of recession in the economy and we will not need any government help ever to fight recessions. Whenever wages rises, productivity demand increases supply. There are never any layoffs.
KH:    So that is the basis of the Progressive Utilisation Theory. It sounds quite simple really.
RB:    It is quite simple. PROUT is also very interested in maintaining the quality of the environment and also maintaining a minimum level of living standards for every able bodied worker. There are some other things but the main basis of economic policy is economic democracy.
KH:    PROUT has been described as the alternative to both capitalism and Marxism but isn’t it capitalism really?
RB:    It is capitalism. I like to call it mass capitalism because when employees own the majority shares of large companies and private property on a massive scale it is mass capitalism.


KH:    I said it sounded quite simple. I guess the tricky part might be persuading the large companies to allow their employees to own 51% of their shares.
RB:    Well that’s where this Occupy Wall St movement comes in. 99% of the people will eventually persuade them that they have to give up control of the economy and society.
KH:    They will?
RB:    Oh yes otherwise there’s no revolution. Revolution means economic democracy.
KH:    And you have no doubt that this will happen
RB:    Yes I have no doubt that this will happen.
KH:    What gives you such confidence?
RB:    The confidence I have is based on the Law of Social Cycles. It is likely to happen by 2016. That’s my best estimate. It may happen a little later maybe 2017 or 2018 but it’s going to happen because the public is not going to face prolonged unemployment and we will not be able to come out of this very very serious recession until there is economic democracy.
KH:    Will we know when it’s happening?
RB:    Yes we will know that I think in 2013 or 2014 for sure.
KH:    How will we know? What will the signs be because as the world grinds on it’s very hard to pinpoint things that mean this or that. It’s a slow accumulation of historical things. What will be the point at which we will ring you up and say what’s happening and you’ll say “well this is it. This is the social revolution that I predicted.”
RB:    Well next year the economy will be just as bad as it was in 2008. It’s going to be very bad next year and when that happens the Occupy Wall St movement will spread like wild fire and if you see it spreading like that for sure the revolution is coming.
KH:    And will it be a bloodless revolution?
RB:    Yes more or less bloodless just like you saw it happening in Egypt. I would say the Egyptian revolution was somewhat bloody but less bloodshed than that in the western world.
KH:    Did you see the Arab Spring coming by the way?
RB:    Yes that’s written in my book The New Golden Age. These are the words. I chose my words very carefully. It’s in chapter 10 of that book. It said that “A regional war in the Arab world is more than likely and countries could be fighting with each other and or there will be internal fights and revolutions.”
KH:    It’s fair to say that you covered a few bases there didn’t you. You could say either they’re fighting here or they’re fighting amongst each other
RB:    And or. First this is what that forecast implies. They are fighting each other first and after the United States completely pulls out of Iraq I think there is going to be a big fight between Shias on the one side and the Sunni forces on the other. And that means countries fighting in the Arab world.
KH:    The European debt crisis, is that part of the Law of Social Cycles?
RB:    Yes that’s part of the Law of Social Cycles because the current economic policy is totally bankrupt. You cannot bring the economy out of this great recession just by spending money. Wages have to rise to the level of productivity otherwise there is no increase in consumer demand. And so long as consumer demand remains constant, Government money is only a band aid and in the end even that band aid has to be abandoned as the experience of Greece, Italy, Ireland etc shows.
KH:    You criticized the bailout that President Obama implemented. What was the alternative?
RB:    The alternative was that they should have bailed out the public, the consumer, not the banks or investment corporations and other financial institutions. That was just surely a waste of money. In fact I predicted that once these companies were bailed out, oil prices will zoom again. The first bail out occurred in 2008. At that time oil was around $US32 a barrel and I wrote that that would go back sharply again after the bailout because all this money that the government gives them, will go into oil speculation. These companies don’t need any money. They have plenty of money. It was corruption that reflected itself in the form of the bailout.
KH:    Dr Batra how do your colleagues regard you in Dallas?
RB:    They’re very skeptical. Now they are not. Now they are surprised. But they have been not just skeptical, I’ve been ostracized by my profession for the past 30 years
KH:    Including the University where you work at?
RB:    Oh yes, all over the world. In fact I used to publish articles in very good journals in the 1970s but once I started to make these forecasts, they wouldn’t even publish my economic articles. The ones I wrote about wage productivity gap. This is a sound theory that when wages don’t rise as fast as productivity you’re going to have layoffs. They would even publish this kind of article and so I had to put the ideas in books. But slowly the word is getting out, what the wage productivity gap is like and what it creates. It creates a lot of debt. It creates a trade surplus for China and then unemployment for all the other countries. So it explains every economic situation you find today in the world.
KH:     I suppose notions of cyclical regularity and infallible laws of nature applying to humankind and its business have always been open to skepticism.
RB:    That’s right. Those Laws have been very open to skepticism because people don’t like to think that some powerful law of nature is controlling their destiny. But this is misinterpretation of such laws because all these laws say is that nature sets the boundaries in which we operate. We cannot violate these laws. Laws of nature are supreme in the end. Nature sets that boundaries in which we operate, but within those boundaries we are free to make our decisions.
KH:    What has nature got to say about wages?
RB:    That has nothing to do with nature. That has something to do with the human nature where the person who has a lot of money becomes even greedier and that’s why when producers have a lot of money they become greedier and greedier. They acquire more and more wealth and then they buy up the politicians, have them pass laws so that wages don’t rise as fast as productivity. That has nothing to do with nature, but nature tells us the consequences of what will follow when this is not corrected. Nature tells us there will be a social revolution then if these things are not corrected.

Economic Democracy

KH:    Has there ever been this situation before?
RB:    Yes many times.
KH:    What was the last time?
RB:    The last time the rule of money prevailed in the West was under feudalism. At that time wealth was ownership of land. Landlords used to buy up people by granting parcels of land and this was how they controlled society. And feudalism was overthrown in social revolution all over Europe. At that time Australia was not in its present form nor was New Zealand, but Europe was where Western society was predominant and feudalism was overthrown in a series of social revolutions in England, France, Germany and elsewhere. So this thing has happened in Western society before.
KH:    Given that this Progressive Utilization Theory has been around since that last 1950s when P. R. Sarkar began to propound it, why is it that you have been such a lone and ostracized voice on it?
RB:     Well anything as profound as economic democracy – we are not talking about just any change. We’re talking about a profound change in society. Simply eliminating the rule of money, we’re talking about a revolution. Revolutions don’t occur overnight. They normally have at least a 20 year cycle so that’s why it’s taking so long. But at least according to my calculations the time is very near.
KH:    I guess people can attach themselves to pessimism. It’s optimism that people find difficult and you have written that soon after the stock market crash a democratic revolution at the ballot box will catapult the United States into a golden age that will eclipse the reign of wealth, establish a truly free enterprise economy and bring now discarded spiritual values back into fashion. Then will dawn a brilliant day across the world beginning a thousand years of righteousness, compassion and innate goodness on earth. At this point I imagine your economist colleagues might be thinking you’ve lost your marbles.
RB:      This is not the first time. They’ve been thinking it for the past 30 years. The reason I feel we are going to have a global golden age for the first time in human history is that every new system has been better than the one it’s replaced. Capitalism is better than its predecessor feudalism. Feudalism was better than the rule of the church in society. So every new system has been better. And the reason is that human evolution happens alongside social revolution. So economic democracy will be a totally new system and it will be much better than the current system of crony and monopoly capitalism and therefore it will usher in an era that has been totally unprecedented.
KH:    What’s your definition incidentally of crony capitalism?
RB:    Crony capitalism occurs when very rich CEOs buy up politicians with the help of their money and have them pass laws in the name of free enterprise to further the interests of wealthy corporations. In the United States there are so many companies that earn billions of dollars a year but pay zero taxes and then they complain the corporate taxes are very high. This is crony capitalism.

Looking Forward

KH:    What would you say to people like Thomas Friedman to whom I spoke a couple of weeks ago who would accuse you of possibly not losing your marbles but trying to turn the clock back?
RB:     I’m trying to turn the clock forward.
KH:    Well Thomas Friedman would say that free trade is the only way to go. You cannot shackle free trade.
RB:     Why not? Well first of all I’m not in favor of deficit ridden free trade. Balanced free trade is fine. There was time I wrote a long time ago when I showed – in fact I predicted that the United States would lose its manufacturing base completely because of free trade and that would destroy its middle class. At that time I used to say yes let’s have tariffs back, but not any more because now, as you said yourself, we cannot really turn the clock back, but we can follow policies so that we have a balanced free trade, not deficit ridden free trade. That’s not protectionism in my view.
KH:    Okay. I accused you earlier of advocating protectionism and you said no, no, no. But you have in the past, you just changed your mind.
RB:    Yes in 1993 I wrote a book – and that was what, almost 20 years ago – and I predicted at that time that the middle class would be destroyed in the United States because of the insistence of free trade and because of NAFTA especially but now things are so different, so intertwined all over the world that now balanced free trade is essential.
KH:    At the moment when ghastly things are happening in Europe and the United States and elsewhere, what we get are reports that well stock markets have fallen and everybody says oh dear and then the stock market has rallied and every body goes oh well that’s all right then. You’re saying that’s all nonsense and in fact part of the problem.
RB:     Oh that’s a big part of the problem because one big reason for the stock market rallying is a huge jump in the price of oil. It’s good for the stocks of energy companies but the high price of oil creates havoc for our global economy.
KH:    Have you actually been and talked to Occupy Wall St people?
RB:    I have not been there yet but I have heard of a lot of people in that movement and I’ve had a lot of emails especially about the 9 point list of exploitation that I mentioned in that article that came out in If you Google my name – Ravi Batra and at the same time Occupy Wall St, you will get to that article. That 9 point list of demands, if accepted would bring us out of the recession and this depression. I’ve heard from quite a few people about that list and they like it very much.
KH:    Some of our listeners want you to be president of the world.
RB:    No, I’m here just to offer advice. I’m not after any office or politics.
KH:    That’s what they all say but come the revolution! Somebody wants me to ask you this question. In the interests of preserving declining resources, is it possible to reduce production back to the level of wages to achieve a supply and demand balance, rather than forever trying to increase production and having to raise the wages to match?
RB:    No we should be constantly increasing production and productivity, because that’s the only way to end poverty around the world. But PROUT has also certain policies which would ensure there’s no degradation of the environment. In fact I’m going to write a book one day to show how we can change our tax laws in such a way that there will be no destruction of the environment whatsoever. We need to increase production and productivity so that we end poverty all over the world.
KH:    But there are people who say we cannot continue to increase productivity. There has to be an end to it.
RB:    No that will never happen because human brain is constantly evolving. A time will come when productivity will be extremely high – much higher than we have right now and at that time people will have more time to relax. That in fact is a feature of the coming golden age.
KH:    Some say that this cycle theory does not account for the depression of the mid 1890s. What do you say?
RB:    I don’t see any relevance between the cycle changing and that depression of the 1890s. That was an example of when wealth concentration increases there are recessions and depressions. The 1890s in the United States was known as the gilded age. It is a fact that high wealth concentration destroys an economy.
KH:    So should we all be worried about the revolution because revolutions always whether they are bloodless or not, cause chaos and there will be a lot of innocent people who will suffer, will there not?
RB:    Yes unfortunately. My whole purpose in writing my books in the past was to warn the public to do something about this political corruption and the rising wealth concentration so that we don’t get into the kind of situation we are in right now. That’s why I took all these risks. My whole career was destroyed because of all these writings but I did not want people to see, have to face this poverty. The good part is that now we are in this situation, at least crony capitalism will be overthrown forever.
KH:    Just going back to your teacher P. R Sarkar and his leadership of the Ananda Marga movement, Ananda Marga has had their brushes with anarchism. You’re not suggesting that anarchism might be a way to go?
RB:    Personally I don’t know of any anarchism caused by Ananda Marga, in fact I am part of the movement and I tell you I am a vegetarian.


KH:    Can you be a vegetarian anarchist?
RB:    I don’t eat meat. I don’t believe in violence at all. But their might have been some people who got angry and they may have committed certain acts. I have no idea.
KH:    You’re talking about what happened in the 1970s presumably are you?
RB:    Well all I know is that Ananda Marga was constantly hounded by the Congress Government in India. They in fact sent my teacher to jail on baseless charges of murder. Then he was totally acquitted. The Government didn’t accept this and appealed to the High Court. The High Court said you have no case at all, release him right away. In fact throughout the past 30 – 40 years Margiis were convicted by lower courts and always released by higher courts. So I don’t understand how they could have been anarchists.
KH:    So it was all a set up because …
RB:    That’s the way of history. Whenever someone offers a new progressive idea, the status quo people go after them but in the end the new ideas prevail. This is nothing new. It is just history repeating itself. Unfortunately Ananda Margiis are the victims of that reputation.
KH:    We only have a very short time left. What’s the next thing that’s going to happen that we can read as part of the coming revolution?
RB:    As I said next year is going to be very bad in terms of the economy. Then just watch how fast this movement spreads. When it is moving so fast then you will know that the revolution is almost here.
KH:    All right. Well we will get back to you on the revolution.
RB:    All right.
KH:    It’s nice to talk to you. Dr Ravi Batra is the Professor of Economics at the Southern Methodist University in Dallas. Rarely has anyone predicted such bad events with such jollity.

Transition to a Humanistically Regulated Global Society

By Ronald Logan
Capitalism will fall, as those that live by the sword die by the sword. What we now experience under capitalism is economic greed of extreme proportions. At the inception of the capitalist era, the capitalist system was very healthy. One merchant competed with others for consumers’ patronage by increasing the quality of their goods, and this competition worked to increase quality and service. So it was a healthy system in the early days of the rise of the merchant class. But it is the natural flow of social cycle that every class that comes to dominance eventually deteriorates. It develops to the point where it can no longer sustain itself and it topples, or is toppled from power. In the case of capitalism, the people arise en masse against the domination of the wealthy merchants and create the workers’ revolution.

There has been a transition to a global society in which the key corporations of the grand capitalists have become multinational in scope, with subsidiaries in every country and owning hundreds of corporations under one conglomerate banner. They have become so powerful that they can exercise great influence over governments, so that the national governments’ powers and authority are weakening.pullquote pqLeft

These multinational global entities are also able to have great influence over the economies of different countries, playing one against the other to best get their profit-driven needs met. If they can get their cheap labor in India or China and sell their products to the United States, they will do so. They operate internationally, and they are not concerned with the welfare of anyone but their bottom line and themselves. They do not think ahead; they do not plan for global development. They simply plan based on their own greed.

Due to the power and control of such multinational conglomerates, they have been able to influence many countries’ policies. They come and take the cheap labor and they lobby for deregulation so they can operate as they wish. They have been able to change laws and regulations within countries to maximize their profits. Their goal is always profit. And because they have overextended their greed, they have slit their own throats with their own swords because they have weakened their markets, destabilized the world, and have brought the world to a point of crisis.

The present situation is often compared to the Great Depression of the 1930s, which was the first major sign of the deterioration of capitalism. However, global capitalism was not then developed as it is today; the economy of one country did not so affect the economy of another. In today’s world of global corporate entities, with many subsidiaries in many countries, there is a global economy. But there is no humanistic, thoughtful global entity to make decisions. Rather, decisions are made by this corporation or that, each trying to make more and more money.

So, when they put their factories in India, Philippines, or China and then sell their products in Europe or America, they are not thinking, “What will be the impact on the world?” They are simply thinking, “How much money can I make?” When they determine prices and manipulate markets, they are not thinking, “What will be the long-term repercussions for the society?” So, due to their shortsightedness and greed, they have caused a very precarious situation.

Need for Global Leadership

But there is a deeper underlying cause for the current situation. It is that globalism, the movement towards a global, one-world society, is without any governing body. There is no global body responsible for governance over these greedy corporate cowboys and for seeing to the welfare of the people of the world.

Naturally, without leadership and without policies to govern the situation, the multinational corporations have followed their own corporate capitalist instincts and made a mess. They are not out to harm anyone; they are simply following their dharma as vaeshyan merchants. However, they have grown so large and so powerful that they are destructive even to themselves. The economies of the different countries have become destabilized due to deregulation and economic meddling by multinational corporations and, in a deeper realm, due to the lack of a global body representing the needs of the people of the world.

So, first and foremost, the solution to today’s crises is to form some type of global body that can reckon with global economic problems, as well as with global political problems. This body can oversee the distribution of resources, taking the motive of desire for the welfare of all people. It can implement economic solutions that are cross-cultural and multinational.

Nationalism does not work in today’s world, and it is reaching its end. National autonomy assumes that a nation can exist separately from others and simply pursue its own welfare. But those days are gone, and today’s political leaders know it and they are trying to adjust themselves. They work for their separate countries but know that they cannot solve their problems independently of others. They know it. While each country tries to cling to its autonomy, yet their cooperation increases out of necessity. In today’s world, the necessity lies in collaborative summits, and in establishing governing bodies that can regulate and coordinate the world economic situation economically and that can prevent wars.

War is becoming too dangerous to pursue. As nuclear proliferation increases, the necessity for global regulation, supervision and coordination becomes extreme. Perhaps Russia and the United States have modeled some restraint, but what will happen as every little nation develops its nuclear arsenals. There needs to be regulation of nuclear weapons for world survival.

Following the Example of the European Union

The economics of one nation clearly affect the economics of all nations. And the United States economy, in particular, affects all nations. The Americans cannot solve their problems without the cooperation of others, and others cannot solve their problems when the Americans are in such trouble. So everyone is in trouble. Individually they cannot solve the problems and they recognize this. There is too much inherent interdependency within economic markets. The problems are international, and so the solution-makers must be international. This is a known reality in the political world of today. But what is said and what is ascribed to differs from what is needed, for there is a clinging to the autonomy of nations.

The nations need to be in a coordinated whole, much as the countries of Europe have come into the European Union. In this way, the world must come into some type of union for political welfare and safety and for economic coordination. Has the European Union helped Europe in general? Has the softening of the national boundaries so that the Europeans can go here and there helped Europe? Definitely. Europe is thriving, relatively speaking. So the example of the European Union needs to be taken up by the world.

A global body should be created, and it should set up an economic council to coordinate global economic development. This global economic council should develop a true global economy, responsibly managed, with goals for global economic development, coordination and distribution of resources — development not based on corporate greed but based on human needs as perceived by a responsible international council representing all countries. In this properly managed global economy, the corporate entities would operate under firm the regulation of the global economic council.

Transition to a New Era

Today the world faces a shift away from the dominance of the age of capitalists. This shift will get advanced through the workers revolution. And who is it that makes the workers revolution? It is the disgruntled people who have been forced into shudra-hood by the capitalists. It is these people, existing throughout the world, who want change. The disgruntled workers, the viksubdha shudras, of today are not peasants on the farm. They are intelligent people who are tired of the illogic and inhumanity of the current situation and want an improvement. Through their mass demand will come change. It is coming from the bottom up, from the populace spurred and led by the ideas of the viksubdha shudras — by the alternative thinking, intelligent people in the society.

So these intelligent people who see that the present system is not working are beginning to demand something else. And their ideas are catching on and becoming very popular. The masses of society want change to occur. They are beginning to side with the alternative thinking people and to realize, “Hey, these people have the right idea. These corporations are leading us down a false road of economic hope, but we are just getting used by them.”

In all countries, the ideas of progressive thinking, intelligent people are becoming more and more accepted in the society. This kind of thinking en masse will increasingly come into prominence. This is just the beginning. There is a change that is gaining momentum — a shift from vaeshyan dominance to the dominance in the workers revolution led by the vikubdha shudras.

After the workers revolution, in order to sustain it the revolutionary change, there will be need for more discipline and regulation in the society. So the society will quickly shift into a well-disciplined ksattriyan society. It will be a society of very good quality. We should not fear, but welcome, the coming of the values of the ksattriyan society — which will place duty and dharma over money.

That is where it will end, in the dominance of the values of duty, discipline, and dharma and in establishing a strict chain of command in the society. A well-regulated society is needed in which one cannot simply wage a war if one feels like it, or greedily profit the way one wants. The regulatory discipline of the society will increase, and this will be a good thing. The value of sustaining duty, sustaining one’s pledge to the welfare of humanity, will become dominant. It will no longer be acceptable to engage in economic development at the cost of others.

All societies have had merchants, and there will still be merchants. There will still be corporations; there will still be a vital economy. In all societies, there is economic enterprise; in all societies, there is money and there is trade. So all of these functions will go on, but the values of the society will shift. The glory will not be in becoming an economic giant where everyone admires you because you have become the very rich entrepreneur. No, what will be of value is the noble person who is dutiful and follows dharma. That is the prime value in a good ksattriyan society, and that will be seen as the road of success.

The Emergence of a Well-Regulated Global Economy

People say, “Oh, we will restore capitalism.” But capitalism will not be as it was. There is now much government engagement in bringing solutions to the troubled economic situation. And this will only increase. If the people are smart, they will start to build a strong global political body that can implement strong global economic solutions — solutions that arrange the rational distribution of resources and that strictly regulate the multinational corporate entities. There needs to be a regulatory body that guides these decisions in a cooperative way between different nations so that there can be a coordinated policy that produces good for everyone.

Naturally, some nations will be richer than others. The world regulatory body will not produce complete equality. Equality is not the goal; welfare is the goal. Some parts of the world are more sophisticated, more developed. Some parts are a little backwards. Each nation grows at their own rate, even in a world society. Distribution of resources will not be the same everywhere; there will not be equality. But if the principles of Prout are implemented, the basic necessities will be provided for all in a humanitarian way.

What is at stake is the survival of this age that faces pollution, over-expansion of population, destruction of species, economic collapse, and natural disasters. If all of this is to be faced, it cannot occur under the dominating influence of corporate power and corporate greed. It must be managed by a responsible global council that addresses human needs. Who will address the crisis of massive natural disasters? How can the economies of countries be coordinated so that everyone can be living in security and welfare, rather than in collapse and destruction? How can the world protect itself from the threat of nuclear proliferation? How can the food supply be maintained to feed the ever-growing population? These are critical questions that, along with several others, must be addressed and answered.

Necessity demands that these issues be properly addressed. For this, there must be dutiful and intelligent people who come into power in a global society, rather than the big corporations being the dominant power. Thus, we are seeing the end of capitalism, the end of the vaeshyan era, and the transition to the social dominance to the well-disciplined and regulated society of the ksattriyans.

Copyright The author 2012

Our Occupy Wall Street! Leaflet

(October 5, 2011) – We received a request from Occupy Wall Street! Proutist protesters to chip in a leaflet for today’s march. Here’s the text we suggested (download the leaflet here):

Capitalism + Political Democracy = Slavery

Cap the freedom to accumulate wealth! The Earth and its citizens can no longer sustain capitalism.

Economic Democracy = Welfare and Progress

Sufficient purchasing power and employment for all must be guaranteed! There is enough for everyone’s need but not for even one person’s unbridled greed.

Yes to a Fair Consumption Economy!


  • Local economic planning
  • Cooperatively managed businesses
  • Local governmental control of natural resources and key industries
  • Socially agreed upon limits on the individual accumulation of wealth

Basic Necessities for All!

Decentralize the economy and leave decision-making in the hands of local people! Together we can ensure the adequate availability of food, shelter, clothing, health care and education for all.

Sustain the Good, Discontinue the Bad

We are all directly dependent upon the Earth for our survival and well-being. A decentralized economy can better ensure that the ecological systems of the earth are not exploited beyond their capacity to renew themselves.


The Practical Approach

P.R. Sarkar
Human beings are not yet looking towards the actual maladies that afflict society. Various occupational groups have formed societies and associations based solely on a sense of individual or group interest. Consequently they try to solve every social problem only from the perspective of their own interests. They do not want to help solve the problems of the lower echelons of society. Not even one per cent of the energy that is spent to pull people down from the top of society is utilized to elevate those at the bottom. This is the greatest tragedy.

It is incorrect to think that no one has ever individually considered this problem in the past. I am not referring here to the social philosophies of the last few hundred years; nor to the social revolutions of that period; nor to the social conscious of different thinkers of that period. In the Middle Ages some people thought deeply about solutions to the problem of social injustice, and a few of them even tried to do something. But neither am I referring to the philanthropic overtures made to the poor by some capitalists. I am referring to those who thought that it was virtuous to plunder the wealth of the capitalists and distribute it among those in need.

The Robin Hoods of the medieval period perhaps thought that this was the best way to eradicate social disparity. But this does not work, so it did not work.

In nearly every country of the world such Robin Hoods have emerged, but they have not been able to solve the problem of social injustice. The main reason is no one can survive on charity. Such an approach only creates a society of beggars. This type of greedy, indolent and inactive society promises even greater poverty in the future. Moreover, plundering the wealth of the rich does not destroy capitalism, because although robbery may reduce the assets of the capitalists, it does not destroy the seed of capitalism. The adventures of medieval heroes may excite some people today, but they cannot be a source of genuine inspiration. It may be possible to snatch away the wealth of the rich by violent means, making them paupers, but this will not permanently prevent them from again becoming rich. Violence begets violence. Hordes of demons who lose their wealth become greedy for human blood, and plot greater conspiracies in the future. The less intelligent thieves are ultimately destroyed by them. The thieves suffer greater punishment at the hands of the exploiters than the exploiters suffer at the hands of the thieves.

Violence does not solve any problem, because whatever poisonous tendencies of the individual and collective minds may be destroyed by violence, the seeds of those tendencies remain embedded in the mind itself. When the pressure of circumstances is relaxed they may again sprout forth, creating even greater evil.

Then where does the solution to this problem lie? A change of heart is absolutely necessary, but such a change will never be possible through violent means. If someone who is tormented by incessant hunger does not express his or her hunger due to fear of the collective force of society or pretends to be free from hunger, it does not mean that he or she has acquired the peace of mind that comes with not being hungry or will not engage in ruthless acts of violence to appease his or her hunger if he or she gets the opportunity.

Some people are of the opinion that only humanistic appeals and no other approach can effect a change of heart. Although the principles of such people may be high, in reality the soil of the earth is extremely hard. Their appeals to do good cannot easily gain support.

What are humanistic appeals, or satyagraha? They are simply a special means of using violence to create circumstantial pressure. We can, in fact, call them the intellectual’s method of using violence. They are a way to make people eager to move along the path of human welfare without resorting to actual violence, relying on legal enforcement, or becoming angry and adopting the path of bloodshed. Or, in simpler language, they are a way to compel people to move.

What is circumstantial pressure? Does it not aim to vibrate the individual or collective mind with the wave of collective welfare through the application of force? In fact, this approach is an attempt to touch the aspect of the human mind which is very tender and capable of responding to humanistic appeals. Thus, those who have finer sensibilities and rational judgement readily respond to humanistic appeals, or satyagraha.

This sort of appeal does not hold much value for those with crude minds. To vibrate the minds of such people it is, and will forever remain, necessary to influence their minds by giving them a rude shock. Otherwise one will have to wait indefinitely for the sensitive violin strings of some secret recess in their hard minds to be similarly vibrated by high-minded appeals to do good. And meanwhile the existence of the helpless, exploited people, on whose behalf these appeals are being made, will have been reduced to dust.

That is why no matter how much importance was given to the benevolence of the human mind by the Gandhian and Bhudan movements, or how saintly their propounders may have been, selfish and mean-minded people will never accept their principles. The bleeding sores on the feet of marching protesters will never be able to soften the minds of ruthless exploiters. Gandhism may be an excellent utopian model, but in the harsh reality of the world it is absurd and self-righteous.

Yes, the human mind must be vibrated, and for this one cannot wait for the application of the sentient force or humanistic appeals. Rather, all necessary steps must be taken to create circumstantial pressure. I do not consider it at all improper if exploiters are forced to follow the right path by circumstantial pressure in a totalitarian state or by legal compulsion in a democratic one. However, the primary objective is not simply to use any means available to create a vibration in the minds of exploiters. Proper moral training must also be imparted to keep the waves of that vibration alive, and there must be a ceaseless endeavour in individual and collective life to perpetuate the waves of that vibration. One must maintain one’s zeal so that, with the passage of time, the momentum of the vibration does not slow down. Its vigour and vitality should not turn into stagnation. Staticity should not creep into the hidden corners of the human mind.

Those who depend solely on magnanimity of mind or on humanistic appeals are bound to fail. And those who aspire to establish communistic systems either through legal methods or at bayonet point without changing the hearts of the people, without implementing development programmes and without introducing moral and ideological education to reform people’s bad habits, are also bound to fail. If we do not equate this communism, established at the cost of so much suffering, with robbery, then we must consider it rather worse than robbery, because it suppresses through brute force the natural life-urge for self-expression. It runs contrary to human nature to be suppressed like this. The suppressed human mind will revolt and find avenues to express itself. (If some people want to call this type of expression counter-revolution they may, but I would not.) People do not like to lose their innate human qualities or spiritual potential, to be reduced to an animal-like existence, only eating and procreating; they cannot live like that.

Yet in order to make people “magnanimous” and “virtuous” through the application of brute force, individual liberty has to be ruthlessly crushed. Total power has to be concentrated in the hands of a particular group or party, and under these circumstances there is no alternative but to deny one’s special value as a human being. To recognize people’s value would only invite trouble, because then people would have to be granted freedom to express their opinions, or at least the right to demonstrate that their opinions are beneficial for society. And if this is accepted, it will have to be indirectly accepted that it is unjust to suppress human beings through brute force. If this is conceded, then the so-called communism which took so much effort to establish would be jeopardized as a result. Within a short time the group or party in whose hands the power was concentrated would be ousted by the collective psychic and spiritual efforts of the masses who had newly attained freedom.

That is why neither Gandhism, nor the so-called communism which is based on brute force, can bring about human welfare.

People will have to adopt a path where there is sufficient scope for humanism or for humanistic appeals to be made, and which at the same time allows for brute force as well as the application of other types of force if necessary.

From Human Society Part 1, “Various Occupations”

Copyright Ananda Marga Publications 2011

Proletarian Revolution and Post-capitalist Society

spirevP. R. Sarkar
The inevitable consequence of capitalist exploitation is proletariat revolution. When capitalists, maddened with excessive greed, lose their common sense completely and bid farewell to humanism totally, it is time for proletariat revolution to burst forth. But it will be futile to expect it just because of the ripe time. For this, conditions relating to place and person are also largely responsible.

From the economic standpoint, where there exists two classes – the exploiting capitalists and exploited proletariat – revolution takes place at such a time indeed, but at such a time if there be no intellectuals and fighters, from the mental standpoint, or in other words if people are proletarian economically but not intellectuals or fighters mentally, proletariat revolution is not possible. Those that are mentally proletarians are not capable of bringing about revolution. They are battle-shy. They are the playthings of the capitalists. During the hey-day of the capitalist era, capitalists easily kept in their clutches such proletarian-minded workers. Nay, even the martial-minded or intellectual workers, if they are not spirited enough, get themselves sold to the capitalists. Therefore, eventually, proletariat revolution has to depend on those workers who are sufficiently spirited and who are mentally intellectual or fighters. Without taking into account the mental cast, those who want to bring about the revolution of the proletariat only with the help of the working class, will come a cropper.

Revoloutionary middle class
The moral and the virtuous may be found among both the rich and the poor. It is known to everybody that the notion that rich means dishonest and poor means honest is totally wrong. But in most cases spirituo-moralists will be found particularly in the middle class society. By middle class society I mean the intellectual or martially-minded workers. It may be argued that, “can’t a rich person, who is moral and virtuous, be a moralist?” In reply, I would say, yes, s/he can, but s/he will have to come down to the level of the bourgeoisie, for s/he shall not relax snugly with his or her ill-gotten capital and eat idly. In order to observe and abide by the rules of PROUT, s/he has to fight against wrong and injustice, and in order to continue this fight properly s/he shall cease to be a rich person, but will become middle class. The interpretation of the word moralist is one who is a moral and virtuous person and fights against unjust policies. Earning money wrongfully or hoarding inordinate wealth runs counter to the fundamental principles of PROUT, without which proletariat revolution can never be successful. It may be argued again that, “can’t a poor person be a moralist?” Yes, s/he can, but only those poor people who are martially-minded or intellectuals can bring about revolution, and those very poor people I call the middle class. This is how I interpret the middle class. I do not see eye to eye with those who say the middle class people are those who do not do physical labor but render intellectual service, nor with those who say, those whose incomes are neither high nor low constitute the middle class. Taking the last interpretation of middle class I see that there are many martially-minded or intellectual workers in society whose incomes are far less than those of the proletariat-minded workers doing physical labor. If anybody takes exception to this appellation of middle class, or if anybody insists that middle class means those whose incomes are neither more nor less, and so the pioneers of revolution – the martially-minded or the intellectual workers – may or may not be middle class, I am ready to use the term discontented or disgruntled workers, instead of middle class, for the revolutionary workers. This disgruntled worker society, is the eye sore of the tyrannical capitalists. Actually the capitalists are not afraid of labor unrest, they are afraid of the labor leaders, these disgruntled workers.

Constitutionally the capitalists like democracy, for in a democratic set-up they easily buy off the proletariat-minded workers by force of money. Numerically these proletariat-minded workers are in the majority. At the time of election it is easy to sail across the election-styx after exhorting them with a mouthful of tall talks and promises. Thereafter no harm, even if they forget all about their tall promises, for the proletariat- minded workers themselves easily forget all about them. It can be asserted with emphasis that if, in any of the countries, only the educated people had been given voting rights instead of the general adult franchise, the administrative or state structures of most of the democratic countries would have played quite a different tune. If the voting rights had remained in the hands of the moralists only, there would have been no difference at all between the world of reality and the heaven of imagination. The condition of the middle class people, the disgruntled workers, is miserable in most of the countries having a capitalistic social system and democratic structure. The reason is that these are the people who are the greatest critics of capitalism and the greatest opponents of capitalistic exploitation. The numerical growth of such disgruntled workers is indeed prognostic of or presages a potential proletariat revolution. Therefore those who want an exploitation-free world should help in maximizing the number of these disgruntled workers. Their extinction or their transformation into proletariat-minded workers is detrimental to revolution.

All the moralists of the world should be alert and vigilant so that the number of these disgruntled workers does not diminish as the result of unemployment problems, birth control or other different practices and policies. Revolution means a great change. For a change to come or to bring about a change, it is not that bloodshed is inevitable. But then if the majority of the disgruntled workers be martially- minded or if their martial influence be dominant, revolution indeed comes through sanguinary clashes. It cannot, however, be emphatically said that, without bloodshed or intellectual clashes, a revolution cannot come. Bloodless revolution is only possible if the number and influence of the intellectuals among the disgruntled workers be very great. But we cannot expect the last named possibility and so it has to be said that the popular emancipation, in most cases, is blood-soaked. Some claim that they are capable of bringing in socialism or universalism or mass emancipation through democratic methods. On the whole the fundamental policy of the welfare state is also the same.

The disgruntled workers who take the leadership of the proletariat revolution are imbued with martial qualities with regard to courage, dynamism and strength of mind to take the risks and hazards of life. After the proletariat revolution the leadership of society indeed comes to these disgruntled workers, when their martial qualities come into prominence still more conspicuously and vigorously. In the post-revolutionary era they should no longer be called the disgruntled workers. At such a stage they become the martial class of the second social cycle. Those that keep vigilant eyes on these militants, lest they land in the role of exploiters subsequently, are indeed the moral, virtuous and undaunted fighters – the sadvipras. If the militants take to exploitation, the moralists shall fight against them and establish the intellectual era in the second phase of the social cycle. Then again if the intellectuals take to exploitation, the moralists shall fight against the intellectuals and pave the way for the capitalist era of the second social cycle. Afterwards, if the capitalists take to exploitation or want to play the role of exploiters, then these moralists shall incite and inspire disgruntled workers and bring about proletariat revolution for the second time.

So the social cycle shall go on and on. None can stop this rotation. If we call the post-revolution martial era the thesis, then the counter-step, taken by moralists against the militants disposed to exploitation, we shall call the antithesis and resultant indication of post-revolution intellectual era following this fight, the synthesis. Later on if the intellectuals take to exploitation, the counter-move then taken by the moralists against them will be known as the antithesis, and so at that time instead of calling the post-martial intellectual era synthesis, we may call it the thesis of the next phase. None, not even the moralists, can stop the rotation of the social cycle. The moralists, established in the central hub of the social cycle, shall be alert and awake, keeping a vigilant eye on the process of rotation. After the martial era will come the intellectual era and after the intellectual era will begin the capitalist era, and then proletariat revolution – like this, one era will always follow another. The moralists cannot stop this process. But then they must be vigilant, so that after the establishment of the post-revolutiony martial era the militants may not take the role of exploiters but only govern the society as its guarantors. The moment the militants give indications of exploitation, the moralists shall immediately bring about the antithesis and thereby end the martial era. They shall take similar steps in the intellectual as well as the capitalist eras. That is to say, instead of letting the society drift towards natural evolution they shall facilitate social revolution as per necessity. Therefore the moralists shall have no rest, ever. Such a time will never come in the life of a moralist when he or she will relax in an armchair and say, “Ah, I have nothing to do today. Let me rest a while.”

In the first phase of the human history of the world, a moralist society has not yet formed itself. In most countries the last part of the first phase is on the move. Only in a few countries the post-revolutiony marital era has been established. At some places the intellectual era is just around the corner. In the absence of a moralist society the social cycle is moving on its natural round. In every age, government of the predominant class is being followed by exploitation and thereafter comes evolution or revolution. For want of moralists’ assistance, the foundation of human society is lacking firmness. Today, I extend my earnest request to all reasonable, virtuous and moral fighters that they form a good, well-disciplined moralists society without further delay. These moralists shall work for the good of all countries, for the all-round emancipation of all humanity. The downtrodden humanity of this disgraced world is looking up to the eastern horizon, awaiting their advent with earnest zeal and eagerness impatiently. Let the cimmerian darkness of the interlunar night disappear with their advance. Let humanity of the new day of the new sunrise wake up in the new world!

Excerpted from P.R. Sarkar, Human Society, Part Two
Copyright Ananda Marga Publication 2011

Ruthless Economic Austerity Measures: Crushing Exploitation of the European People – But For How Long?

By Garda Ghista

In mid-May, 2010, European leaders met with International Monetary Fund (IMF) leaders and finally reached an agreement comprising a £750 billion rescue package for the euro. Since then, announcements have taken place every single day regarding ruthless, merciless new austerity measures which the common people of Europe will have to now face. Workers and non-workers alike will be paying heavily for the financial games of the bankers and speculators.

Eurozone countries along with Britain must cut their budgets by £400 billion in order to meet a 2013 compliance deadline, and it is the public who will be plundered of that 400 billion, particularly pensioners, the unemployed, the disabled – all those who desperately depend presently on social services provided by their governments. Greece is the forerunner for the rest of Europe, as it will cut its deficit by £30 billion over the next three years, punishing the weak and helpless humanity by slashing wage and pensions, eliminating vital social service programs and increasing already outlandish sales taxes. Spain is following suit, having just announced cuts totalling £80 billion to be taken from the salaries of state employees and by freezing pensions. Previously every newborn baby in Spain received £2,500 automatically from the government. The program has been swiftly and silently axed with nary a word coming in the press.

Portugal has frozen all hiring and public salaries and increased sales taxes so as to reduce its budget deficit by £2 billion. Italy has already begun cutting civil service jobs, cutting salaries, raising the retirement age and adding new cuts to the health care system. France will reduce it’s budget deficit from 8 percent to 3 percent of GDP by 2013, once again by raising the retirement age, cutting housing benefits, employment compensation and slashing museum funding. Germany intends to cut still more social service provisions such as family, child welfare and disability benefits along with annuities and pensions. Britain over the next four years will be cutting a whopping £100 billion, once again making the little people pay via slashing 300,000 public service jobs and freezing public sector pay.

In the US official retirement age is 67 years old. However, millions work longer because they can no longer make ends meet when retiring. Now the EU Commission has said that the retirement age in Europe must rise still higher, such that not more than one third of an adult life be spent in retirement. This suggests raising retirement / pension age to 70 years. Is it not convenient for the wealthy controllers of society? How many millions will fall ill before the age of 70 and have no means of survival on early retirement? The word that comes again and again to mind is “inhuman.” How can we as a civilization, a global civilization, be so inhuman to our fellow man? What did we miss, what did we fail to learn in our schools and universities or from our parents, that at the end of it all we are so inhuman?

What is the consequence of all these ruthless, merciless cuts, and why do we call them ruthless and merciless? Because they will lead directly to the unbounded impoverization and ensuing suffering of the common people – the little people who have no voice, no power, no weapon, to stop the barbaric brutality being meted out to them. What kind of civilization do we have that in country after country the wealthy leaders enact the cruellest of financial measures? An immediate effect will be deep impoverishment of the elderly on a massive scale. This is inhuman. Human beings have a right to live out their lives in mental peace and physical equipoise. No elderly person should have to be filled with fear of being thrown out of his house or apartment, being denied basic medical care, or even the fear of facing the slow and agonizing process called starvation.

If we dig a little deeper into the so-called financial crisis, we find that reams of money exist, and that what is occurring right now in every country is a systematic redistribution of income and wealth from the bottom of society to the top, i.e., from the poor people to the obscenely wealthy elite. for several decades. All governments, left and right, have laws in place which excuse income and property taxes for the rich while placing the entire burden of this income source on the meek and humble of the earth – the poor people. Governments and corporations have slashed wages for the past 30 years and created all kinds of new jobs paying absolute pittance, leading to massive individual credit card debt through no fault of the poor. For these sweet, suffering souls, it is always and always about making the choice between paying the rent or putting food on the table. This is the life of the poor. Poverty makes no distinctions from one country to another. Poverty is a universal phenomenon that must be stopped dead in its tracks.

What is the root of the problem except the banks? Governments across Europe pumped billions into the banks to keep them afloat, creating a huge new European debt of £183 billion. Now the banks, working hand in hand with governments and the EU, have turned right around to plunder the masses. In every country the ruling elite rely on social democrats and unions to enact their merciless austerity measures. We can no longer distinguish between right and leftwing governments. All are engaging in the same behaviour towards the helpless humanity, gently telling them “TINA – There Is No Alternative.” Unions make sure that any protests held last just a few hours or at most just a few days so that nothing serious develops – nothing like a European economic revolution or political revolution so as to throw out the economic exploiters of the masses. The middle class in all countries aids and abets the unions and ensures election of so-called democratic governments. The goal is to prevent at all costs a real political movement from spreading across Europe, symbolized even perhaps by a new European political party, which might have revolution as Plan B if Plan A – the redistribution of wealth to the masses – does not succeed. To achieve this goal, governments are further busy stoking up tensions between nations and communities. This strategy succeeds time and again throughout history to divert the masses from the crushing economic exploitation that engulfs them in tears and wipes the smiles from their faces forever.

Isn’t it time for the exploited masses to put an end to the European Union along with its self-mandated currency called the euro? Isn’t it time for the common people to stand up for their social, economic and political rights? Should they go on demanding those rights from the plutocracy that presently macro-manages their lives, or should they work with single focus to completely dismantle and destroy the capitalist economic structure? Could anything be more urgent? Capitalism is grinding the bones of the people right into the ground and breaking their hearts into millions of sharp, jagged pieces – hearts that were meant for loving and laughing.

Who Will Lead the Revolution?

When we talk of revolution, we have to be extremely careful. Nine times out of ten throughout history revolutions fail. Why? Because their leaders lacked morality, sincerity, dedication, vision and practical strategies for building a new and better society. If the leaders of revolution cannot lead the people towards brighter alternatives, towards workable solutions, for what then do we shout “revolution”? It will all be in vain, with thousands of lives lost for nothing. Prout founder Shri Prabhat Ranjan Sarkar says that the sufferings of the people are the direct result of the sins of the leaders. Similarly, we can say that the continued sufferings of the people in the post-revolutionary phase are due to the defects of the leaders, even if they might have initially had sincere intentions. It is not enough for leaders to wage a revolution. They need to know exactly where they are leading the masses. They need to have a clear vision of a future world incorporating an economic structure that brings economic peace to all. Isn’t this the minimum requirement of those determined to lead the masses into revolution?

Presently we have political leaders who don’t know squat about how to create a better society. Most went into politics for money, not for service to humanity. They have no qualifications, meaning they have no love, no compassion, no mercy on the poorest of the poor. So we have to look at the external as well as internal motives of those who shout revolution and those who long to lead the masses into a rebellion for bringing social, economic and political liberation. It is not enough for the popular leaders of the masses to daily bash the extant politicians who wreak economic havoc on the masses. Countless Ph.D.s in economics and political science adorn the internet with their scholarly articles exposing economic exploitation around the world. Those same Ph.D.s have no clue of the future, of how to build a new world imbibing economic justice. It is not enough for those leaders to unite the masses on the sentiment of anti-exploitation, they must additionally formulate and then enunciate to those masses a glorious vision of the future society post-revolution. What will change, how will it change? Can they describe the new economic structure that takes birth on the ashes of the dying capitalist structure? Will their vision work? What does history tell us? Will studying the economic-political systems of sweet indigenous peoples everywhere help us to gain that vision? Do present critics shout that communism is the solution? But communism never worked. It is just state capitalism. Under communism we saw grinding poverty even worse than under capitalism. So again, what vision is required in the minds and hearts of revolutionary leaders?

Amazingly, over the years and centuries, only the two models, capitalism and communism, really took off in the world, with now and then drops of Keynesianism for good measure. But even Keynesianism cannot solve the present crisis. Why don’t we look for something new? Why don’t we study the Prout economic model and see if it might work? Marx’s model worked in theory but not on the ground because the system destroyed the incentive of the people to work. Capitalism breeds greed until hearts are replaced by dollar signs.

What About Economic Decentralization?

The Prout economic model stipulates that we need a decentralized economy. Prout founder Shrii Prabhat Ranjan Sarkar emphasizes the tremendous importance, the absolute necessity, of socio-economic decentralization, saying that where economic centralization continues, the “people cry out in agony due to scarcity and starvation!”Industrial centralization is devastating to a well-knit social order. No matter what form capitalism takes – individual capitalism, group capitalism or state capitalism – capitalists will always prefer centralized production, because all forms of capitalism prefer profit over human welfare. For this very reason, people in the poorest parts of the world go to sleep “crying in the cimmerian darkness!” Hence, brothers and sisters, let the clarion call be raised everywhere, it is time that people override their corporate-colluding governments and implement economic decentralization.

We need local, economically and ecologically sustainable communities, villages and towns. When central governments make no attempt to even conceal their indifference to the common people, is there any alternative but to go local and set up such communities? It’s each man for himself now. But instead of thinking thus, we can think, it’s each community, each village, each town for itself. Let’s take care of each other at the local level. TINA – There Is No Alternative! Countless good people have suggested going local. Produce local, make local, sell local and buy local – this will keep a community alive and thriving, isn’t it? Converting every company, corporation and large proprietorship to cooperatives will cause the community to take a great leap in the direction of economic democracy and cultural caring. Here we can add that the banking system also will be managed by cooperatives in a Prout economic structure. Central banks will be controlled by local governments. Prout is about local control over everything – growing healthy food locally, having access to local medical care, guiding local educational curriculum, building structures from local natural resources.

But again, who will lead the people in the direction of such an economy, of such a new culture where people care deeply for one another, to the extent that a community will never allow a single person to go hungry or be without a doctor when needed? Who will lead the people, brothers and sisters? If a great intellectual denounces the present strangulating structural violence taking place, it is just not enough. He must have the vision of what the common people have to build when the revolution is over. People are longing everywhere for a new world. We have to build that world, and it is the leaders of the revolution, loved and adored by the masses for their endless compassion for suffering humanity, who need to take the people forward and guide them in building a new economic structure, a new political structure, show them the way to create a deeply caring, nurturing culture where not one single person is left behind. The strong spirituo-moralists who fight ceaselessly against immorality, corruption and all forms of injustice in the society are the real revolutionaries. They wage a ceaseless struggle against immorality. They have no timidity with regard to fight, because peace comes only from fight. Peace does not walk in the door on a platter. The people who fight endlessly against immorality and injustice are the people who by definition become our leaders because such people will always take care of the oppressed, marginalised, and neglected human beings.

As Shrii Sarkar says, the theory of leadership is one thing, but the practical, human qualities of a leader are quite another. In the past some persons, due to having intelligence, social awareness and great oratory skills, were able to start a revolution. But, in most cases, they had no vision of how to guide the people during the post-revolutionary phase. A great leader who has established himself through dedication, ideological zeal and deep sincerity can succeed against tremendous odds, including the military might of society’s exploiters. When revolution begins, a fight will start against all immorality and corruption in the society. The moral, intellectual and spiritual strength of the leaders will bring about their victory. Yet even when the revolution is over, the leaders will have to remain constantly vigilant that new exploiters do not come to power. Hence their struggle is never-ending. In the words of Shrii Sarkar, “The greatest achievement of a revolution is to eradicate exploitation and bring about a progressive change in the collective psychology through the minimum loss of life and property.”

Be the Leader You Wait For

In view of what is happening today in Europe, in view of the rising thousands of homeless people in America, is it not time for revolution? We are defining revolution here as accelerated change, radical change, in our society. Is it not time to end the economic exploitation of entire humanity? Let us not wait for leaders. Let us become the leaders the world waits for. Let us adore the suffering human beings everywhere and work day and night to accelerate change in the economic and social order, so that their suffering comes to an end. We can do no less.