Welcome to episode six of Prout Consciousness and a discussion on Prout’s theory of history. First of all, why would history be of importance to socioeconomics? At its best, history allows us to separate myth from reality. For instance, the economy plays the main role in society today, to the point where everything of life at present seems to be an object of commercial calculation. It has become like a dogma: everything ought to be measured in monetary value. Things weren’t always like that. In Ancient Greece, oikonomía meant “the management of a household”. At that time, the military and philosophy and not the economy played main roles in the larger society. Essential values of social and political life included excellence, a sense of pride, self-control, dignity and at some point democracy. This much information about history allows us to envision a future where the economy again will not be the main focus of individual and collective human endeavour. Everything keeps changing, and progress is a subtle thing that never repeats itself.

As is common knowledge, traditional works of history routinely portrayed monarchs, politicians, explorers and inventors and other epochal figures as creators of human history. Prout begs to differ, and instead singles out society’s common urge, its collective psychology, the spirit of the age as history’s prime mover. Still, modern historical accounts rightly include history of leadership as well. Significant personalities clearly impact society’s movement but those champions were directors of historical events and not their creators. The creators of history are all people and their living environment including animals, plants and even mindless matter. It is very easy to grasp this simple truth. Say, a king went to war over some resources and in the battle horses raised by experts were employed, burning tar featured on flying objects produced by some inventor, bad food consumed by enemy troops led to their incapacity, the person who was supposed to trumpet the signal for retreat fainted, etc. The king may have taken the formal decision to go for war but the factors that ultimately led to its particular outcome were innumerable and all of them went into making history.

What is a collective psychology and what is its import? Every living being has a vibrating mind. The average of the vibrations of all minds in society makes up its collective mind with its particular psychology. Human history comprises of all kinds of people, their motivations, their crude and subtle actions. Being a conglomerate of various mental shapes and forms, the psychology of collective humanity moves history in waves and not in a straight line, and whenever those waves encounter the waves of other societies, new blended collective waves arise to create new societies and their futures.

What is new in this, you may ask. Is it not simply saying that when a society celebrates some festival or go through a crisis, the members do so together and in that way everybody’s existence contribute to the concerted existence of common society? At times the mood and fashion change markedly and thereby society changes as well. Yes, you are right but there is more! Prout places our individual and collective history in a cyclic reality where the collective psychology moves in a number of stages to make up a full circle and then start all over again. One rather interesting thing about this cyclic model is that the social forces that move through it are made up of particular social mental types, each with their characteristic approach to socioeconomics, and therefore they come to play distinctive roles at different times in history. Prout focuses on five main collective psychologies, each with their own approach to the world and its affairs. These collective psychologies are:

1. Those who remain enslaved to the material world,
2. Those who conquer and captain the world by physical means,
3. Those who govern and explore the world by intellectual means,
4. Those who accumulate and own the world by commercial means, and
5. Those who inspire and guide the world by moral and spiritual means.

Let us assess these different collective psychologies, or psycho-social classes, to see how they dominate history and move through it each in their own way.

During the bone and stone ages people lived by manual labour. The characteristic psychology of such primitive people is their submission to the physical environment. They fear the forces of nature, and their inability to establish themselves independent of nature’s dictates, makes their collective psychology passive. This type of psychology is prevalent among many people even today. People of materialist subservience look first for sensual satisfaction. When it comes to doing some work, they tend towards avoiding responsibility rather than seeking it, and prefer to be told what to do and when to come and go. In other words, the materially enslaved readily subject themselves to the control of those of more advanced mentalities.

After the initial rule of matriarchs, strong males asserted their influence over the materially enslaved and eventually came to rule them as chieftains and kings. The essential psychology of such rulers is to overcome physical threats and challenges and conquer the world by force of muscular strength. They admire and respect physical strength, and their psychology becomes the collective psychology of the society they rule. As a result, a sense of discipline, code of conduct and solidarity develop in groups, clans and states led by such physically charged leaders, resulting in military and engineering developments. This particular era, of the society of the strong, brave and valiant, of the warrior-minded, emerged after the initial primitive era of no real society.

The political system of the early rule of the strong evolved from tribal life to feudalism. In many ways, those early physically strong leaders were the original fascists, applying their generally ruthless rule to the harsh realities of the day. Strong warriors were the undisputed masters of the land under whose regime industry and commerce gradually developed in accord with royal decree and the law of the land. Systems of royal taxes were enforced, and court poets sang the praise of the muscle of courageous tribal chiefs and feudal kings and their exploits.

Those chieftains and lords had the proud privilege of evolving groups of only loosely connected, non-committed primitive humans dominated by fear-soaked collective psychology towards warrior-minded values of life. What is the essential difference between the two? While the enslaved is most easily overcome by instinctual impulses, the strong-minded develop discipline and a sense of dignity both in personal and collective life. Their noble sentiments—honouring valour, family and society—enable them to move forward and achieve social greatness. Thus the collective psychology under warrior rule undergoes significant changes from the so-called society of the material enslaved to the establishment of developed monarchies. Indeed, the age of those who control the world by physical means arrives triumphantly to the absolute adoration of all those of materialist defeatist temper. What could all those social weaklings, devoid of powerful voice and incapable of great action, do other than surrender to and admire the strong?

However, nothing lasts forever in our world of constant change and variation, and the collective psychology changed again when intellect arrived to ascertain its ingenious domination. Subtle intelligence announced its entry at the castle gates and proceeded to advise the monarch and his son on such subjects as war strategy, society building and ways of ruling. Once inside those gates, clever ministers were more than able to rule the corridors of power. A mythical aura of obscure mysticism was woven around poets and priests. The socio-political system again underwent a corresponding change and came to serve the interests of the emerging intellectual class of philosophers, clergy, inventors and politicians.

But even the rule of intellect cannot last forever. While warriors tend to ruminate over their glorious past, intellectuals gaze into the future to the point of getting lost to the present so that existing realities may slip away from their otherwise sharp focus. It is this oversight of the visionary, if not unrealistic, intellect that allows the upcoming class of merchants to find opportunities for lending a hand and in fact bond the otherworldly intellectuals to the commercial world of here and now. Gradually the subtle-minded, but also sophisticated sensuous and vainglorious, intellectuals find themselves in monetary trouble, in debt to the merchant class and forced to enter into their servitude.

Following the Middle Ages, reaction against repressive religious dogmas and the all-powerful Church made the collective psychology to undergo evolutionary and revolutionary changes yet again, this time to pave the way for commercial industrial interests. By dint of its enormous economic wealth, the industrial class bought its way to positions of significance in society by rendering monetary support, tribute, bribery and what not. The value of money came to represent the new age whose chief aim was the acquirement of more and more—and still more—capital.

The sociopolitical system once again shaped itself to suit the interest of a new group psychology, that of capitalism. Both the physically brawny and the intellectual brainy came to lick the boots of the masters of capital power; having physical wealth became the one ring to rule them all, and those two middle-classes, the warrior and the intellectual, saw their status reduced to those of servants and beggars. By selling their strengths and skills to the rich, the strong and the shrewd were degraded to a state of slavery on par with that of the far more numerous original materially enslaved class.

Now here’s an important point to note. The economically exploited warriors and intellectuals, who today are firmly incorporated into capitalism’s vast system of bonded labour, are by nature minted differently than those of primitive materialistic mentality. Those warrior- and intellectually minded slaves are not authentic members of the enslaved class. Rather, they have descended int economic slavery by capitalist decree, and those warriors and intellectuals are not happy for it because their values are trampled upon—denigrated and decimated by crude capitalist rule. As long as those warriors and intellectuals somehow feel they are able to maintain their dignity and ways of life within the capitalist system they will not protest much. But there comes a time, when the platforms and positions of that educated middle class within the commercial system are seriously eroding due to the by now pronounced pillage and plundering by that 1%. Those middle class, who now feel the brunt of socio-economic exploitation intensely, emerge as a genuinely disgruntled social element and thereby become the vanguards of an antithesis that will lead to the eventual uprising of the whole of that compound exploited class—the many original materialist enslaved, the warriors and the intellectuals all together—against capitalism.

In other words, those who cause the revolution of the enslaved against the tyranny of the by now totally corrupt capitalism are not passive-minded persons. They are physical and intellectual champions who believe in non-compromising struggle against the ruthless all-round exploitation. Those disgruntled slaves have the fearless mentality of warriors and the sharp intelligence of value-oriented intellectuals, and are thus able to organise and devise strategies and means to get something done, and that “something” gradually takes the shape of revolution. Their combined powerful motivation—the resurrection of noble warrior and astute intellectual values—releases a latent revolutionary trend in the collective psychology so that a new warrior era emerges following that revolution of the mixed enslaved. Thus the social cycle continues.

You may ask what happened to the rule of the first class, the materialist enslaved? Does the cycle just skip over them the second time around? According to Prout, those who labour under a materialist defeatist complex have little mental strength to overcome material influences and rise to do something really worthwhile for society. Consequently, they are unable to govern any complex social matter. Their rule remains a utopia and the next stage of psycho-social development needs to step in and take charge. In fact, the era of the materially enslaved in the second turn of the social cycle takes place during the time of upheaval and revolution against the rule of capitalism. It is a time of serious and at times violent social unrest, and only the warrior-minded are capable of stepping up to introduce some law and order into the chaos. As soon as the uprising is successful in removing capitalism, people of warrior disposition will take the reins of society and go on to run it aided by those of intellectual and even commercial intelligence. In due course, intellectuals will step up again when the warrior-minded are no more able to further the noble cause of society, and so will the social cycle continue with one collective psychology taking over after the other in the succession of the four classes.

How about that fifth collective psychology, of inspiration and guidance by the morally and spiritually enlightened? When the social cycle has gone full circle, a fresh cycle commences with the onset of a new warrior era based on the evolved existential values of that time. Will things be the same as they were the last time the selfsame mindset dominated? Yes and no. In some ways they will correspond; the collective mindset of any of the four eras of the cycle will be congruent with the earlier respective era of the previous cycle. As the warrior collective psychology continue with a predominantly chivalrous attitude, the intellectuals with their typical cerebral orientation, and the capitalists with economic motivation as their basic predominating psycho-social factor, these will continue to manifest themselves in their respective eras in any round of the social cycle. However, human collective psychology of today, at the present point of planetary evolution, is gradually acquiring an additional existential dimension outside of the practical warrior, the subtle intellectual and the most pragmatic capitalist.

This new collective psychology can best be termed as sublime; the collective mentality of coming together on a deeper and more meaningful moral and spiritual platform linked in truly profound humanity. This is the up and coming human collective psychology of today, one of sharing, service and sacrifice for the common good of higher living together. Prout proposes that a fifth collective social force will grow out of this trend; morally and spiritually enlightened personalities who take it upon themselves to inspire and guide the remaining mentalities towards still greater states of the good and happiness of all. According to Prout, this new elevated collective psychology will not look for executive power but will be happy to impact society with their wisdom by dint of the respect and love humanity has for them. Their personal examples of service and sacrifice will establish them as significant social personalities but they themselves will not accept any position of legislative, judicial, executive or auditing power. They will be satisfied to form bodies of guidance and inspiration from the lowest level of administration to the global.

This in a nutshell is a rendering of Prout’s theory of the social cycle where four collective psychologies continue to dominate society in due succession and where new, fifth social force, the morally and spiritually enlightened, will see to it that political powers remain with the progressive and righteous. This social cycle will continue as long as human beings exist.

Time may change our appreciation of means applied and actions done in earlier times but viewed in the perspective of the day those means and actions may have been completely understandable. Take for instance the nationalist-socialist Deutsche Reich, or Nazi Germany as it is usually called. It rose on the back of a deep-set national resentment towards the treatment Germany had received following its defeat in the first World War. The hurt national sentiment was epidemic, so that in its heyday during the 1930s, a majority of Germans rallied round the Nazi flag, and support for the regime grew substantially throughout Europe as well.

The popularity of the Nazi-regime owed itself in particular to one essential social factor, its projection of the preceptor, or the propounder. It is believed that nearly all citizens came to submit themselves to serve Adolf Hitler to the point where it was generally accepted that democracy was abolished and individual rights sacrificed for the good of the totalitarian nationalist socialist state. Hitler’s personality played a huge role in Nazi Germany. Even after the war, the dictator’s popularity remained strong. A July 1952 survey found that one in ten considered Hitler the greatest statesman of the century, while a further two in ten considered him a great statesman who made a few mistakes. In 1955, ten years after the war had ended in total disaster and suffering for the German people, another survey found that nearly half of the respondents agreed with the statement that, except for the war, Hitler would have been Germany’s greatest statesman.

Another significant social factor that helped build the foundations of Nazi Germany was its social outlook, defined by horrendous racial hatred based on ideas of Aryan supremacy. These two factors, the fantastic projection of Adolf Hitler as an ideal leader, and the most negative racial sentiment, both went into creating and destroying Nazi Germany. For all his perceived charisma, Hitler proved a disastrously incompetent military leader, while his racial hatred, which initially helped form the hard core of Nazi operational units, later only came to bolster outrage and fighting spirit both within and without Germany as the war proceeded towards its logical conclusion.

There were other significant social factors as well. An extensive socioeconomic program nourished the dream of nationalist socialist Germany, ideas of the spiritual and occult were projected, and the German people gorged on propaganda meant to further their political education. Hitler was famous throughout Europe for having solved Germany’s enormous unemployment problem, its runaway inflation and many other social ills, while support for his myth-building and self-aggrandizing view of history was widespread even outside of Germany. This was the reality in Europe at the time, and what made it all possible was Hitler’s use of those social factors that enabled him to move his particular variety of collective psychology onto the world stage.

A careful analysis of the history of any country or people will reveal that such factors are indeed required to move society through the ups and downs of its history, through the rise and fall of its dominant collective psychology at any time. Prout reckons such factors are numerous and that the following six are essential:

1. Spiritual philosophy
2. Spiritual practice
3. Socioeconomic theory
4. Social outlook
5. Literature
6. Preceptor

These factors have plaid their role since primordial times when 1) human beings were animists, 2) worshipped nature, 3) evolved simple ways and codes of trading, 4) developed basic social norms and codexes, 5) authored volumes of orally transmitted wisdom long before the invention of script, and 6) adhered to the directions of shamans, gurus and other wisdom teachers. Today all these six factors continue to evolve and play their role in the formation of societies, states and their political movements. If the movement through the social cycle is likened to a wheel, Prout terms the essential factors that allows that social momentum to run its course as the six spokes of the social cycle. Let us look at them one by one.

Earlier in the series it was discussed that there is a thirst for limitlessness in the living being. There needs to be spiritual teachings in the life of both the individual and the collective body. An ideology informs about the whys and hows of what to do in life. First, the spiritual philosophy should be rational, scientific, and give scope for its practical application in all walks of life. Much energy is misused due to the ignorance of self and failure to determine the destination towards which one is moving. More often than not the absence of proper ideological thought has caused personal ruin, social chaos and destruction. Proper spiritual understanding makes for much needed humility, proper effort, feelings of unity and genuine joy of life.

The second factor is a practical process of psycho-spiritual progress. Everyone has got a physical structure. Indeed, the mind has come out of the physical environment and evolves further as a result of its ongoing clashes with its physical and psychic environment. The propounder of Prout, Shrii Prabhat Ranjan Sarkar, pointed out that the main evolutionary challenge of every human being is to keep producing more and more mind and convert that partly matter-oriented, partly pure psychic mind into consciousness. There should be a proper process for this conversion so that the mind does not decay into one-way materialistic traffic and crudifies accordingly. Spiritual practice is conversion of crude matter into mind and then into consciousness through a scientific process. It is a process of metamorphosis resulting in personal and collective advancement and pure celebration of life’s potentialities.

The third factor is socio-economic theory. A proper system of socioeconomics should guide arrangements for rational distribution of wealth and its growth so that people are enabled to actually avail themselves of and benefit from the spiritual ideology and practice. The availability of the minimum essentialities of life plays a vital part not only in achieving general unity but also in the development of the human personality. Every human being possesses potentialities for all-round growth and for this all have certain minimum requirements which must be guaranteed. Guaranteed availability of food, clothing, medical assistance and housing accommodation against proper work should be arranged so that we all, and not only some of us, may be able to utilize our precious life energy in subtler pursuits and not only in tiresome mundane strife. To fulfil this socioeconomic program, enough purchasing capacity should be created for all to secure the minimum necessities of life as well as extra and special amenities as discussed in previous episodes.

Four, social outlook. Episodes 4 and 5 discussed that everything of the creation is bound together in common kinship. A main sentiment growing out of the deepening global ecological awareness is that we all belong to the same universal family. In this kind of outlook, the social and the spiritual come together to honour the existential value of all as well as the extraordinary social value of some, which all goes to further the cause of both individual and collective progress. As discussed in the introductory episode and elsewhere, all living creatures, plants, animals and humans, are the children of the same Universal Entity, the progeny of the same Cosmic Progenitor. Naturally they are bound in a thread of fraternal relations. This is Prout’s spirit. A socio-economic theory is of no use but for this fraternal feeling. The implementation of Prout, or any socioeconomic theory for that matter, is an impossibility without a living genuine spiritual sentiment.

Five, for society to progress it needs to have its own guiding literature. There is a need for the company of elevated persons in all spheres of life. In the days of old, before script was invented som 6000 years ago, scripture was transmitted orally from teacher to student, from storyteller to his or her audience. For those many who are not fortune enough to come in contact with such inspiring persons directly, literature offers another way of assimilating their ideas.

The sixth factor of a dynamic society is preceptor. Shrii Sarkar commented that it is not possible for anyone to learn an art all by themselves. Human beings places much trust in someone they perceive of as a good teacher and leader, someone they can learn from. Such a person from whom one can learn is a preceptor. Preceptors are found in all avenues of learning, for instance school teachers who are significant social preceptors. Spiritual practice is also an art and has to be learned from a preceptor. On the whole, emancipation is not possible without a preceptor and a true society is one where respect for the true preceptor is upheld.

The entire social structure and its collective psychology depends on these essential factors. In this regard, Shrii Sarkar discussed that from ancient times numerous civilizations attained heights of greatness only to perish for some reason or the other having to do with the dynamics of the six essential social factors. A number of civilizations managed to outlive themselves and gradually morphed into smaller communities or merged with invading civilizations. About fifteen hundred years ago, Arabs were very developed in science. But they were defeated by the up and coming Islamic wave, for the Arabs were lacking in the six aforesaid factors, while Islam had at least five of them. The same is the case with Ancient Egypt. It was rather advanced in the sphere of civilization, fully developed in the spheres of art, architecture and science able to erect the pyramids by means of subtle geometrical knowledge. Despite this, those advanced Egyptians could not prevent their defeat by the significantly superior Islamists. Perhaps an absence of properly cohesive social outlook had weakened Egypt’s social fibre causing internal disintegration and laid the country open to foreign invasion. Perhaps their civilization had begun to suffer from a rigidly exploitative upper class in decadence while too large socioeconomic disparities disable their society to continue further along the path of growth and development. Todayʼs Egypt is the Egyptian form of Arab civilization. In the same way, the present Iran is a Persian form of Islamic Arabic civilization. The cause of the death of their older forms may have been serious lack in the essential factors of social progress.

The Christian or Roman civilization had also climbed the ladder of development to some extent. Yet they, too, were lacking in social outlook. There were no feelings of fraternity and equality. The slave system was rampant and human feelings were on the wane. Such lack of a proper socio-economic theory may have generated a kind of fascist mentality in them. In Rome, economic disparities between high and low were enormous. Those rolling in luxury and adverse to labour became indolent. Naturally they were defeated by a stronger and more strenuous force. The destruction of the Greek and Chinese civilizations was also caused by the lack of the factors of development. As material scientific progress came at the cost of human progress, all those civilizations came to suffer from a fateful lack of social outlook. In India, Aryan invaders coming in from north-east could defeat the indigenous population only due to the latterʼs lacking in the said factors of development.

While recollecting such main points of the decline of those ancient civilizations, one wonders what historians will have to say about the status of the present collective psychology on planet Earth and its handling of those essential factors of social evolution. According to Prout, wherever one or more of the six factors of development are lacking, the extinction of that group of people is sure to happen. But where these factors are present and constructive, there the movement continues towards still higher attainments, and due to this movement the chance of their elimination becomes nil. Societies that have the six factors firmly in their possession are able to produce leadership of moral and spiritual integration. Such staunch leadership is able to direct itself and its society towards the attainment of still higher states of being, while at the same time being conscious of the basic requirements of life and their necessary development.

Collective psychologies and their ideologies express by way of relating to their environment—to nature, plants, animals and to other human beings. Today, we live in decadent capitalism, a sort of pseudo-capitalism where much money is made by betting and gambling on the production of actual goods and services, and where the interest in producing things of actual worth to ordinary people seems to be rapidly diminishing. It was not always like this. Only a few decades ago, people lived in the age of less decadent capitalism, even in the rich most exploitative world, and in its early stages, a few hundred years ago, western industrial capitalism emerged as an historical necessity, doing away with the stifling social and religious dogmas that held back science and fresh industrial dynamics. Capitalism was always brutal though. As it was able to integrate previously established exploitative machineries of the warrior and intellectual classes, such as army and religion, the collective psychology of capitalism was able to efficiently establish itself in most places of prospective interest, be it at home or abroad. The seed of capitalism’s brutality, if not fascism, is found in its rapacious motivation, always on the lookout for gaining control of more material capital even when at the cost of the all-round wellbeing of any other. Advanced capitalism in its colonial and neocolonial forms is an absolute psychopath and cynic, letting loose the warrior fascist on both its workers and opponents, without caring the least if it tortures and kill others in its own interest. Has it not degraded into a collective mental disease? Capitalism, obviously lacks sorely in social outlook and is therefore weakening seriously as we speak. In the interest of all living beings, it is essential that capitalism be eradicated.

Kindly note, while hammering capitalism we did not mention the word capitalist; we only referred to capitalism as a collective psychology and system. There is significant cause for this differentiation. Any ism—warriorism, intellectualism and commercialism—becomes exploitative following an initial period of benign influence on the larger social development. The decline comes with power. The term ism indicates “for the sake of itself, a belief unto itself”. Collectivism is for the sake of collective and not for the people who make up that collectivity. Similarly, socialism is for the sake of society and not for its members. Capitalism is for the benefit of those commercially intelligent and not for all the other members of society. Such collective mental diseases do not require that their generals, ministers and owners are done away with or killed. It only requires that political power is taken away from them and placed into the hands of the next collective psychology of the social cycle.

The essential psycho-social momentum that make up each collective psychology is natural and intrinsic to all human beings. We all have them in us—the materially enslaved, the warrior, the intellectual and the merchant—but in varying degrees and differently developed. It follows that we do not at all want to do away with warriors, intellectuals or capitalists at any point in history past, present or future but we want to reduce and offset their exploitative trends, their isms, by introducing new progressive dynamics as soon as their era start to exhibit signs of decay and decline. Rather, society requires all. It requires capitalists to generate and manage capital properly and integrated in a continuously progressive socioeconomic system.

This is why in the next rotation of the social cycle, society will be dominated by the battling nature of humanity’s warring psychology, aided by intellectuals and capitalists as these have already been developed in society. Next, intellectuals will dominate the social cycle and then again capitalists, and so the cycle will continue. And with the further addition of the fifth social psychology of the morally and spiritually enlightened the cycle will be guided still more properly. Because of their inclusion, because of the introduction of this fifth social element at the centre of the social cycle, Prout has been called progressive socialism with emphasis on progressive, a society that progresses towards still greater states of individual and collective being.

At this point in the series we have laid bare the essentials of Prout. We therefore end this episode by listing all the sixteen principles of Prout as they were first published in 1962, along with an addendum to points 9 and 10 included by Shrii Sarkar in 1989:

1. In the movement of the social cycle, one class is always dominant.
2. Located in the nucleus of the social cycle, the morally and spiritually enlightened control the social cycle.
3. Accelerating the movement of the social cycle by the application of force is called “evolution”.
4. Accelerating the movement of the social cycle by the application of tremendous force is called “revolution”.
5. Reversing the movement of the social cycle by the application of force is called “counter-evolution”.
6. Reversing the movement of the social cycle by the application of tremendous force is called “counter-revolution”.
7. A complete rotation of the social cycle is called “peripheric evolution”.
8. Variety is the law of nature, there cannot be one hundred per cent equality.
9. The minimum requirements of an age should be guaranteed to all.
10. The surplus wealth should be distributed among meritorious people according to the degree of their merit.
    In 1989, Shrii Sarkar added the following to points nine and ten:
    i. Maximum amenities are to be guaranteed to all as per environmental conditions, even to those who have no special qualities—to common people of common calibre.
    ii. All these three points—minimum requirements for all, general amenities for all, and special amenities for the meritorious—are never-ending processes, and they will go on increasing according to the collective potentialities.
11. Increasing the minimum standard of living of the people is the indication of the vitality of society.
12. No individual should be allowed to accumulate any physical wealth without the clear permission or approval of the collective body.
13. There should be maximum utilization and rational distribution of all mundane, supramundane and spiritual potentialities of the universe.
14. There should be maximum utilization of the physical, metaphysical and spiritual potentialities of unit and collective bodies of human society.
15. There should be a proper adjustment amongst these physical, metaphysical, mundane, supramundane and spiritual utilizations.
16. The method of utilization should vary in accordance with changes in time, space and person, and the utilization should be of progressive nature.

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

The five last principles are called the fundamental principles of Prout and are discussed in episodes 11 to 15 in the series. And that is all for this episode, thank you and goodbye for now.