Baba
About Prout leadership
Namaskar,
Now and again, the question is raised: “Is it necessary to be an Ananda Margii in order to be an ideal Proutist”' Some see certain social leaders in the general society and remark, “That person is fit to be a great Prout leader.” So we have to think and ask ourselves: Who is qualified to be a Prout leader?
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Without sadhana nobody will accept this
This following teaching is the baseline essence of Prout: All of the property in this cosmos is owned by Parama Purusa, and thus each and every person has the same birthright to this mundane wealth. Without this fundamental understanding, all of the other teachings of Prout hold almost no meaning. They all stand on this foundational pillar. Yet this teaching is not easy to grasp. Yes, for those sadhakas fully engaged in sadhana and enamoured with Parama Purusa, that guideline naturally sets in the mind. But for non-sadhakas, this point is way beyond their mental periphery. Without sadhana, they will not be able to embrace this notion at all. Rather it will be a totally foreign concept. Thus, for them, establishing Prout is an impossibility. Here is a more expansive presentation of that teaching.
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Prout philosophy states, “The universe is our common patrimony. This patrimony has to be managed by the Proutists because others may suffer from selfish sentiments or groupism. To enjoy a right and to enjoy the right of management are not the same thing. Since human beings are mostly followers and not leaders, the right of management should be vested in a select few. In every sphere of life – social, economic, political, etc. – very few intellectual-cum-intuitional workers should have the right to manage property and to safeguard the rights of others. Each and every individual has the inborn right to enjoy our common patrimony, the mundane property. Anyone who violates this fundamental law is a vested interest.” (1)
Verily, sadhana is indispensable in order to truly understand the above guideline.
Story: margiis approached Baba about Prout
There was one famous incident from the 1980's when various margii Proutists from Suva Sector reached Kolkata and approached Baba to get His blessing for establishing Prout. In the back of their minds, those Proutists were thinking that Prout can stand alone, i.e. fully independent of and devoid of Ananda Marga ideology.
Baba's reply was that if a person is not a true Ananda Margii, they cannot be an ideal Proutist. This reply from Sadguru Baba is enough to bring closure and clarity to this matter. For more information, following are many of Baba's teachings from His various discourses that explain why one must be a committed Ananda Margii to be a Prout leader.
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Sadhana: first step in establishing Prout
In His Prout discourse, 'Your Mission', Baba gives the step by step guidelines for building up a Proutistic society. And Baba's initial directive is to do sadhana.
Prout philosophy states, "Your first duty is to observe morality and to do intuitional practices. Without this you cannot have mental determination." (2)
By doing sadhana one will have the requisite strength, courage, and inspiration to stand up to the exploiters. So many times pseudo-leaders in general society rise up only to run from the field when backlash mounts. This is the common predicament. Whereas, those who believe in some type of higher power or greater cause are able to persevere. Naturally, those doing Ananda Marga sadhana and ideating on Taraka Brahma will never feel fearful and will stand for dharma no matter the opposition.
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Who can forget those days during the Emergency and martial law in India when Mrs. Indira Gandhi arrested so many groups and movements. Mrs. Gandhi declared that, “You will be released from jail if you admit your wrongdoings and apologise.” At that point, about 60% of the groups cowed down to her request. In the heat of the battle, they relinquished their stand. Dharmikas, i.e. those doing sadhana, will never do that. Of the many others who stayed in jail, they remained only for the sake of saving their prestige. So they sat in jail in a depressed and sullen mood. For Ananda Margiis, that was not the case. Wherever Baba and Ananda Margiis were held in jail, there was strict adherence to Sixteen Points, and they exemplified full dharmic spirit. There was no question of any self-pity or sadness. Rather, all were ready and willing to do the needful. For all those Ananda Margiis who were arrested and detained, their minds remained buoyant and energized throughout because of sadhana and the adherence to spiritual morality.
So to be an ideal Proutist, sadhana is an indispensable ingredient. Only when one has acquired the requisite strength from spiritual practices, by ideating on Ista, can one fight against the exploiters and establish the socio-economic principles of Prout in the greater society. Otherwise one will lose their mental balance and become frustrated. The key point being that without spiritual energy, one will not have the needed determination to bring Prout to the fore.
True spirituality to be an ideal Proutist
Here Baba guides us that Prout is the ultimate socio-economic system, deeply embedded in the spiritual concept of cosmic brotherhood.
Prout philosophy states, "All living creatures in this manifest universe are the children of the same Cosmic Entity. They are the progeny of the same Supreme Progenitor. Naturally they are bound in a thread of fraternal relations...A socio-economic theory is of no use without this [cosmic] fraternal feeling." (3)
In the past and present also, we have seen so many theories born on antipathy and hatred towards another social group or people. Such theories are reactionary in nature, whether it be communism or any other type of leftist front. Others have also tried to build a just society devoid of spiritual values, like capitalism etc. This individualistic, anti-social approach exploits the masses. Whereas, if one has genuine love by seeing all as brother and sister, i.e. as manifestations of the Supreme, they will serve and do for the welfare of all. Spirituality is an essential component of our Proutistic outlook.
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So to properly understand and implement the teachings of Prout, one's life should be ensconced in cosmic ideation. One should feel in their heart that in this grand creation of Parama Purusa, all are His progeny, all are kith and kin, and He is the focal point. Lacking this necessary spiritual quality, one will never be able to follow or implement Proutistic principles. Prout is based upon a cosmic outlook; so one should be marching along on the path of true spirituality.
Baba guides us that in order to implement Prout and serve the society, one has to be established in cosmic ideation, in spiritual feeling. To propagate Prout, one should be on the track of Ananda Marga ideology because to do any great work in society it demands having a proper spiritual outlook.
Why Gandhiji could not get success
Next, Baba warns us that if one tries to implement Prout without being absorbed in spiritual ideals, one will create mayhem, disaster, and untold harm.
Prout philosophy states, "Those who proceed to build a benevolent society, without having undergone meticulous self-preparation and self-discipline themselves, will bring about not only their own downfall but they will lead the whole of humanity to disaster as well. They will be incapable of implicitly trusting the very people for whom they are to work. At the outset they may exert a little to attain for themselves some requisite qualifications of leadership...[but] their work is doomed to failure in the end if they lack sadhana or spiritual practice." (4)
So many have come on this earth with the hope of creating a great society, but due to their own lack of preparedness, they lead others unto ruination. One clear-cut case is that of Mahatma Gandhi. In his attempt to free India from the Britishers, Gandhi ji accepted the communal award, thereby leading to the (a) trifurcation of undivided India into Pakistan, Bangladesh, and India, (b) racial riots, and (c) the slaughtering of millions of innocent people. And there are so many cases across history that failed in similar ways.
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Baba's pointed warning is that strict adherence to spiritual discipline and the moral code are absolutely integral for the formation of a great, Proutistic society. If any leader tries to establish any social theory when they themselves lack the requisite insight and spiritual endeavour, they will invite their own downfall and cause untold harm to others.
Conclusion
Without spirituality, a person cannot be a true Prout leader. Those not doing sadhana and not following moral principles will exploit the common people. Devoid of spiritual values, they will be prone to the allurement of post, prestige, and power and lose sight of the ideals of Prout. Baba explicitly warns us about the ways of such persons.
Prout philosophy states, "You will come across many such people that are not farmers or laborers themselves but they shed a flood of crocodile tears for the woes of farmers and laborers, carefully hiding their own mean intent. These knaves who once used to drench their breasts with tears for the woes of these people, forget them in a trice, the moment they get a good job or attain some power in hand. It is then that their real colors reveal themselves." (5)
Unfortunately, nowadays in the general society we see such opportunistic reformists who shed crocodile tears. They can never be considered as being ideal Proutists. Baba's dharmic guideline is that only one deeply imbibed with spiritual values and compassion can be an ideal Proutist.
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Ananda Marga philosophy states, "Those who have accepted the Supreme Entity as their goal – those who really believe in universal humanism and reflect universalism in the fullest measure – are alone capable of constantly maintaining proper adjustment, for under the influence of a spiritual ideal their temperaments become great and benevolent. Due to their benevolent idealism and mental development they naturally look upon all with love and affection. They can never do any injustice in any particular era or to a particular individual. Sadvipra society is both the aspiration and demand of oppressed humanity." (6)
Namsakar,
At His lotus feet,
Viplava
~ In-depth study ~
And here are more about Baba's related teachings on this topic of why only one imbibed with a spiritual outlook can be a leader of Prout.
Spiritual approach needed to establish Prout
Ananda Marga philosophy states, "The establishment of a classless society is only possible for those who accept Parama Puruśa [Supreme Consciousness] as the goal of their lives, for those whose entire mental power is ceaselessly directed towards one supreme goal. In a society where there is no class struggle, the remaining classes will have to disappear and all people will have to unite under the banner of one common ideology. This can only be done by sadvipras." (7)
Prout philosophy states, "Our goal is the supreme stance in Parama Puruśa (the Supreme Entity). Our goal is a state of complete composure, complete spiritual unification. On the one side is the socio-economic approach of PROUT and on the other is the psychic approach of Neohumanism. The mid-point is the path of spirituality. In both the socioeconomic and psychic realms there are imperfections. PROUT and Neohumanism cannot surmount the threshold of spirituality. The path of spiritual practice enables you to surmount the threshold and enter the realm of spirituality." (8)
Prout philosophy says, "How does the socio-economic path satisfy the hunger of spirituality? Suppose there is social disparity between the upper and lower castes in society. You will have to remove the disparity, and this means you will have to remove all distinctions based on caste. So the caste system itself must be eradicated. Removing different types of disparities comes within either the socioeconomic, psychic or spiritual approaches. In this case the social disparity of casteism comes within the realm of PROUT. So the socioeconomic path satisfies the hunger of spirituality by removing all disparities and artificial barriers, enabling human beings to move towards the goal with accelerating speed." (9)
Close link: Prout, neo-humanism, & spiritual practices
Prout philosophy states, "There must be close correlation amongst PROUT, Neohumanism and spiritual practices. The balance amongst these three will elevate the structure of human beings to its existential status. We cannot neglect PROUT, Neohumanism or spiritual practices. This balance is to be maintained for all. It will create good will and elevate the standard of human beings so that they can render more service."
"The spiritual approach goes beyond the threshold of the physical and psychic worlds. This is a new dimension of philosophy, a new branch of human knowledge. Spirituality is the central avenue which maintains the balance between the right and left sides – between PROUT and Neohumanism. The relationship amongst PROUT, Neohumanism and spirituality may be likened to the bird of Tantra. In Tantra one wing is Nigama and the other wing is Agama. Spirituality is like the Tantric bird, but one wing is PROUT and the other wing is Neohumanism. The bird is flying along the path of beatitude towards the Supreme Entity." (10)
Prout philosophy teaches us,"Today human beings are progressing in the realm of intellectuality. To attain the culminating point of spirituality the human beings of today have to face less obstacles than the people of the past such as Maharśi Vishvamitra, Maharśi Agastya, etc. The development of the glands and the amount of the hormone secretions is much greater than 100,000 years ago, and the glands will develop and increase their secretions by much more in the next 100,000 years. In 100,000 years, human beings will conceive of things which are beyond the conception of the human beings of today. These types of changes will occur within the social and economic jurisdiction of PROUT." (11)
Prout aids in spiritual elevation
Prout philosophy states, "As human beings progress towards the realm of spirituality, they are helped on the one hand by PROUT, which guarantees minimum requirements and maximum amenities, and on the other hand by Neo-Humanistic outlook, which removes disparities. These two approaches help human beings in their progress and elevation. Finally the existential faculty merges in the Supreme."
"PROUT touches the threshold point of spirituality. It also helps to lessen the obstacles in daily life." (12)
Prout philosophy states, "So, to counteract religious dogma we have to adopt a two-fold approach. First, the path of logic and reason must be adopted, and for this we have PROUT and Neohumanism. Simultaneously, the spiritual sentiment must be inculcated in human minds as this is more powerful than the religious sentiment. For this people should be properly educated in the way of spirituality. So what should be our proper strategy? First, we should work to oppose matter-centred philosophies, which are already on the verge of extinction. Once matter-centred philosophies have been vanquished, the strength of religious dogma will be naturally weakened and finally eliminated. This will be the proper step-wise approach." (13)
Prout philosophy guides us, "In human life socio-economic items are very important, but they are not the only thing. Those dedicated to the service of humanity and the establishment of God-centred philosophy should be strong in PROUT, especially in those countries where there was the brutal rule of communism. But socio-economic life is not the only life. There are other aspects of life, other spokes of expansion. Through PROUT and selfless service we may render temporary service to human beings as they move along the flow of life, but our spiritual philosophy is above the flow of life. Spiritual philosophy is the hub. By propagating spirituality, implementing PROUT and rendering selfless service to suffering humanity, you will be able to elevate the standard of human beings in a very short time." (14)
Prout philosophy states, "Question – Can you say whether PROUT is a supplement to NeoHumanism or whether Neohumanism is an appendix to PROUT?"
"Answer – PROUT is based on spirituality. Neohumanism is also based on spirituality. Neither PROUT nor Neohumanism are subservient to each other." (15)
Why Baba had to create Prout
Sadguru Baba says, "Now when I started Ananda Marga, I wanted all humanity to stand upon the strict code of cardinal principles, human values, and spirituality; and when I saw everything internally I came to the decision that there are so many loopholes in human society. Human beings came here about ten lakhs of years ago, but they have not yet been able to form a well-knit social order. We require a strong social order. That's why I had to create another branch of philosophy, known as Prout, through which we are to remodel the social order so that nobody is compelled to do anything, nobody is compelled to resort to immorality, for want of food or clothes or other necessaries of life." (16)
Despite all of the above teachings and guidelines, there may be a few who are still thinking, “I have met some non-margiis who do not do sadhana but they are more familiar with and stronger supporters of Prout than many margiis who vigilantly follow 16 points - thus one can be a Proutist without being a margii.”
But Baba clearly rejects such a notion. Without being an ardent follower of Ananda Marga spiritual philosophy and tantra sadhana then one cannot be a Proutist. This is Baba's clear directive. Many can be sympathizers, but to be a true Proutist or Prout leader, they have to learn spiritual practice and do that sadhana sincerely every day, and by that way -- slowly, slowly -- they will grow in a spiritual sphere. Remember to in order to become a leader in society strictness in sadhana and a deep spiritual outlook are essential.
https://anandamargauniversal.blogspot.com/
References
1. Prout in a Nutshell - 15, Talks on Prout
2. Prout in a Nutshell - 18, Your Mission
3. Prout in a Nutshell - 6, The Future of Civilization
4. Human Society - 1 ,'87, p. 50
5. Subhasita Samgraha - 3, Supreme Benevolence and Mundane Pleasure (Shreya and Preya)
6. A Few Problems Solved - 2, Dialectical Materialism and Democracy
7. A Few Problems Solved - 2, Synthesis and Analysis
8. Prout in a Nutshell - 17, Prout and NeohumanismThey have to learn
9. Prout in a Nutshell - 17, Prout and Neohumanism
10. Prout in a Nutshell - 17, Prout and Neohumanism
11. Proutist Economics, Minimum Requirements and Maximum Amenities
12. Proutist Economics, Minimum Requirements and Maximum Amenities
13. Prout in a Nutshell - 18, The Excellence of God-Centred Philosophy
14. Prout in a Nutshell - 18, The Excellence of God-Centred Philosophy
15. Prout in a Nutshell - 14, Questions and Answers [on Society] – 3
16. Ananda Vacanamrtam - 12, Lord Buddha's Cardinal Principles
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Important Teaching ==
Ananda Marga ideology guides us, “When social progress loses its velocity it is called “yugasandhi” (transitional period) in Saḿskrta. You have all been born in such a transitional period and have assembled here today. In the future, the honest and virtuous people of the society will respond to Your call and will unite. The same polarization is taking place now as occurred in the past: the honest people are with you and will remain with you; the dishonest people win oppose you now and will continue their efforts to block your progress in the future. Whenever there is a war between dharma and adharma, you are sure to be victorious. You are not alone – dharma is with you, the benevolent intellect is with you, and I am also with you.” (1)
Here we should consider the following about the transitional period (yugasandhi):
(a) Typically, the duration of the transitional period (yugasandhi) lasts anywhere between 300 and 500 years.
(b) The reason why it lasts so long is because the teachings of Taraka Brahma represent an entirely new way of life. This is especially true in the case of Ananda Marga ideology. And, in the general society, people cannot quickly adjust with and incorporate all those new teachings and ideals.
(c) That is why it takes so much time to manifest that new era of strict moralists.
(d) At present, we are 150 years into the yugasandhi. It started a few decades before Baba’s divine advent. Already, so many changes have been implemented, but there is still much more to do and further to go.
(e) The implementation of Taraka Brahma’s teachings does not occur overnight. It takes generations and generations. Revolutionary changes in our social / collective life happen slowly in comparison to one’s individual life.
(f) As sadhakas, it is our duty to do maximum pracara and service, wherever you may be, in order to hasten the establishment of AM ideology. It may take another 150 years or more to fully establish Ananda Marga teachings--it all depends upon how active sadhakas are in advancing AM practices and ideals.
Reference
1. Ananda Vacanamrtam - 7, The Transitional Period
== Section 3: Prabhat Samgiita ==
Song of neo-humanism
Note: Only those who sincerely practice the higher lessons of sahaja yoga meditation can understand this song in the depths of their heart.
"Jiirńa vishiirńa jiiver karibo sevá, árte kśudhárte báincábe natuvá ke bá..." (Prabhat Samgiita #3714)
Purport:
O’ Parama Purusa, we will help all, using the strength of mind which You have blessed us with, and serve all those living beings who are suffering. This is our vow. After all, if we do not rescue the hungry with food, the sick with medicine, the homeless with shelter, the illiterate with education, and the impoverished with clothing, and give love and care to all distressed people, then who shall save and look after them. We cannot allow our universal family of humans, animals, and plants to wallow in want and neglect.
O’ Baba, by Your blessing, we are here to look after all those who are undergoing various physical and psychic ailments. We have taken birth for all those sick, distressed human beings and animals, birds, and plants - all flora and fauna. Creepers, shrubs, bushes, and trees are also living beings; they too have their lives. We are thinking about them as well as all animate and inanimate entities. We have to watch over them also - no one shall be left aside.
O’ Parama Purusa Baba, by Your mercy, I pull all those who were distant close to my heart, and embrace them all as my close. Everyone is kith and kin - not a single person is alien; all are my family members. We wholeheartedly accept that the property of Parama Purusa has been given for the prosperity and well-being of all. The wealth of the universe has not been exclusively reserved for a few greedy rich individuals. We shall selflessly assist all those living beings who are in distress...
== Section: Important Teaching ==
Special effect of deserts
Prout philosophy says, "Ecologists claim that some deserts are essential for keeping the global ecology in a balanced state. The high day temperatures and the cold night temperatures that occur in desert regions create a useful effect. The hot, dry desert air rises and creates a vacuum which sucks in cool air, generating a chain reaction. Moist air is sucked in from the sea and formed into clouds which then rain on the land. If deserts vanish entirely, the overall rainfall will be reduced." (1)
Note: Nowadays with the rapid increase of deforestation, there has been the rise of desertification across many land masses. This has had a horrific effect on the ecological balance and the fortune of human survival. However, one should not think that all deserts are inherently bad. Those regions that are natural deserts have a highly beneficial effect on the ecological balance.
Reference
1. Prout in a Nutshell - 16, Integrated Farming
== Section : Important Teaching ==
Ananda Marga: no same sex marriage
In His below teaching, Baba is discussing the history of marriage and guides us that marital relations are between a male and a female. Baba does not mention any other type of arrangement, such as relations between the same sex, either female and female or male and male. Thus, no Ananda Margii should get swept up in the wave of same sex marriage that is happening in the west. Every Ananda Marga should hold firm to Guru’s teachings and adhere to the dharmic tenet that marriage is between a man and a woman.
Ananda Marga ideology states, “To slay the disarmed, to slaughter women, children or old people, to murder those who had surrendered or to kill those running away for their lives from a fight went against the grain of kśatriya conscience. In essence, the valour of the kśatriyas was instrumental in their surpassing the animal stratum as they learnt to understand human values. It was this sense of values that raised conjugal and domestic life to human standard to a great extent. Instead of conjugal relations being limited to the status of enjoyer and the enjoyed, they began to contain a sense of duty. With the establishment of conjugal relationships a sense of duty awakened in the father towards his children. Consequently, as soon as the responsibilities of mothers lessened to some extent, women became dependent on men for their food and clothes, particularly during the period of pregnancy and during the post-delivery period. As a result, married couples, though belonging to the same group, began to emerge in previously male-centred households. As families were male-centred, male-dominated groups became evident and clan mothers lost their previous authority.” (1)
Reference
1. Human Society - 2, Kśatriya Age
== Section: Important Teaching ==
Beauty of an all-inclusive philosophy
Ananda Marga philosophy, "I said a little while ago, and I say again, that the psychic structures of human beings should be created by an all-encompassing philosophy which combines the magnanimity of the sky with the vibrational vastness of the ocean, ruffled by endless waves. A philosophy which fails to do so plunges people into the dark caverns of dogma and stifles their mundane, supra-mundane and spiritual progress under its crushing weight. People forget that the unlimited expansion of intellect is the predominant quality of human beings. When they lose this quality and become like beasts drawn to sensual pleasures, then regardless of what they might have achieved, they hardly deserve to be called human beings. Thus it is the duty of human beings to embrace with open heart and outstretched arms that all-inclusive philosophy which will never encourage them to harm humanity, either directly or indirectly." (1)
Reference
1. Namah Shiváya Shántáya, Disc: 14
== Section: Important Teaching ==
Action reaction theory: eye for eye is not the rule
"Action, whether good or bad, causes deformity in the mind, and in the process of regaining its normal form one experiences as reactions good results for good deeds and bad results for bad ones. After death mind takes the shelter of unit consciousness as reaction in its potentiality (saḿskára). The unit consciousness, in order to have those potential reactions expressed, will have to seek a body suitable for the expression of these reactions. For instance, Rama dies, and his mind takes the shelter of his unit consciousness (átman) as reactions in their potentiality (saḿskára). Rama according to his actions in this life should experience as reaction (karmaphala) the pain equivalent in mental measure to a fracture of an arm at the age of eight, the happiness of getting a fortune at the age of ten, and the suffering of becoming fatherless at the age of eleven. He will have to experience all this as his deformed mind regains its normal form.
"It is important to clarify here that the actual form of suffering is not predetermined. It cannot be said what might be the actual reaction of a particular action. For example, it is not preordained that if one commits theft his things of the same value will be stolen as a reaction. The suffering is measured in terms of mental suffering to the extent which was inflicted on others by stealing their property. Thus the measure of experiencing the result of an action is mental and is in terms of pleasure and pain, and the actual form of experience has relatively no importance. Rama has to experience the pain and pleasure of all these happenings, and so his unit consciousness will have to seek a body on rebirth, where an opportunity to experience all this will be available. In order to suffer the mental agony of loss of his father at the age of eleven years, Rama has to be born of parents where the father, according to his own actions, has also to die when Rama attains that age. If it is not so, Rama will not be able to experience his reaction (karmaphala) of the suffering of the loss of his father. Thus it is seen that unit consciousness and the potential reaction (saḿskára) cannot take shelter in any body for rebirth indiscriminately. A suitable body where the opportunity and field for experiencing their reactions (karmaphala) is available will have to be sought out. It is only in such a body that unit consciousness, along with total reactions in their potentiality, will seek shelter and be reborn." (1)
Reference
1. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
== Section 4: Links ==
Postings to Read
Raising dharmikas
Power of kiirtana
Importance of pranayama
How we should live 120 years
Story: ideal social service
Story: why kiirtana started
