Fwd: <*WHAT SHOULD HISTORY BE LIKE ? *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:06]

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From: Anandasamarpana anandamargii
Date: Sat, 8 Oct 2011 00:49:00 -0700 (PDT)
Subject: <*WHAT SHOULD HISTORY BE LIKE ? *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:06]
To: "Latest Topic: ~*LIBERATION FROM STATICITY*~ by P. R. Sarkar
[Book: PROUT in a Nutshell, Part 08:05]"
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<*WHAT SHOULD HISTORY BE LIKE ? *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:06]

What should history be like? by P. R. Sarkar
Yesterday I said something about history; I said that modern
historyusually deals with certain very common events suchas when a
certain king succeeded to the throne, or plundered a neighbouring
country, or perpetrated atrocities on his subjects, or died, and so
on. What benefit could common people possibly derive from studying
suchuseless information? This is why they have no interest to study
this sort of history at all. True history should be a faithful record
of the entire human life.
The recognized definition of history is,
Iti hasati ityarthe itihásah.
That is, history is a resplendent reflection of collective life, whose
study will be of immense inspiration for future generations. "Iti
hasati" literally means, "the glowing example of glorious human
dignity."
Human beings should not be compared to individualflowers, but to an
entire flower garden. A flower garden is made up of innumerable
varieties of flowers, each with its ownfragrance and colours. Human
history is like this: the beauty of history lies in its kaleidoscopic
variations in spatial, temporal and personal factors. We cannot afford
to spoil its characteristics; nor can we forcibly impose a particular
type of history on a certain community.

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Fwd: <*LIBERATION FROM STATICITY*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:05]

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From: Anandasamarpana anandamargii
Date: Fri, 7 Oct 2011 06:18:22 -0700 (PDT)
Subject: <*LIBERATION FROM STATICITY*> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 08:05]
To: "Latest Topic: <*THE EVOLUTION OF HUMAN CIVILIZATION*> by P. R.
Sarkar [Book:PROUT in a Nutshell,Part 08:04]"
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<*LIBERATION FROM STATICITY*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:05]

Liberation from staticity by P. R. Sarkar
The day before yesterday the subject of discussion in the Renaissance
Club was "The Liberation of Intellect". Now, a questionmay arise in
some minds: when liberation is meant for all human beings, what does
the liberation of intellect mean? Intellect is primarily an impersonal
or an abstract idea. Can the question of liberation of something which
is impersonal, which is only an abstract concept, arise? In this
connection my consideredopinion is, yes, the liberation of intellect
is indeed necessary. In fact whatever is in this universe – crude
matter, subtle idea or consciousness – everything needs to be
liberated. In the absence of liberation, the natural expression of an
object or an individual does not take place. That is, if we want to
see the full expression or the total unfoldment of the qualities and
capacities that are latent in anything, the liberation ofthat object
or that individual is indispensable.
Human beings long for liberation from the bondage of staticity. Now
what is the nature of this liberation? It is not possible to attain
liberation from this crude physical body; liberation from the physical
body means death. But to attain liberation from the bondage of
staticity, one will have to make an effort. The effort to attain
liberation from economic bondage, political slavery and all sorts of
social dependence in the physical world, is the liberation from
staticity inthe crude world. In order to attain liberation from
worldly bondages of this sort, human beings will have to make
conscious efforts.

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Fwd: <*THE EVOLUTION OF HUMAN CIVILIZATION *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:04]

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From: Anandasamarpana anandamargii
Date: Thu, 6 Oct 2011 02:23:22 -0700 (PDT)
Subject: <*THE EVOLUTION OF HUMAN CIVILIZATION *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:04]
To: "Latest Topic: <*EXPLOITATION - NO MORE*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:03]"
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<*THE EVOLUTION OF HUMAN CIVILIZATION *> by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 08:04]

The evolution of human civilization byP. R. Sarkar
Let us analyse the way human beings have evolved physically and
psychically since their advent on this earth one million years ago.
Human existence is trifarious: physical, psychic, and spiritual.
Spiritual progress is movement towards Parama Puruśa while maintaining
adjustment with the mundane world. The more human beings advance
towards Parama Puruśa, the more their existence radiates the divine
effulgence of Parama Puruśa, and the more they expand. When they come
in the closest proximity to Parama Puruśa, they attain the state
called sárśt́hi: they become like Parama Puruśa. When they mergein
Him, there remains no duality – duality is converted into
singularity.Spiritual progress depends on two main factors: the factor
which determines a person's physical existence and thefactor which
determines aperson's psychic progress.
I have already said in a Renaissance Universal meeting that human
progress means spiritual progress. Although there is some progress in
the quinquelemental and psychic spheres, it is greatly offset by
numerous obstacles which arise on the path ofprogress. So on the
wholeone can say that there is no real progress in the mundane and
psychic worlds. However, human beings will continue their endless
efforts for progress because to remain stagnant is ultra-vires to
human wonts. Nothing in this universe stagnates, all entities are on
the move. Movement is the essence of everything.

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Fwd: <*EXPLOITATION - NO MORE *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:03]

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From: Anandasamarpana anandamargii
Date: Tue, 4 Oct 2011 21:51:12 -0700 (PDT)
Subject: <*EXPLOITATION - NO MORE *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:03]
To: "Latest Topic: <*THE THREE CAUSES OF SIN*> by P. R. Sarkar
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<*EXPLOITATION - NO MORE *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:03]

Exploitation – no more by P. R. Sarkar
I have already said that human beings use only a very small percentage
of their inherent capacity – less than one percent, to be precise.
Even people whom society has accepted as great personalities use
hardly ten percent of their inherent capabilities, and the remaining
ninety percent remains unutilized. To put it very plainly, human
beings waste ninety percent of their capacity. Those who are very
crude by nature waste half of their time inidle pursuits, and the rest
of the time they only use a small percentage of their capacity for
worthwhile tasks. The term "crude" refers to those people who utilize
their physical capacity buttotally neglect their mental and spiritual
power.
Why do human beings failto utilize their total capacity? First, they
do not know how to utilize their capacity – they lack proper knowledge
as to what should be done and what should not be done. Secondly, they
are habitually indolent, suffering from psychic andspiritual
inertness.
Some people think early in life, even at the age of twelve or
fourteen, about how they can utilize cent percent of their psychic
power and perfect themselves through spiritual practices.
Unfortunately, due to lethargy, they fail to utilize their capacity
and thus their potentiality gradually diminishes. Even those who are
acclaimed as great personalities in this worldutilize hardly ten
percent of their capacity in the intellectual and spiritual spheres.
This is really veryunfortunate. But even more unfortunate is that some
people not only fail to utilize their own capacity, but block the
progress of others – they do not want others to prosper at all. This
mentality is shameful, deplorable, and highly detrimental.

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Fwd: <* THE THREE CAUSES OF SIN*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:02]

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From: Anandasamarpana anandamargii
Date: Tue, 4 Oct 2011 00:57:59 -0700 (PDT)
Subject: <* THE THREE CAUSES OF SIN*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:02]
To: "Latest Topic: <*THE INTERPLAY OF CULTURE AND CIVILIZATION*> by P.
R. Sarkar [Book:PROUT in a Nutshell,Part 08:01]"
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<* THE THREE CAUSES OF SIN*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:02]

The three causes of sin by P. R. Sarkar
Human beings are social beings, hence, they have to follow certain
social codes. But they must follow some spiritual codes as well.
Because of illusion or some other reasons, if people break these
codes, these "dos" and "don'ts", sometimes we call it "sin" or Pápa
and at other times, "crime" or Aparádha. If the violation is in the
spiritual code, rather the religious code, it is termedas "sin". If
the violation is against the legal code it isknown as "crime". Sin is
sometimes based entirely on dogmas and not on cardinal human values.
Wise people will never entertain a conception of sin based on
religious dogma. Rather, they will judge with discrimination the
correctness of the code according to cardinalhuman values. The concept
of sin has been given by people on the basis of religion, religious
dogmas and cardinal human values. As intellectuals and developed
people of the second half of the 20th century, we should keep away
from religious dogma and attach the highest importance to cardinal
human values.
Long ago Vyása said the following about sin:
Aśtádashapuráneśu Vyásasya vacanádvayam
Paropakárah puńyáya pápáya parapiid́anam.
That is, that action which checks the progress of thesociety is sin,
and that action which accelerates social progress is Punya orvirtue.
This is a fact. But what is crime? Any action which goes against the
different legal codes made by the different nations, according to
theirspatial, personal and collective differences, is crime. In
Saḿskrta crime is known as Aparádha. Sin or Pápa should be formulated
on the basis ofcardinal human values. This was also supported by
Vyasa.

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Fwd: <* THE THREE CAUSES OF SIN*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:02]

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From: Anandasamarpana anandamargii
Date: Tue, 4 Oct 2011 00:57:59 -0700 (PDT)
Subject: <* THE THREE CAUSES OF SIN*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:02]
To: "Latest Topic: <*THE INTERPLAY OF CULTURE AND CIVILIZATION*> by P.
R. Sarkar [Book:PROUT in a Nutshell,Part 08:01]"
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<* THE THREE CAUSES OF SIN*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:02]

The three causes of sin by P. R. Sarkar
Human beings are social beings, hence, they have to follow certain
social codes. But they must follow some spiritual codes as well.
Because of illusion or some other reasons, if people break these
codes, these "dos" and "don'ts", sometimes we call it "sin" or Pápa
and at other times, "crime" or Aparádha. If the violation is in the
spiritual code, rather the religious code, it is termedas "sin". If
the violation is against the legal code it isknown as "crime". Sin is
sometimes based entirely on dogmas and not on cardinal human values.
Wise people will never entertain a conception of sin based on
religious dogma. Rather, they will judge with discrimination the
correctness of the code according to cardinalhuman values. The concept
of sin has been given by people on the basis of religion, religious
dogmas and cardinal human values. As intellectuals and developed
people of the second half of the 20th century, we should keep away
from religious dogma and attach the highest importance to cardinal
human values.
Long ago Vyása said the following about sin:
Aśtádashapuráneśu Vyásasya vacanádvayam
Paropakárah puńyáya pápáya parapiid́anam.
That is, that action which checks the progress of thesociety is sin,
and that action which accelerates social progress is Punya orvirtue.
This is a fact. But what is crime? Any action which goes against the
different legal codes made by the different nations, according to
theirspatial, personal and collective differences, is crime. In
Saḿskrta crime is known as Aparádha. Sin or Pápa should be formulated
on the basis ofcardinal human values. This was also supported by
Vyasa.

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Fwd: <* THE INTERPLAY OF CULTURE AND CIVILIZATION*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:01]

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From: Anandasamarpana anandamargii
Date: Mon, 3 Oct 2011 03:42:00 -0700 (PDT)
Subject: <* THE INTERPLAY OF CULTURE AND CIVILIZATION*> by P. R.
Sarkar [Book:PROUT in a Nutshell,Part 08:01]
To: "Latest Topic: <*DYNAMICITY AND STATICITY?*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 07:07]"
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<* THE INTERPLAY OF CULTURE AND CIVILIZATION*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:01]

The interplay of culture and civilization by P. R. Sarkar
By society ordinarily we mean a collective body of men and women, but
the innate spirit of the word "society" is not this. Samaja or society
in the true sense of the term implies an action of moving together
(Samanam ejate). We come across groups of persons in buses, trams and
trains moving together; but this occasional movement cannot be termed
society either. Being inspired by acommon ideology, when different
individuals movetowards the common goal and become active for its
achievement, this can be called a society. The appropriate English
equivalent for samája should not therefore be society. Social
advancement, which is a type of social action, means that the tie of
mutual unity among the persons moving together has become strong.
From ancient times there has been social life but nostable society.
This stability in social life is, to some extent, the gift of the
Kśatriya Age (the age of the warriors) and of thepost-Vaeshya age (the
post-capitalist age). The Vaeshya Age leads to Shúdra revolution. So
longas a proper atmosphere for Shúdra revolution is not created, it
can be said that no social consciousness has been created. How can
social consciousness be achieved?

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Fwd: <* DYNAMICITY AND STATICITY? *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 07:07]

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From: Anandasamarpana anandamargii
Date: Sun, 2 Oct 2011 03:33:03 -0700 (PDT)
Subject: <* DYNAMICITY AND STATICITY? *> by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 07:07]
To: "Latest Topic: <*CAN ATOM BOMBS DESTROY HUMAN CIVILIZATION?*> by
P. R. Sarkar [Book:PROUT in a Nutshell,Part 07:06]"
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<* DYNAMICITY AND STATICITY? *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 07:07]

Dynamicity and staticity by P. R. Sarkar
During my talks at the Renaissance Universal Club in Siliguri I said
that civilization has been advancing. Whether people want it or not
theywill have to move ahead, they will have to advance.They should not
remain static, either in body or mind but should move ceaselessly,
because this very movement is not only the sign of life in a body, but
also a sign of life in the mind, a symptom of advancement. While
moving humans will haveto pass through different stages. Human beings
are born, and then die to be born again and to die again. In this
process what does death mean? Life and death can be compared to taking
a step. Lifting up the foot is life and placing it on the ground is
death. In individual life, in individual movement, oneis obliged to
place the foot on the ground – this is the state of pause.
Many people may think, "Is it not possible to moveavoiding the state
of inertness? Could movement be unbroken?"Neither absolute speed or
absolute pause are possible: speed and pauseare always relative – the
very existence of anythingis relative. This universe isthronged with
numerous relative factors – nothing is absolute. In our philosophy I
have said somewhere that the stagewhen the foot is placed on the
ground may be called "death" in commonparlance, but it is not actual
death. Actual physical death of human beings – when the dead body is
buried or cremated – is not death inthe real sense, but a state of
pause in preparation for movement into the next step.

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