Fwd: <* AN IDEOLOGY FOR A NEW GENERATION *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:11]

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From: Anandasamarpana anandamargii
Date: Fri, 14 Oct 2011 05:20:11 -0700 (PDT)
Subject: <* AN IDEOLOGY FOR A NEW GENERATION *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:11]
To: "Latest Topic: ~* PSEUDO- HUMANISM*~ by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 08:10]" <discussonprout@googlegroups.com>

<* AN IDEOLOGY FOR A NEW GENERATION *> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 08:11]

An ideology for a new generation by P. R. Sarkar
The Supreme Functional Entity(1) carries on its work according to a
particular system, and thissystem is what we call "nature". The system
follows a general stream, but in some cases, in the path of its
movement, some abnormality is expressed, although not much. However,
this abnormality is not beyond the rule of nature either. It is also
an accepted law of nature; that is, it is also natural. No one will
ever consider any deviation from the general stream to be a deviation
from natural law. Rather, deviation is also accepted as a law of
nature.
Now, human intellect, wisdom, power of recollection and contemplation
– all move along the mainstream. The minor expression of abnormality –
of which I was just speaking – is alsoa natural expression in the
process of its movement; it is natural although it deviates from the
mainstream. There is no unnaturality or abnormality in the universe;
everything is accepted. Nothing is unnatural or abnormal. I can call
it a functional faculty accepted by nature. A special type of
functional faculty within the scope of nature – within the scope of
the Supreme Functional Principle.

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Fwd: <* AN IDEOLOGY FOR A NEW GENERATION *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:11]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Fri, 14 Oct 2011 05:20:11 -0700 (PDT)
Subject: <* AN IDEOLOGY FOR A NEW GENERATION *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:11]
To: "Latest Topic: ~* PSEUDO- HUMANISM*~ by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 08:10]" <discussonprout@googlegroups.com>

<* AN IDEOLOGY FOR A NEW GENERATION *> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 08:11]

An ideology for a new generation by P. R. Sarkar
The Supreme Functional Entity(1) carries on its work according to a
particular system, and thissystem is what we call "nature". The system
follows a general stream, but in some cases, in the path of its
movement, some abnormality is expressed, although not much. However,
this abnormality is not beyond the rule of nature either. It is also
an accepted law of nature; that is, it is also natural. No one will
ever consider any deviation from the general stream to be a deviation
from natural law. Rather, deviation is also accepted as a law of
nature.
Now, human intellect, wisdom, power of recollection and contemplation
– all move along the mainstream. The minor expression of abnormality –
of which I was just speaking – is alsoa natural expression in the
process of its movement; it is natural although it deviates from the
mainstream. There is no unnaturality or abnormality in the universe;
everything is accepted. Nothing is unnatural or abnormal. I can call
it a functional faculty accepted by nature. A special type of
functional faculty within the scope of nature – within the scope of
the Supreme Functional Principle.

To enjoy full topic pls click here >

http://proutist.fi/content/ideology-new-generation-p-r-sarkar

Fwd: <* PSEUDO- HUMANISM *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:10]

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From: Anandasamarpana anandamargii
Date: Thu, 13 Oct 2011 03:18:58 -0700 (PDT)
Subject: <* PSEUDO- HUMANISM *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:10]
To: "Latest Topic: ~*EXPLOITATION AND PSEUDO-CULTURE*~ by P. R. Sarkar
[Book:PROUT in aNutshell,Part 08:09]"
<discussonprout@googlegroups.com>

<* PSEUDO- HUMANISM *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part
08:10]

Pseudo-humanism byP. R. Sarkar
We were discussing socio-sentiment. When sentiment expands beyond the
limit of an individual to embrace others also, it is called "socio-
sentiment." Where does it end?
Just as zero cannot have any radius, infinity has no radius either.
You can form a circle with a radiusgreater than zero but less than
infinity; only in this circumstance can it exist. Unless the radius of
anything is greater than zero and less than infinity,its existence
becomes meaningless. Then there may be existence in theory but not in
actuality.
Now, family sentiment is also a kind of socio-sentiment, but its
radius isvery small. Greater than this is the radius of caste
sentiment, and still greater is that of community sentiment, national
sentiment, international sentiment and so on. Now, the narrowest of
all the socio-sentiments is technically called "socio-sentiment
minimitis"; and the greatest is called "socio-sentiment maximitis" or
"socio-sentiment excellencio". What is the difference between these
two terms?
The small theoretical gap between excellencio and maximitis makes
little difference so far as the collective welfare is concerned. It
merely soarshigh in the realm of theory, just like the argument
whether the pot contains the oil or theoil is contained in the pot,or
the argument whether the palmyra fruit falls firstor the sound of its
hitting the ground comes first. This is how the ancient logicians used
to endlessly debate.

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Fwd: <*EXPLOITATION AND PSEUDO-CULTURE *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:09]

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From: Anandasamarpana anandamargii
Date: Wed, 12 Oct 2011 05:53:48 -0700 (PDT)
Subject: <*EXPLOITATION AND PSEUDO-CULTURE *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:09]
To: "Latest Topic: ~*LET HISTORY BE REWRITTEN *~ by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:07]"
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<*EXPLOITATION AND PSEUDO-CULTURE *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:09]

Exploitation and pseudo-culture by P. R. Sarkar
At the very outset let me state that many theories have been
propounded on this earth. Some of them survived for some time and then
gradually passed out of existence; others emerged like meteors,
exhibiting their dazzling radiance for a very short time, and then
vanished into darkness. The mere existence of a theory is not the
essential point; what is important is whether the theory promoted the
welfare of all, the spiritual well-being of all – otherwise its advent
on this earth was quite useless. Such useless theories are not even
worth mentioning.
Any theory will contain the seed of well-being if its firm foundation
is sama-samája tattva. It may survive for a very long period – even
for eternity – if it cherishes the ideal of forever promoting the
welfare of all. This is the essential point.
I have already said severaltimes, and I repeat, that while moving
towards the inner world, human beings have to maintain equilibrium and
equipoisein the external world. If some declare that Brahmasatyaḿ
jaganmithyá ["OnlySupreme Consciousness is real and the world is
false"], they will not be able to do anything in this"false" world.
They are simply deceiving themselves – it is a sign of hypocrisy. An
honest person should never resort to hypocrisy in any sphere of life;
under no circumstances must he or she compromise with any unjust
theory. This is the rule; this is correct. Propriety dictates this.

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Fwd: <*SAMA-SAMAJA TATTVA *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:08]

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From: Anandasamarpana anandamargii
Date: Tue, 11 Oct 2011 06:03:29 -0700 (PDT)
Subject: <*SAMA-SAMAJA TATTVA *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:08]
To: "Latest Topic: ~*LET HISTORY BE REWRITTEN *~ by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:07]"
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<*SAMA-SAMAJA TATTVA *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part
08:08]

Sama-samaja tattva by P. R. Sarkar
Dynamism is the essentialcharacteristic of this world. The world is
called jagat because it is always in motion.(1) Just as thereis
individual movement, there is movement in collective life as well.
This very movement requires three things: First, an inspiration – an
impetus from behind. When one person stops moving, another will have
to push from behind, saying, "Move ahead!" Secondly, the capacity for
movement – that is, the one who moves forward must have the requisite
strength to do so. In the absence of adequate strength, how can one
move forward? Thirdly, the goal of movement. These three factors are
absolutely essential for any movement.
The movement that the ancient human beings started, collectively as
well as individually, has not yet come to an end. Nor will there be
any comma, semi-colon, colonor period to check that movement; it is
uninterrupted.
Now the question arises, by what inspiration, by what strength, and
towards which goal do human beings move? It has been observed that
human movement is inspired by two ideas. In my recent book
SabhyatárÁdibindu: Ráŕh I have used two terms for these ideas, átma-
sukha tattva [principle of selfish pleasure] and sama-samája tattva
[principle of social equality].

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Fwd: <*LET HISTORY BE REWRITTEN *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:07]

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From: Anandasamarpana anandamargii
Date: Sun, 9 Oct 2011 01:36:14 -0700 (PDT)
Subject: <*LET HISTORY BE REWRITTEN *> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 08:07]
To: "Latest Topic: ~*WHAT SHOULD HISTORY BE LIKE ?*~ by P. R.
Sarkar[Book:PROUT in a Nutshell,Part 08:06]"
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<*LET HISTORY BE REWRITTEN *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:07]

Let history be rewritten by P. R. Sarkar
In all three worlds – human world, animal world and plant world –
there are some common characteristics which determine their
respectiveidentities. In spite of that, living beings and plants are
not exactly the same. Living beings have certainspecial duties and
distinct characteristics which distinguish them from plants.
Had living beings not possessed these special characteristics, we
would not have called them "living beings" but would have called them
"plants" The characteristics that are common to animals and plants are
also inherent in human beings,but human beings also have certain
additional characteristics, without which they would be no different
from birds, animals, plants and creepers, etc. It is the bounden duty
of each andevery human being to awaken and develop theirunique
characteristics, for upon this depends the excellence of the human
race.

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