[continued from previous message]   
      
   In this book our concern is mainly with human beings. Those who are blissful   
   in human structure utilize their genius creatively to aid others in the   
   development of their physical, psychic and spiritual potentialities, and to   
   help everyone proceed    
   collectively toward the goal of life. Those blissful personalities are the   
   greatest assets of human society. To know and understand them one requires a   
   high degree of intellect. On the other hand, those who are demons in human   
   form are also quite    
   difficult to know and understand. Although they look much like other human   
   beings, they are exceedingly clever and cunning. In order to satisfy their   
   selfish ambitions, they cruelly misguide not only thousands but millions upon   
   millions of people by    
   promoting various defective sentiments and worthless dogmas. As the common   
   people generally do not think deeply (nor have they been encouraged or taught   
   how to do so), those demons in human form have often been able to maintain   
   their prestigious    
   positions not only in the minds and hearts of the people of their era but also   
   in the history books.   
      
   So it happens that novels and plays and movies are made to venerate those   
   clever people and to popularize their lethal philosophies. One striking   
   example of this unfortunate phenomenon is the movie, Gandhi, which recently   
   took the Academy Awards by storm,   
    capturing eight Oscars including Best Picture, Best Actor, and Best Director   
   for 1982. Not since Cabaret in 1972 has any one film managed to dominate the   
   presentations so completely. But what type of movie is Gandhi? It is, perhaps,   
   more revealing than    
   ironic that such a myopic version of India's passionate struggle for   
   independence from England should be produced by an English film-maker in   
   collaboration with the Indian Government. Regarding the man, Gandhi, he was,   
   by and large, a traitor to his own    
   people; and so any veneration of him on a global scale can only be lamented.   
   No matter what the 3,953 members of the Academy of Motion Picture Arts and   
   Sciences think, or would have us think, the world definitely does not benefit   
   from such types of doe-   
   eyed and glossy propaganda, which can serve only as another soporific in the   
   minds of the people.   
      
   [435] When, at last, the Principle of Social Equality has been firmly   
   established as the dominant motivation in collective life, then and only then   
   will human beings be able to form a new and healthy society – free from all   
   dogmas, free from all narrow    
   sentiments, free from all inequalities and injustices, and free to go forward   
   in unison, as one happy family, toward the supreme stance of universalism.   
   But, just as a blueprint is ordinarily required before building a new house,   
   so also a comprehensive    
   vision is a virtual prerequisite before building a new society. Thus, an   
   effective social order, constructed on the basis of the Principle of Social   
   Equality, would have to embody the Five Fundamental Principles of PROUT   
   (Progressive Utilization Theory).    
   To explain in brief:   
      
   1.       There should be no hoarding of wealth without the permission of   
   society.   
      
   It has been rightly said that this planet has enough wealth to satisfy   
   everyone's need, but not everyone's greed. Hence, a truly egalitarian society   
   must set limits on the operation of the Principle of Selfish Pleasure, in   
   order to ensure that an    
   individual's accumulation of wealth should never grow to such extent that it   
   can hamper the security or well-being of the collectivity.   
      
   2.       There should be maximum utilization and rational distribution of the   
   crude, subtle and causal resources.   
      
   The essence of a healthy egalitarian economy is a rational distribution of the   
   wealth produced, through a maximum utilization (as opposed to the current   
   sub-optimal utilization) of all society's resources. Such a rational   
   distribution of wealth would    
   take care to provide the requisite physical and psychic pabula to all, while   
   simultaneously offering everyone sufficient positive incentive to do their   
   utmost for the good of society. Egalitarianism can never stand on the   
   unnatural and impractical notion    
   of equal distribution, because such a system is ultimately unjust and   
   demoralizing. When the needs of people differ from person to person, justice   
   demands an equitable rather than an equal distribution – equal economic   
   opportunity but not necessarily    
   equal economic income. In this way everyone may feel contented, and at the   
   same time society can sustain a dynamic and highly motivated workforce. In a   
   Proutist society, there can be no question of the rich versus the poor; but,   
   inevitably, there will be    
   a small, competitive gap between the richer and the poorer, based primarily on   
   the degree of social contribution made by the individual.   
      
   3.       There should be maximum utilization of the physical, mental and   
   spiritual potentialities of the individual and collective beings.   
      
   Just as there must be equal opportunity in the economic sphere, the same   
   applies also in a general way to the sphere of education. The progress of   
   society depends primarily upon the development of the all-round potential of   
   all its members, both    
   individually and collectively. And an egalitarian society must take care that   
   not a single individual is suppressed or neglected.   
      
   4.       There should be a well-balanced adjustment among the crude, subtle   
   and causal utilizations.   
      
   In order to maintain a society founded on the Principle of Social Equality,   
   the leadership of that society must have a deep understanding and realization   
   of that Principle. In other words, the leaders of society must possess a   
   highly refined intellect,    
   well grounded in rationality and proto-psycho-spirituality. Only then will   
   they be able to make proper decisions, and set a proper example for others to   
   follow.   
      
   5.       According to time, space and form, utilizations vary – those   
   utilization must be progressive.   
      
   The ultimate import of egalitarianism is universalism. In fact, in the absence   
   of universalism, egalitarianism remains something of a myth; rather, it   
   degenerates into a sort of demi-socialism which, eventually, alienates one   
   community from another and    
   leads to the great tragedy of war. Hence, universalism must always be   
   maintained as the goal of society's progressive march; and, while proceeding   
   toward that most cherished goal of our collective life, we will have to be   
   sufficiently sensitive to adjust    
   our methods and technology to each and every new and different expression of   
   relativity in this constantly changing cosmos. In short, the Principle of   
   Social Equality demands that our social programs be universal in approach but   
   regional in application.   
      
      
   [continued in next message]   
      
   --- SoupGate-Win32 v1.05   
    * Origin: you cannot sedate... all the things you hate (1:229/2)