Introduction
The respect for life is found in a deep, still, reflection of one’s own self. Such respect for life, is a universal human feeling. Such reflection is needed, and without it the dignity and integrity of being human is stultified, or at least not fully understood. Understanding the source of the sense of self, that is, of unit consciousness – the root of one’s existence, also leads to a feeling that there is an interconnection with everything in the universe. In turn, this develops into the sentiment of 'One Human Society'. Why? It is because the source of consciousness is the same for all and is universal.
Nevertheless, the sentiment of one humanity still requires development today, though many idealists anticipate it as the macro-basis of future relations, from global to local. By extension, the feeling and personal realization of a universal consciousness as the base of life, indeed of everything, also leads us to embrace and appreciate the entire web of creation – humans, animals, plants, other life forms and the inanimate. This very extension, taken to its limits, amounts to what can be called ‘neo-humanism', as the kind of respect developed goes beyond humanism. So, a neo-humanist outlook identifies with and strives for the welfare of all of creation – including both in regard to individuals and in regard to collectives.
Once it is acknowledged that each unit consciousness – of any form – is somehow connected to all other units of consciousness (even dormant consciousness), then it becomes apparent that one universal consciousness is pervading individual and collective life. This feeling, that one’s own self is within a greater Self, gives inspiration to the individual to realise their expansive sense of self. As well, it enables a link between self-realisation and social progress to be discerned, and a need for this link to be understood. A positive approach to individual and social life naturally arises, providing the motivation to take steps to improve social and economic life and enhance the culture of our communities. We also have the drive for innovation and to develop sustainable societies, which uses technology benevolently. This includes closer connections through communications and transportation, offering the basis for a new globalisation along the lines of ‘One Human Society’. With such dynamism we again find inspiration for compelling visions, and so goes the cycle. This leaves us with no shortage of alternatives that can pull us out of the contemporary morass. This includes viable alternative visions of economic relations and the systems and structures needed for healthy economic relations. Part of this is identifying with the welfare of one and all, instead of merely narrow self-interest.
It is not outside our abilities as neo-humanists to ensure that progressive movement, albeit at varying speeds, is continually possible. Even movement towards a pause gives time for reflection, wherein that time can be used to work out ways for better development of an individual’s physical, mental and spiritual potentials and their expression, as well as considering innovative steps for better developing the crude, subtle and casual resources of the universe. This means that anyone, though with effort and with enough focus, whether from a local level to a global level, indeed even to a universal level, has potential for improving their life and community life (be it economic, social or cultural). However, the hindrances or obstacles today that prevent this is irrational distribution of resources or wealth, and poor utilization of resources. A person in abject poverty has great problems in realising their potential, while a person with huge excessive accumulation of wealth has great problems in understanding why others should be denied the realisation of their potential simply because of a skewed economic system. Fundamentally, it is wrong to forget that everyone wants to strive for a bright future.
Those who are broad-minded and understand this, even if only intuitively, therefore out of service to humanity do somehow find the time to consider how to maximally utilize human potentials and resource potentials, as well as how to rationally distribute those resources, and of the means for doing so. Indeed, this is the hallmark of the PROgressive Utilization Theory (Prout) which has a social and economic theory focusing on all-round welfare, along the lines of (amongst other things), individual good developing with collective good, self-sufficient regions (or socio-economic zones) being able to provide people’s necessities and amenities, proper adjustments to ensure environmental and ecological balance, cooperative endeavours and enterprises as the mainstream of commerce, public control of key resources, as well as political units with laws and regulations to achieve all-round welfare. Furthermore, ethical businesses and cooperatives play a crucial role in developing economic democracy, as they distribute wealth equitably, helping avoid the ‘boom and bust’ of the capitalist economy, and giving people more control over their economic destiny.
PROUT's vision of economic democracy, combined with neo-humanist outlook, is a sure way for sharing the planet’s resources for the welfare of everyone. Behind this is what we can call our ‘cosmic inheritance’ or stewardship. The world has reached the stage where it needs a cure for capitalism and its crude psychic urges revolving around the inequitable and excessive accumulation of material wealth in the hands of a minority, which goes against the principle of cosmic inheritance. A sound alternative is required. But this requires a well-grounded and universal theory, and that theory must be capable of progressive steps being taken so that the theory can be properly applied in practice. So, while idealism alone is not the cure, inspiration towards achieving this ‘One Human Society’ certainly is required. This also involves implementation through means of practical utilizations. This is hard work – physically, mentally and spiritually, but it is work that must be done, so that the theoretical can be made practical. Thus, we combine progressive steps, proper utilizations and good theory into one and this makes the Progressive Utilization Theory or Prout. That is what we want to explore further.