Hind Swaraj is Mahatma Gandhi's fundamental work. Not only is it key to understanding his life and thoughts, but also the politics of South Asia in the first half of the twentieth century. Celebrating 100 years since Hind Swaraj was first published in a newspaper, this centenary edition includes a new Preface and Editor's Introduction, as well as a new chapter on 'Gandhi and the 'Four Canonical Aims of Life''. The volume presents a critical edition of the 1910 (...) text of Hind Swaraj, fully annotated and including Gandhi's own Preface and Foreword (not found in other editions). Anthony J. Parel sets the work in its historical and political contexts and analyses the significance of Gandhi's experiences in England and South Africa. The second part of the volume contains some of Gandhi's other writings, including his correspondence with Tolstoy and Nehru. (shrink)

This essay explores how the principles of ahimsa and reverence for life provide a foundation for animal welfare in the thought of Mohandas Gandhi and Albert Schweitzer, respectively. This exploration unfolds through a consideration of the contextual background of both thinkers, the scope of life to which they apply their respective principles, and both the ethical ramifications and limitations of this application. Within this common framework, the author delineates the striking commonalities and the significant disparities between Gandhi (...) and Schweitzer. This comparison opens a common space within which ecologically-minded Hindus and Christians can dialogue, augmenting each other's positions by drawing on respected thinkers in their traditions. It also provides an opportunity, within the tensions highlighted at the intersection of Gandhi and Schweitzer's thought, to further construct a foundation for animal welfare in contemporary discussions. (shrink)

ABSTRACT: The largest obstacle to saving people in today's world is from violence and wars. There is a long line of people waiting for peace so that they can survive the conflict. People will promise that no country can exploit another and that no country can produce weapons capable of mass murder. They believe that their plan can be realised by transforming the world's goodwill and efforts toward world peace into world peace in paradise. The whole world is waiting for (...) a human universe that seems to be taking us to Mohandas Karamchand Gandhi (Mahatma Gandhi). This article's main issue is an extinct political ideology that Mahatma Gandhi promoted many years ago as a supporter of nonviolent policy in search of the human world. Here, the communication style has been shown to have the missing Gandhian ideals. This post will attempt to analyse Mahatma Gandhi's policy & ideology in communication style as we approach his 150th birthday celebrations. Through extensive study, this article will attempt to determine how Gandhi's philosophy and communications relate to one another. As a method of exploration and analysis, Gandhi’s principles Nonviolence, and Chamber-Pots have been scientifically reviewed in this article. Keywords: Violence, principles, chamber pots, Mohandas K. Gandhi, mass murder. (shrink)

For Mohandas K. Gandhi, questions of technology were integral to his overall utopian vision. His future for India and for the world at large rested on the belief that technology, along with all the instrumentalities of society and culture, could be judged on the basis of their continuation to swaraj—dimensions of individual and community freedom. He was pragmatic; he changed notably over time in his specific views of “appropriate” technology and institutions. But his basic vision of the good (...) society endured, being part of the sense of who he was, and what he was to do, for the concluding decades of his long life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 265-267 [Access article in PDF] Book Review Community, Violence, and Peace: Aldo Leopold, Mohandas K. Gandhi, Martin Luther King Jr., and Gautama the Buddha in the Twenty-First Century Community, Violence, and Peace: Aldo Leopold, Mohandas K. Gandhi, Martin Luther King Jr., and Gautama the Buddha in the Twenty-First Century. By A. L. Herman. Albany: State University of New York Press, 1998. (...) xi + 245 pp. At first glance, this title might seem a bit over the edge: how could an author intelligently juxtapose such diverse thinkers as an ecological scientist, two advocates of human rights, and an ancient religious founder? For the most part, the author succeeds in demonstrating that the twenty-first century requires a definition of community that includes environmental, social, and spiritual concerns. In a format particularly [End Page 265] helpful for undergraduate teaching, he carefully rehearses at the end of each section three central questions: how does this thinker contribute to our understanding of community? Does his approach lead to the diminishment of violence? Does it facilitate peace?For the first quarter of the book, Herman explores various aspects of community. Drawing from Erich Fromm, Socrates, and Aldous Huxley, he demonstrates that out of enlightened self-interest, all people seek peace for themselves. He is careful to point out, however, that the Socratic virtues of wisdom, courage, self-control, and justice, which arise from within, are far superior to the uniformity of the World State as described in Huxley's Brave New World, which leaves nothing uncontrolled by the external authorities. Both lead to nonviolence and peace, but the World State can fall prey to what Fromm terms cultural insanity.Supplementing his discussion of Aldo Leopold with references to the work of Rachel Carson and J. Baird Callicott, Herman emphasizes that ideas of community peace must be informed by holistic structures of nature, particularly as articulated in Leopold's Sand County Almanac. However, he also warns that if the welfare of the biotic community takes precedence over all other concerns, then society could fall into a state of ecofascism.Herman's chapter on Mahatma Gandhi ably summarizes the life and works of this great political reformer, with particular focus on his formative years in South Africa. Influenced by John Ruskin and Leo Tolstoy, Gandhi developed the concept of the "Ashramic community," a means of collective, intentional living designed to effect social change. After describing the Phoenix Settlement (1904, Johannesburg), the Sabarmati Ashram (1915, Ahmedabad), and Sevagram Ashram (1933, Wardha), Herman presents a fifteen-page play script based on the Asian travel diaries of Professor George P. Conger, chair of philosophy at the University of Minnesota from 1937-1953. Conger spent two months at Gandhi's ashram in Wardha, India, in 1933, and in the play called "Salt," his students take up issues including the ill treatment of Jews in Germany, the definition of nonviolence, and emphasized, as does Gandhi, the necessity for self-transformation to achieve personal and community peace.Martin Luther King Jr. inspired by the example of Mahatma Gandhi, employed nonviolent techniques to bring about the many successes of the American Civil Rights Movement. Herman provides a brief biography of Martin Luther King Jr., quotes several of his pivotal sermons, and emphasizes the notion of beloved community as critical to King's thinking. He writes that "in King's interpretation of agape, it is your being loved that gives you value; and it is your selflessly loving others that gives them value and makes the beloved community possible" (p. 138). According to King, fear and racial discrimination prevent one from entering into the beloved community. By changing laws, and, more importantly, changing the hearts of individual people, a more peaceful community can be built.The least successful chapter of this book discusses Gautama Buddha and the "karmic community." Rather than focusing directly on Buddhist theories of Karma, Herman engages in a long discussion of the Bhagavad Gita, an important Hindu text, as a foil to explain Buddhist theories... (shrink)

To underscore the moral crisis that plagues liberal democracy, the author seeks answers by drawing from both Western and Asian thought in this outstanding analysis in political ethics. Starting with Gamwell's theory, which is grounded on God and offers a common goal for political community and establishes a firm ground for morality and political ethics the author advances and reformulates Gamwell's theory, using the insights and resources provided by Gandhi bringing a global dimension to this original critique.

Replaces communal altruism with communal egoism as a way of solving problems of too much violence and too little peace in the twenty-first century.

Mohandas Gandhi is civil disobedience’s most original theorist and most influential mythmaker. As a newspaper editor in South Africa, he chronicled his experiments with satyagraha by drawing parallels to ennobling historical precedents. Most enduring of these were Socrates and Henry David Thoreau. The genealogy Gandhi invented in these years has become a cornerstone of contemporary liberal narratives of civil disobedience as a continuous tradition of conscientious appeal ranging from Socrates to King to Rawls. One consequence of this (...) contemporary canonization of Gandhi’s narrative, however, has been to obscure the radical critique of violence that originally motivated it. This essay draws on Edward Said’s account of travelling theory to unsettle the myth of doctrine that has formed around civil disobedience. By placing Gandhi’s genealogy in the context of his critique of modern civilization, as well as his formative but often-overlooked encounter with the British women’s suffrage movement, it reconstructs Gandhi’s paradoxical notion that sacrificial political action is the fullest expression of self-rule. For Gandhi, Socrates and Thoreau exemplify civil disobedience as a fearless practice of fidelity to truth profoundly at odds with liberal conceptions of disobedience as fidelity to law. (shrink)

Mohandas K. Gandhi (1869–1948)’s relationship with the Jews is explored in this article. The history of this relationship can be divided into two different periods. The first begins during his formative years in South Africa from 1893 to 1914, and the second, during his political activism in India thereafter. The article points out that Gandhi’s close Jewish associates in South Africa, although coming primarily from a Theosophist background, considered their support of Gandhi and his struggle to (...) represent their core Jewish values. Still, Gandhi’s close Jewish supporters did not successfully influence Gandhi regarding Zionism. In retrospect, Gandhi’s objection to Zionism enormously impacted the Indian Congress Party’s position regarding Palestine. The article notes that although Gandhi opposed political Zionism, he supported Zionism as a spiritual movement that could be best realized “within.” Somewhat surprising and little-known fact was a desire on Gandhi’s part to mediate between the Arabs and the Jews in direct talks. Gandhi hoped the Zionist leaders would respond positively to his offer to mediate so that he could advance his teachings of nonviolence while also claiming to represent the Indian Muslims. The article discusses Gandhi’s call to German and European Jews to resist the Nazi regime by adopting Satyagraha, the consequent rift with Jewry that followed, and his silence after the Holocaust. Finally, the article also briefly explores B. R. Ambedkar (1891–1956)’s views on the Jews and the Indian pariahs. (shrink)

Azaransky's work highlights the theological contributions of Howard Thurman, Benjamin Mays, William Stuart Nelson, Pauli Murray and Bayard Rustin. She makes a compelling case that each of these thinker-activists needs to be better appreciated for their cutting-edge theological insights based on their thought and life experience with Mohandas Gandhi and his spiritual activism. Each reinterprets their own Christian views based on this larger worldwide experience that they have gained through study and/or travel. In this way they prefigure or (...) lay the groundwork for more recent approaches to spirituality such as those held by the Black Lives Matter movement's leaders, which draws upon multiple religious traditions to find the spiritual guidance and sustenance needed to confront our world's current injustices. (shrink)

The paper traces the parallel paths and mutual influences of these three activists in South Africa. The paper points out that Gandhi often took steps in building his movement that echoed some of the same steps that Dube had done just before him. Also, Abdurahman, who had become Gandhi's friend in 1909, advocated for involving women in nonviolent action, and advocated the use of general strike, shortly before Gandhi incorporated both methods in his movement.

Mohandas Karamchand “Mahatma” Gandhi is known around the world for his advocacy of nonviolent methods of resistance against British colonial rule in the effort to attain India’s independence. Lesser known are his experiments with alternative modernity conducted through the intentional living communities, which Gandhi would eventually call ashrams, that he established in South Africa and India. Yet at these communities the residents engaged in crucial small-scale experiments with the ideals and methods for enhancing life that Gandhi (...) would then apply to larger-scale religious, social, and political problems.In his book Hind Swaraj, Gandhi first articulated his vision for... (shrink)

The political thought of Mohandas K. Gandhi has been increasingly used as a paradigmatic example of hybrid political thought that developed out of a cross-cultural dialogue of eastern and western influences. With a novel unpacking of this hybridity, this article focuses on the conceptual influences that Gandhi explicitly stressed in his autobiography and other writings, particularly the works of Leo Tolstoy and the Bhagavad Gītā. This new tracing of influence in the development of Gandhi’s thought alters (...) the substantive thrust of Gandhi’s thought away from more familiar quasi-liberal interpretations and towards a far more substantive bhakti or devotional understanding of politics. The analysis reveals a conception of politics that is not pragmatic in its use of non-violence, but instead points to a devotional focus on cultivating the self (ātman), ultimately dissolving the public/private distinction that many readings of Gandhi’s thought depend upon. (shrink)

Mahatma Gandhi is regarded as an apostle of nonviolence. But his own thought prioritized truth as the final goal and nonviolence only as the preferred means to achieve the goal. Hence, it is of utmost importance to understand clearly what Gandhi meant by “truth.” Gandhi himself did not offer great help in communicating his concept of truth. He claimed, though, that it was easier for him to grasp truth as he conceived it and that he struggled to (...) grasp nonviolence. Kishorlal Mashruwala, an intellectually inclined close associate and follower of Gandhi wrote a book called Gandhi Vichar Dohan or Quintessence of Gandhi’s Thought in Gujarati. Mashruwala was a clear and systematic thinker and Gandhi approved of the book as accurate depiction of his own, Gandhi’s, thinking. The book has never been translated in English. The present work, Mahatma Gandhi’s Thought: Philosophy of Truth and Nonviolence, by Professor Ramesh N. Patel, is first in publishing relevant parts of that book. It clarifies the dual concept of truth that Gandhi developed and worked with. The concept sports highly original and innovative thinking that, at the same time, reflects an ethic that would challenge anyone to the extreme. Greatness of Gandhi is made obvious when it is realized that he lived this original concept of extremely challenging truth ethic fully through his life. The present work goes ahead to show how Gandhi’s concept of truth logically works as the prime source from which nonviolence and other Gandhian concepts are derived. It also presents Gandhi’s overall thought in a philosophically systematized manner. This is its unique feature compared to the enormous literature available on Gandhi which keeps painting him just as an apostle of nonviolence, focusing on his politically dramatic years. (shrink)

Mohandas Karamchand Gandhi is not just a name today but a philosophy, lifestyle, and A symbol of peace and harmony worldwide. Having clairvoyance regarding the dreadful consequences of modern technology and consumption patterns of his time, Gandhi said, “Nature has everything for Human beings’ needs, not for their greed.” Gandhi represents a culture of truth and non-violence. His ethical perfection is exemplary for us and generations to come. His philosophical and ethical transformation as an individual will (...) also encourage generations, though his political life is criticized severely. The paper talks about environmental sustainability as the end, and the ecosophy of Gandhi is the means to achieve that while critically discussing a few models of sustainable development and their limitations. It also gives a narrative on the application of Gandhi’s fundamental virtues/philosophies in the context of ecosophy models as a. the philosophy of Satya (Truth) and Ahimsa (Non-violence), b. the philosophy of Sarvodaya (welfare of all or Humanism), c. the philosophy of Swarajya (Village Economy), d. the philosophy of Aparigraha (Non-possession) and e. the philosophy of Trusteeship. (shrink)

On the ideology of Henry David Thoreau, 1817-1862, Mohandas Karamchand Gandhi, 1869-1948, and Vinoba Bhave, b. 1895; articles.

The subject of this article is the attitude of a famous Polish philosopher of the twentieth century, Henryk Elzenberg towards practical work and theoretical achievements of Mohandas Karamczand Gandhi. The analysis of the issue focuses on a question: to what degree are Elzenberg’s opinions about Gandhi’s thought and work an attempt to understand the phenomenon of a moral revolution of the spiritual leader and to what degree are they a presentation of his own comprehension of philosophy? The (...) analysis shows that Elzenberg treats philosophy as an area of confrontation, where referring to others develops his own approach. (shrink)

I’ve advanced from tolerance to equal respect for all religions.1I’ve broadened my Hinduism by loving other religions as my own.2[Gandhi’s] doctrine of the equality of religions . . . did not move towards a single global religion, but enjoins us all to become better expressions of our own faith, being enriched in the process by influences from other faiths.3At first glance the religious philosophy of Mohandas K. Gandhi appears to be a version of the perennial philosophy, the (...) main proponent of which was Aldous Huxley. In his book The Perennial Philosophy, Huxley proposed that at the core of the world’s religions is an undifferentiated Godhead, variously named ātman-brahman in Hinduism, the dharmakāya in Mahāyāna .. (shrink)

To many in India and elsewhere, the life and thoughts of Mohandas Karamchand Gandhi are a source of inspiration. The idea of non-violence was pivotal in his thinking. In this context, Gandhi reflected upon the possibility of what is now called ‘euthanasia’ and ‘assisted suicide’. So far, his views on these practices have not been properly studied. In his reflections on euthanasia and assisted suicide, Gandhi shows himself to be a contextually flexible thinker. In spite of (...) being a staunch defender of non-violence, Gandhi was aware that violence may sometimes be unavoidable. Under certain conditions, killing a living being could even be an expression of non-violence. He argued that in a few rare cases it may be better to kill people who are suffering unbearably at the end of life. In this way, he seems to support euthanasia and assisted suicide. Yet, Gandhi also thought that as long as care can be extended to a dying patient, his or her suffering could be relieved. Since in most cases relief was thus possible, euthanasia and assisted suicide were in fact redundant. By stressing the importance of care and nursing as an alternative to euthanasia and assisted suicide, Gandhi unconsciously made himself an early advocate of palliative care in India. This observation could be used to strengthen and promote the further development of palliative care in India. (shrink)

Daya Krishna, one of the most original voices of contemporary Indian philosophy, writes that “Gandhi is as rare as…a Shakespeare or a Michelangelo” (1999). Mohandas K. Gandhi himself writes that “Jesus was, to my mind, a supreme artist” (1924). And Tridip Suhrud, Gandhian and Gandhi scholar, speaks of “Gandhi’s striving to lead the life of a ‘supreme artist’ ” (2018). The question raised in this article is this: If Gandhi was an artist, then what (...) is his artwork? In reply, the author suggests that Gandhi himself is the artwork of Gandhi the artist. To substantiate this contention, Gandhi is depicted first as a “hunger artist,” in dialogue with Franz Kafka’s 1924 story of the same name, and second as a “death artist” crafting (determining, choosing) his death. Here the author draws on Ramchandra Gandhi, the Mahatma’s grandson and an intriguing philosophical voice, and examines Judah L. Magnes’s 1939 letter to Gandhi. (shrink)

Rebb Binyamin (pseudonym of Yehoshua Radler-Feldman; 1880–1957) was a leading figure in movements that called for the establishment of a joint Jewish-Arab political framework in Palestine and that sharply criticized the Zionist cooperation with the British colonial authorities. In the early 1920s, he began exploring the writings of Mohandas K. Gandhi (1869–1948) as the basis for his critical approach toward the hegemonic Zionist discourse. In his writings Rebb Binyamin emphasized Gandhi’s refusal to reconcile himself to the British (...) colonial “divide and rule” policies by creating divisions between Hindus and Muslims, the Indian anticolonial struggle that he led, and the way this struggle inspired the development of anticolonial movements in the Middle East. These aspects of Gandhi’s political repertoire were considered by Rebb Binyamin as a framework for the critical discussion of the ways in which the British colonial authorities perceived the Zionist movement as their representative and pointed to the fact that the Zionist-colonial partnership was an obstacle to the crystallization of Jewish-Arab cooperation. This article focuses on the ways in which Rebb Binyamin’s reading of Gandhi served as the basis for his critique of hegemonic Zionist discourse and practices. (shrink)

Mohandas Karamchand “Mahatma” Gandhi discussed corporate responsibility and business ethics over several decades of the twentieth century. His views are still influential in modern India. In this paper, we highlight Gandhi’s cross-level CR framework, which operates at institutional, organizational, and individual levels. We also outline how the Tata Group, one of India’s largest conglomerates, has historically applied and continues to utilize Gandhi’s concept of trusteeship. We then compare Gandhi’s framework to modern notions of stakeholder and (...) stewardship management. We conclude that trusteeship has strong potential to help firms and their stakeholders achieve shared value by considering the interactions between individual, organizational, and institutional factors, and paying attention to a range of multi-level stakeholder obligations. (shrink)

In 1962, Emmanuel Levinas (1906–1995) was asked about the political implications of his ethics and the possible similarity between his philosophy and the writing of Mohandas K. Gandhi (1869–1948). They both were aware of the considerable tensions between politics and ethics. Both tried to construct ethical politics, and both thought about the ethical aspects of politics. The differences were obvious. Gandhi was an Indian thinker who embraced Hinduism, Christian ethics, Western philosophy, and Leo Tolstoy’s spiritual writings. Levinas (...) was a Western philosopher with a traditional Jewish background, familiar with Russian literature. Gandhi was a social figure and political leader who based his attitude and activism on spirituality. Levinas was a phenomenological philosopher who based his perspective on ethics, underpinning his political philosophy. Nevertheless, this article suggests a philosophical study of Gandhi’s writings compared to Levinas’s teachings. This new perspective explains Gandhi’s philosophy by focusing on the establishment of the subject, the validity of ethics, the search for truth, and the epistemological stance. This study would structure Gandhi’s political position based on spiritual and ethical thinking. This could clarify three main principles of Gandhi’s doctrine: striving for the truth, self-control, and nonviolence. (shrink)

Se trata de mostrar y analizar algunas de las lecturas que se han hecho de la obra de Mohandas Gandhi en América Latina en las últimas décadas, a través de un escrito que se balancea entre una investigación empírica y el estudio de un caso que permite presentar dos problemas teóricos. Para esto se abordan autores y autoras de diversos países de la región, que permiten aludir a dos problemas teóricos que se formulan en este trabajo: la circulación (...) de las ideas entre regiones Sur-Sur, la reelaboración de las ideas en la región receptora. Estos problemas son claves en el desarrollo de los estudios eidéticos como disciplina. Se realiza una introducción respecto a la recepción de las ideas de Gandhi en la región hacia 1930, estudiando las articulaciones del pensamiento de éste con otros autores y tendencias de pensamiento y señalando algunas recepciones y cruzamientos posteriores. Luego el trabajo se focaliza en estudiosos de Argentina, Brasil, Chile, México, Nicaragua, Puerto Rico y Venezuela, tratando de presentar varios casos diferentes y que cubran numerosos países de la región, apuntando a un muestreo válido, aunque sin suficiente afirmación metodológica. The intention of this work is to show and analyze some of the readings that have been done about Mohandas Gandhi’s work in Latin America in the last decades, by means of a writing that swings between an empirical research and the study of a case that allows to present two theoretical problems. For this there are approached authors and authoresses of diverse countries of the region, who allow to allude to two theoretical problems that are formulated in this work: the flow of the ideas between South-South regions, the reformulation of the ideas in the receiving region. These issues are key to the development of the eidéticos studies as a discipline. An introduction is made regarding the reception of the ideas of Gandhi in the region by 1930, studying the joints of his thought and of those of other authors and trends of thought, pointing out some receptions and later crosses. Then the work focuses in experts of Argentina, Brazil, Chile, Mexico, Nicaragua, Puerto Rico and Venezuela, trying to present several different cases covering numerous countries of the region, pointing at a valid sampling, though without sufficient methodological affirmation. (shrink)

The paper attempts to develop an immanent conception of natural law and natural rights of Mohandas Karamchand Gandhi.

This article argues that Mohandas K. Gandhi and Isaiah Berlin remain the two main thinkers of pluralism in the 20th century. Though the two never met and despite their essential differences, the two political thinkers can be read as complementary in order to hold on to the idea of a common human horizon. As such, Gandhi’s transformative conception of pluralism, exemplified by his universal method of transforming liberal citizenship into a civic friendship, offers definitely a way to (...) enlarge the Berlinian concept of value pluralism as an alternative of moral monism. Consequently, the reading of Gandhi could complete Isaiah Berlin’s idea of value pluralism by adding an effective exercise of plurality through his antagonism to monism as a tradition of thought that does not possess the resources to change and the potential for the moral and spiritual growth of humanity. As a result, this article suggests that it is worth trying to strike a balance between the Gandhian and Berlinian concepts of pluralism in order to be able to differentiate pluralism and relativism and to search for a core of shared or universal values which allows us to reach an agreement on at least some moral issues in today’s world. (shrink)

Is it possible to build an authentically democratic system in politics without concrete ethical foundations? Addressing this question in the wake of the contemporary crisis in democracy worldwide, the volume re-evaluates Mohandas Karamchand Gandhi’s key thoughts. It foregrounds their relevance to the ongoing struggles that attempt to reconcile the apparently dissimilar orientations of politics and ethics. Collecting fresh interdisciplinary researches, the book provides insights into Gandhi’s complex — and occasionally turbulent — intellectual and political relationships with influential (...) figures of Indian society and politics, whether critics such as B. R. Ambedkar and friends like Rabindranath Tagore and Jawaharlal Nehru. It also presents an informed political biography of Gandhi, encapsulating the salient details of his long trajectory as a unique mass mobilizer, socio-political activist and ideologue — from his days in South Africa to his death in independent India. This book will immensely interest scholars and students of political theory, philosophy, ethics, history, and Gandhian studies. (shrink)

_Spiritual practices have been proposed to have many beneficial effects as far as mental health is concerned. The exact neural basis of these effects is slowly coming to light and different imaging techniques have elucidated the neural basis of meditative practices. The evidence though preliminary and based on studies replete with methodological constraints, points toward the involvement of the prefrontal and parietal cortices. The available data on meditation focus on activated frontal attentional network. Neuroimaging studies have shown that meditation results (...) in an activation of the prefrontal cortex, activation of the thalamus and the inhibitory thalamic reticular nucleus and a resultant functional deafferentation of the parietal lobe. The neurochemical change as a result of meditative practices involves all the major neurotransmitter systems. The neurotransmitter changes contribute to the amelioration of anxiety and depressive symptomatology and in part explain the psychotogenic property of meditation. This overview highlights the involvement of multiple neural structures, the neurophysiological and neurochemical alterations observed in meditative practices._. (shrink)

On a structure dedicated to Sita (Hindu deity) in the disputed Babari Masjid (Faizabad, India), with observations on Hindu and Buddhist philosophies, and a suggestion to solve the Ramjanmabhumi-Babari Masjid controversy, by an Indian philosopher.

En el lila despertar de una crisálida que sueña compartir contigo el milagro Infinito de la Viday que más allá de la oscuridad que todo lo penetra llena de soles su propia noche. En la profunda certeza de que el Amor es color a las alas de la mariposa y poesía al sueño del que espera.Hemos querido abrir este número de Polis con el texto que nos enviara Jhenieffer Weissenberg, ante nuestra invitación a escribir sobre la espiritualidad en el contexto (...) del mundo contemporáneo. Su envío representa.. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Text, with extensive interpretive notes, of Maṅgala prabhāta, a treatise on ethics by Mahatma Gandhi, 1869-1948, Indian statesman.