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Gandhi is widely revered as one of the great moral prophets of the twentieth century. This book focuses on a less well-known area of his interest: his engagement with Jesus and Christianity. As a faithful Hindu, he was unwilling to accept Christian dogma, but in Jesus he recognized and revered one of history's great prophets of nonviolence.

Unconditional Equality examines Mahatma Gandhi’s critique of liberal ideas of freedom and equality and his own practice of a freedom and equality organized around religion. It reconceives satyagraha (passive resistance) as a politics that strives for the absolute equality of all beings. Liberal traditions usually affirm an abstract equality centered on some form of autonomy, the Kantian term for the everyday sovereignty that rational beings exercise by granting themselves universal law. But for Gandhi, such equality is an “equality of sword”—profoundly violent not only because it excludes those presumed to lack reason (such as animals or the colonized) but also because those included lose the power to love (which requires the surrender of autonomy or, more broadly, sovereignty). Gandhi professes instead a politics organized around dharma, or religion. For him, there can be “no politics without religion.” This religion involves self-surrender, a freely offered surrender of autonomy and everyday sovereignty. For Gandhi, the “religion that stays in all religions” is satyagraha—the agraha (insistence) on or of satya (being or truth). Ajay Skaria argues that, conceptually, satyagraha insists on equality without exception of all humans, animals, and things. This cannot be understood in terms of sovereignty: it must be an equality of the minor.

In this book the author relates Gandhi's response to the challenge of religious diversity to his awareness of other pluralities - social, economic and political. To Gandhi, religion was not an isolated marker of identity. Beginning with his own Hindu heritage, his relations with Muslims, Christians, Jains and Jews are presented as the basis for his faith that separate heritages could be shared and all could engage in common tasks. His early contact with non-theist thought systems in fin de siècle London, his strong reaction to Curzon's Convocation address in Calcutta University, the pedagogic implicate of the prayer meetings, his attitude to conversion, his special relation to Quakers, and why toleration was not enough, are some of the fresh perspectives offered. Philosophers of religion who analyse religious pluralism, students of modern Indian history, and the general reader concerned about the conflictual role that religion appears to have in the contemporary world, will not fail to find this new study of Gandhi fascinating.

Most of Gandhi's associates in South Africa were Jewish. They were brought together through a common interest in theosophy and became deeply involved in Gandhi's campaigns, looking after his affairs when he was away in London or India. This book looks at the association between the two groups.

At a time when so many insist on countering violence with violence, this exploration of the life of Jesus and the (often misunderstood) teachings of Gandhi puts nonviolent action at the very heart of Christian salvation.

In 1948, at the dawn of his country's independence, Mohandas Gandhi, father of the Indian independence movement and a beloved prophet of nonviolence, was assassinated by Hindu nationalists. In riveting detail, author James W. Douglass shows as he previously did with the story of JFK how police and security forces were complicit in the assassination and how in killing one man, they hoped to destroy his vision of peace, nonviolence, and reconciliation. Gandhi had long anticipated and prepared for this fate. In reviewing the little-known story of his early "experiments in truth" in South Africa the laboratory for Gandhi's philosophy of satyagraha, or truth force Douglass shows how early he confronted and overcame the fear of death. And, as with his account of JFK's death, he shows why this story matters: what we can learn from Gandhi's truth in the struggle for peace and reconciliation today.