“A fascinating, thought-provoking, helpful and heartening book.”—Los Angeles Times “Juergensmeyer’s book is something of a Gandhian tour de force — a careful analysis and series of applications of Gandhi’s concepts of satyagraha … to everyday situations with which most Western readers are familiar.”—Religious Studies Review “This is a manual of instruction in the best sense: a popular reassessment of the activist use of satyagraha in conflict resolution that has depth and a true appreciation for the ethical subtleties of dialectical struggles, and for the multiple dimensions of ‘passive resistance.’”—Library Journal

“A fascinating, thought-provoking, helpful and heartening book.”—Los Angeles Times “Juergensmeyer’s book is something of a Gandhian tour de force — a careful analysis and series of applications of Gandhi’s concepts of satyagraha … to everyday situations with which most Western readers are familiar.”—Religious Studies Review “This is a manual of instruction in the best sense: a popular reassessment of the activist use of satyagraha in conflict resolution that has depth and a true appreciation for the ethical subtleties of dialectical struggles, and for the multiple dimensions of ‘passive resistance.’”—Library Journal

Short, easy-to-read essays revealing Gandhi’s most important teachings on love, meditation, service, and prayer—with profound wisdom and inspiration for readers of every faith. Mahatma Gandhi became famous as the leader of the Indian independence movement, but he called himself “a man of God disguised as a politician.” The Way to God demonstrates his enduring significance as a spiritual leader whose ideas offer insight and solace to seekers of every practice and persuasion. Collecting many of his most significant writings, the book explores the deep religious roots of Gandhi’s worldly accomplishments and reveals—in his own words—his intellectual, moral, and spiritual approaches to the divine. First published in India in 1971, the book is based on Gandhi’s lifetime experiments with truth and reveals the heart of his teachings. Gandhi’s aphoristic power, his ability to sum up complex ideas in a few authoritative strokes, shines through these pages. Individual chapters cover such topics as moral discipline, spiritual practice, spiritual experience, and much more. Gandhi’s guiding principles of selflessness, humility, service, active yet nonviolent resistance, and vegetarianism make his writings as timely today as when these writings first appeared. A foreword by Gandhi’s grandson Arun and an introduction by Michael Nagler add useful context.

Contributed papers presented at the International Conference on Peace, Non-violence, and Empowerment: Gandhian Philosophy in the 21st Century, convened by the Indian National Congress in New Delhi on January 29-30, 2007.

Gandhiji was born a Hindu. But his Hinduism was his own. It had its roots firm in ancient Hinduism, but it grew and developed in the light of his contact with other religions, more especially Christianity, as will be seen from Section Two of this volume. He sought to drink at the spring of all religions, and therefore he felt that he belonged to every religion. And yet, if he had to have a label, the label he preferred and which was his not only by right of birth but also intrinsically, was Hinduism, the religion of his forefathers.

IN THE PATH OF MAHATMA GANDHI George Catlin The life of Mohandas Karamchand Gandhi is the most significant life in the world today —only those of Albert Schweitzer, the Alsatian Musician, and Toyokito Kagasaa, the apostle of Japan, approach it MINire The careen of Hitler and Stalin it has broken, a new way. The author offers this volume because perhaps caws would feel as to do so. This book is a quest to find an answer to something which concerns all of 11k By what role should a man in these years beet live his fife? It is a piece of autobiography; a travel diary, a record of this quest in India_

********#1 AMAZON.COM BESTSELLER IN WAR & PEACE (JUNE 2013)******** *********#1 KINDLE (INDIA) BESTSELLER IN POLITICS (NOV. 2015)********* *****#1 KINDLE (INDIA) BESTSELLER IN SOCIAL SCIENCES (NOV. 2015)***** "All my actions have their source in my inalienable love of humankind." -- Gandhi Mahatma Gandhi is one of the least understood figures of all time -- even among his admirers. In this Annual Gandhi Lecture for the International Association of Gandhian Studies, Mark Shepard tackles some persistently wrong-headed views of Gandhi, offering us a more accurate picture of the man and his nonviolence. ///////////////////////////////////////////////// Mark Shepard is the author of "Mahatma Gandhi and His Myths," "The Community of the Ark," and "Gandhi Today," called by the American Library Association's Booklist "a masterpiece of committed reporting." His writings on social alternatives have appeared in over 30 publications in the United States, Canada, England, Norway, Germany, the Netherlands, Switzerland, Japan, and India. ///////////////////////////////////////////////// "A model of Gandhian journalism. . . . [Shepard] has put his finger on seemingly all of the popular (and some less common) misconceptions of both Gandhi and his philosophy, including some particularly important ones. . . . This book takes little space to cover its topic concisely and well. It would be [some] of the most valuable pages many people could read about Gandhi." -- Global Conscience, July-Sept. 1990 ///////////////////////////////////////////////// SAMPLE I suspect that most of the myths and misconceptions surrounding Gandhi have to do with nonviolence. For instance, it's surprising how many people still have the idea that nonviolent action is passive. It's important for us to be clear about this: There is nothing passive about Gandhian nonviolent action. I'm afraid Gandhi himself helped create this confusion by referring to his method at first as "passive resistance," because it was in some ways like techniques bearing that label. But he soon changed his mind and rejected the term. Gandhi's nonviolent action was not an evasive strategy nor a defensive one. Gandhi was always on the offensive. He believed in confronting his opponents aggressively, in such a way that they could not avoid dealing with him. But wasn't Gandhi's nonviolent action designed to avoid violence? Yes and no. Gandhi steadfastly avoided violence toward his opponents. He did not avoid violence toward himself or his followers. Gandhi said that the nonviolent activist, like any soldier, had to be ready to die for the cause. And in fact, during India's struggle for independence, hundreds of Indians were killed by the British. The difference was that the nonviolent activist, while willing to die, was never willing to kill. Gandhi pointed out three possible responses to oppression and injustice. One he described as the coward's way: to accept the wrong or run away from it. The second option was to stand and fight by force of arms. Gandhi said this was better than acceptance or running away. But the third way, he said, was best of all and required the most courage: to stand and fight solely by nonviolent means.