The essence of nonviolence is our ability to awaken the consciousness to a higher level. Nonviolence is considered as the highest virtue because nonviolence has the capacity to transform individual, society and the world. Transformation happens slowly and silently in every single moment, without notice. Nonviolence is only for the brave men and women of the world because it requires courage – courage to love the beauty of life, beauty of humanity and the beauty of the world. It also requires courage to discard the old beliefs and the old ideas of religions and spirituality in the framework of true humanity and love. In this book Dr.Ray explained the practical ways of practicing nonviolence in daily life. The seeds of violence exist in the daily feelings of suppression, guilt, shame and disappointments. These seeds can be eliminated by practicing simple techniques. The book deals with all the practical issues of practicing nonviolence

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 the early 1960s, thousands of Black activists used nonviolent direct action to challenge segregation at lunch counters, movie theaters, skating rinks, public pools, and churches across the United States, battling for, and winning, social change. Organizers against segregation had used litigation and protests for decades but not until the advent of nonviolence did they succeed in transforming ingrained patterns of white supremacy on a massive scale. In this book, Anthony C. Siracusa unearths the deeper lineage of anti-war pacifist activists and thinkers from the early twentieth century who developed nonviolence into a revolutionary force for Black liberation. Telling the story of how this powerful political philosophy came to occupy a central place in the Black freedom movement by 1960, Siracusa challenges the idea that nonviolent freedom practices faded with the rise of the Black Power movement. He asserts nonviolence's staying power, insisting that the indwelling commitment to struggle for freedom collectively in a spirit of nonviolence became, for many, a lifelong commitment. In the end, what was revolutionary about the nonviolent method was its ability to assert the basic humanity of Black Americans, to undermine racism's dehumanization, and to insist on the right to be.

This book is about power -- power in the classroom, in our schools, and in our society. Schools, teachers, students, and teaching exist in a churning cauldron of interrelated institutions and social forces. Power relations in schools reflect these larger societal forces and the interconnections of our institutions. This book is also about empowerment -- the empowerment of teachers and students. It explores the process through which people develop more control over their lives and acquire the skills and dispositions necessary to be critical and effective participants in our society. The heart of this book, and Kreisberg's unique contribution to the empowerment literature, is his elucidation of the difference between power over and power with in his search to understand the nature of power that can empower individuals and communities. Kreisberg draws upon educational, political, feminist, and psychological theory, and, especially, the voices of teachers, in his framing of the question: What are the dynamics of power that we as teachers can create in our relationships with our students that will be empowering for both our students and ourselves?

An expert in the field offers a mindfulness-based approach to nonviolent action, demonstrating how nonviolence is a powerful tool for personal and social transformation Nonviolence was once considered the highest form of activism and radical change. And yet its basic truth, its restorative power, has been forgotten. In Healing Resistance, leading trainer Kazu Haga blazingly reclaims the energy and assertiveness of nonviolent practice and shows that a principled approach to nonviolence is the way to transform not only unjust systems but broken relationships. With over 20 years of experience practicing and teaching Kingian Nonviolence, Haga offers us a practical approach to societal conflict first begun by Dr. Martin Luther King Jr. during the Civil Rights Movement, which has been developed into a fully workable, step-by-step training and deeply transformative philosophy (as utilized by the Women’s March and Black Lives Matter movements). Kingian Nonviolence takes on the timely issues of endless protest and activist burnout, and presents tried-and-tested strategies for staying resilient, creating equity, and restoring peace. An accessible and thorough introduction to the principles of nonviolence, Healing Resistance is an indispensable resource for activists and change agents, restorative justice practitioners, faith leaders, and anyone engaged in social process.

The Power of Nonviolence, written by Richard Bartlett Gregg in 1934 and revised in 1944 and 1959, is the most important and influential theory of principled or integral nonviolence published in the twentieth century. Drawing on Gandhi's ideas and practice, Gregg explains in detail how the organized power of nonviolence (power-with) exercised against violent opponents can bring about small and large transformative social change and provide an effective substitute for war. This edition includes a major introduction by political theorist, James Tully, situating the text in its contexts from 1934 to 1959, and showing its great relevance today. The text is the definitive 1959 edition with a foreword by Martin Luther King, Jr. It includes forewords from earlier editions, the chapter on class struggle and nonviolent resistance from 1934, a crucial excerpt from a 1929 preliminary study, a biography and bibliography of Gregg, and a bibliography of recent work on nonviolence.

Judith Butler’s new book shows how an ethic of nonviolence must be connected to a broader political struggle for social equality. Further, it argues that nonviolence is often misunderstood as a passive practice that emanates from a calm region of the soul, or as an individualist ethical relation to existing forms of power. But, in fact, nonviolence is an ethical position found in the midst of the political field. An aggressive form of nonviolence accepts that hostility is part of our psychic constitution, but values ambivalence as a way of checking the conversion of aggression into violence. One contemporary challenge to a politics of nonviolence points out that there is a difference of opinion on what counts as violence and nonviolence. The distinction between them can be mobilised in the service of ratifying the state’s monopoly on violence. Considering nonviolence as an ethical problem within a political philosophy requires a critique of individualism as well as an understanding of the psychosocial dimensions of violence. Butler draws upon Foucault, Fanon, Freud, and Benjamin to consider how the interdiction against violence fails to include lives regarded as ungrievable. By considering how ‘racial phantasms’ inform justifications of state and administrative violence, Butler tracks how violence is often attributed to those who are most severely exposed to its lethal effects. The struggle for nonviolence is found in movements for social transformation that reframe the grievability of lives in light of social equality and whose ethical claims follow from an insight into the interdependency of life as the basis of social and political equality.