[A highest order of Spiritual Bliss through which considerations related to Peace and Brotherhood gain momentum]
Abstract
It is true that we are
passing through a critical situation during which entire society is getting
divided into class and section day by day simply on the basis of different
types of superficially recognisable parameters. Such differences are so
prominent that they even hamper the normal acculturation process of early
schooling and socialisation of individuals, through which newly introduced fellows
are allowed to gain a perfect pitching in terms of attainment of prosperity in the
multi-plural community. Service oriented life of modern world is also moving on
with such kind of toss and twist results in giving birth to regional as well as
global tension of different degree and expansion. It is also becoming difficult
for us to overcome the situation due to its deeper impression in the mind-set
of individuals coming out of the isolated segments of restricted implements of
acculturation. Main objective of our discussion and analysis is to cultivate a
balanced process of educational, social as well as economic acculturation
initiatives which will be suitable enough for ensuring implementation,
retention and continuation of world Peace.
The Background
Peace is our desired level of social
status and Nonviolence will be the initiative with which we want people to move
on further towards the status of gaining continuation and retention of the
Peaceful resolutions in and around the state. Before considering different
sources of threat to the modern society we must move through doctrines of Peace
and Nonviolence along with their true nature. “Peace” is a relative term and is considered
by different individuals from different view point. We can feel the peaceful
situation in and around our context on the basis of our mental, physical and
spiritual contentment. A hungry person, for an example, cannot feel the mental
and spiritual peace due to the impulse of the hunger. Similarly an individual
experiencing severe pain in any of the bodily organ or system cannot experience
the beauty of Meditation as some healthy person generally gains. Mahatma
considered Peace as a foremost condition important for implementing Good
Governance. It is also true that Peace cannot be implemented at the cost of
weapons, flesh and blood; it will come through understanding of each other’s
need and issuing a sanction to certain extent possible for addressing wills and
wishes of each other. Peace will come in its real sense for the entire
community. The fulfillment of basic need of the community segments will make
the initial step towards making peace process effective and result oriented.
Further step will become visible in the form of regulations of need and greed
of the community partners. For making our ideas more clear we should highlight
different angles of consideration with which features of Truth is addressed.
We will consider distinct approaches with which
“Truth” is to be addressed. True beliefs and true statements correspond to the
actual state of affairs or doctrines can be considered as Truth.[1] Being a traditional model duly popularized by
great thinkers and philosophers this model correlates thoughts and things in a
better way. A judgement can be considered as True if it correlates the external
reality and facts.[2] Truth is also considered as an objective
reality which is often ascribed through thoughts, words and other means.[3]
Obstacle due to variations of language and dialect is considered as a limiting
factor due to which any universal definition of the doctrines related to “Truth
(SATYA in Sanskrit) cannot be generalised. If we put concepts into practice
then the result or outcome of such practice will confirm the nature of Truth (a
Pragmatic Approach)[4].
Concordance of abstract statements with the ideal limit towards which hundreds
of investigations can be advanced to bring out essential ingredients of Truth
is considered as a basis through which one can assess Truth.[5]
True is the expedient in our way of thinking and Right is the expedient in our
way of behaving.[6]
Truth is a quality the value of which is confirmed by the effectiveness when
applying concepts into practice.
From another angle it is confirmed that what works
may or may not be considered as Truth, but what fails cannot be considered as a
representation of Truth. It can be advanced only because Truth never fails.[7]
We cannot confer with facts and figures that we are right during all instances,
but we can easily identify instances when we are wrong.[8]
Nothing considered absolutely true as some other angles of observation may consider
a fact true after altering the collections of facts and figures. This is a kind
of superficial examination with which nature of Truth is defined. It has
limitations of approach which remained restricted to the materialistic view of
facts, figures, propositions and concepts. Deflationary theory maintains a
clear view that “Truth” is an expressive predicate requiring no additional
explanation.[9]
Practice of
Nonviolence is strategic or pragmatic.[10]
Our in-capabilities of distinguishing these two types of approaches may lead
towards development of confusion.[11] Both types of nonviolent approaches finally
move on with distinct goals, philosophies and spiritual alignments in
particular.[12]
Nonviolent approaches reject the use of violent operations for bringing justice
for people. It also encompasses acceptance of some alternative path (popularly
termed as Passive resistance) for making people aware of their rights and
duties. If justice is considered as a birth right then one could claim such
right in a society by adjusting their aspirations with positive waves of
participation impregnated with efforts of exercising a structured claim on such
rights without raising weapons.[13]
Nonviolent movements also remain progressive in society without bringing any
kind of fear in the minds of any of the partners of movement. It also ensures
adequate spiritual and intellectual alignment of the individuals taking part in
the system of guided movement.[14] Movement duly planned in accord to the model
of Passive Resistance may continue for a longer time, but it will bring assured
success without developing any kind of hatred or casualties on either side.
This approach of addressing features of nonviolence ensures the linkage of
nonviolence with peace.[15]
Both peace and nonviolence is a pair of wheels upon which the chariot of personality
is established. Simply absence of violence cannot characterize the feature of
nonviolence (AHIMSA) is a better way.
To trace out the
real nature of the doctrine of Nonviolence we have to move back through pages
of scriptures and Epics. Yoga Philosophy defined the ritual of Nonviolence in
such a way that highest spiritual refinement of an individual is duly
accommodated in that ritual. It defines Nonviolence (AHIMSA) as follows:
“If we say that Nonviolence (AHIMSA) is
established in any context then organisms residing that context will coexist
with family feelings. They even cast off their feelings of hatred and agony.
They make them contented by exercising living within minimum.”
If we try to
restrict this doctrine of Peace and Nonviolence then also it will become
evident that both nonviolence and peace got adequate importance in all schools
of religion. None of the religions in this world preaches people to adopt
violent means for ensuring survival and prosperity of community members.
Ethical philosophy of Jainism (after Saint Mahaveera) prepared an extraordinary
status for the doctrine of Peace and Nonviolence.[16] Attentiveness of the law making and law
implementing agencies ensure chances of acceptance or rejection of nonviolent
proposals during any of the instances as per need or as per consent of people.[17]
Major Categories: Tactical or
Philosophical!
Thinkers tried
to classify all sorts of nonviolent approaches as tactical or philosophical
types. Philosophical one has an
accommodation in religious preaching as a doctrine of better living. It also
brings spiritual, cultural and emotional enrichment for the individual.
Tactical Nonviolence, on the other hand, ensures development and implementation
of nonviolent means of resistance with which social, economic and political
issues are handled with adequate efficiency without harnessing any harm
(physical, mechanical or emotional type) to the oppressor class. Tactically
nonviolent person cannot maintain adequate faith on chances of attainment of
any change in the mind-set of enemies. They simply prepare themselves mentally
and tactically to resist all sorts of oppressive initiatives mounted on the
community segments by the oppressive class. Application oriented nonviolence,
with which people seek justice, moves on voluntarily to bring desirable change
in the behavior of the opponents and oppressors.[18]
Approach of Convergence
Regarding doctrines of Nonviolence we
must maintain our mindset in such a way that it should not be judged from the
angle of violence. From the view point of the regulation of senses Nonviolence
(AHIMSA) is a state of mind which ensures the realm of our relations which
distinguishes other human beings as relatives, strangers, friend, enemy or any
other entity. Nonviolence will finalise the demarcation line within which our
relatives gain some special treatment. Such kind of sense charged with the
ritual of Nonviolence can consider a number of individuals as family members.
With highest degree of such ritual filled with Nonviolence the individual start
considering animals with care and respect. Animals are well treated in the
family having higher state of Nonviolence as a ritual. In that context, with
clear identification of the age old ritual, we can say that Nonviolence is the
highest pursuit of socialisation and acculturation in a community. We cannot,
even at any instance we should not, restrict the doctrine of Nonviolence to a limited
quarter of any religious or social teachings. We should make it widely
acceptable ritual irrespective of any social, cultural, physical or any
geographical boundary. Restricting beauty of this ritual due to any reason is
also a sin.
There are instances during which we
gain several common resources from the nature. We are also getting equally
exposed to global problems like pollution, depletion of ozone layers, war,
cross border terrorism and many other problems. We are also getting exposed to
the globally developed economic crisis due to various reasons. World Economic Forum formulated a list of
most pressing points to be considered jointly to address majority of global
problems (better we say it as issue).[19] These were: Food security, Inclusive growth,
Future of work/unemployment, Climate change, financial crisis of 2007–2008,
Future of the internet/Fourth Industrial Revolution, Gender equality, Global
trade and investment and regulatory frameworks Long-term investment/Investment
strategy and Future healthcare. It is
also suggested that no single issue can be isolated or analysed individually at
any instance. All the issues as incorporated in the list are directly or
indirectly influenced by states of Peace and Nonviolence. The reason is very
simple: Peace and Nonviolence signify the spiritual, mental and emotional set
up of an individual. We all are, in that context, in the state of such
situation where our alignment towards Peace and Nonviolence will be quantified.
The Core of Philosophy
From the context of Samkhya[20]
Philosophy[21]
it can be ascribed with utmost clarity
that our entire set of mind and intellect are equally guided by the Ego. This
concept, being most scientific, signifies creation of an individual due to
interaction of two top most components (TATWA) namely Purusha[22]
and Prakriti. Prakṛiti, being the direct
participatory component of creation, includes all the cognitive, moral,
psychological, emotional, sensorial and physical aspects of reality. Only
Prakriti[23]
acts under the orientation provided by another non-participant component namely
“Purush” (it cannot be compared with electromagnetic or sub-atomic entity of
driving forces or energy). Just below the sensible soul resides the pair of
functional entity namely “mind” and “intellect”. These paired entities are
equally responsible for issuing functional command of different types for Ego
(AHAM). It also signifies the quality with which the Ego will receive timely
guidance. We can also bring change in the guidance issued to Ego by bringing
some sort of alteration in the knowledge base and instructional mechanism.
Quality parameter with which Ego works will also signify the quality of
personality that the individual holds. Saints coined three different parameters
with which quality of Ego can be standardized. It may be combination of best
(extremely good), better (moderate) and worst (extreme bad) Ego.
Combination of all the three qualities will make the personality as a unit.
None of the segments will become absolute in combination and none of the
quality units will be left out during formulation of the individual’s consent.
Being part of an absolute
consciousness, Purusha remains free from the creation unit and also remains
free from any kind of quality distinction. It also remains pure and
non-attributive.[24] This Ego will finalise the consent of human
memory and intellect for qualifying or disqualifying any other entity of the
surrounding as relative, friend or enemy.
Such kind of class distinction duly made by the individual will finalise
the pattern of treatment issued to different segments of society. If zone of
family feeling is small then it is obvious that number of relatives will be
least in number. Accordingly the human
nature will be defined.
A Strategic Alignment
We
often come across doctrines of Peace and Nonviolence from different sources of
academics and spiritual realms. All sections of such kinds of spiritual
settings and academics maintain some sort of identical notions regarding nature
of these rituals. Difference to some extent can be identified in the form of
approach of seeing these things from two extreme opposite poles. One can
consider nonviolence from the angles of violence. Some other person having some
higher spiritual enrichment can consider nonviolence from the angle of the
spiritual refinement and modification of the quality parameters of Ego.[25]
Whenever we start considering “Peace” as a doctrine of community living then it
always appear along with the doctrine of “Nonviolence”. The master of Yoga
Philosophy proposed Nonviolence as one of the ritual under the coin “Yama”[26]. Here also we are witnessing presence of
Ahimsa (Nonviolence) and truth (Satya)[27]
as the essential mental state with which an individual attains some sort of
enhancement in terms of quality of Ego needed for regulating other actions and
performances of sensory, mixed as well as motor[28]
impulses. Regulation of all such impulses will signify the personality scale
with which the individual may remain active in the surrounding.
Different
schools of Spirituality and religion may address these rituals differently, but
principle at the core remains unalterable. We must feel the presence of divine
besides us during all instances. It is the ultimate goal of a life. People
start considering some of the acts and conducts according to their state of
knowledge and span of information duly accommodated in mind. Along with such
kind of mental and intellectual orientation an individual gains some sort of
functional quality. Such individual also start searching other likeminded
people having some sort of identical mental and intellectual set up of desired
types. Gradual convergence of similar kind of mental and intellectually
accustomed minds will form a commune. Such commune may gain an identity in the
surrounding. Here takes birth a class, a community, a religious group, an
organisation etc. If we aspire for attainment of unity and harmony of some
wider types then it must move on through culmination of the status of mental
and intellectual bases of varying types. Such kind of culmination will move on
through converging approaches of the process of acculturation. It is also true
that any kind of abrupt alteration may not be accepted by the members of
diverged groups of community. They have some other guidelines issued from some
other distant nuclear center of socialisation and spiritual alignments.
There
is another option through which spiritual convergence can be materialized.
Community members should have a common core of state sponsored acculturation
duly impregnated with principles of the spiritual, mental and intellectual
core. In accord to the status we have, principally at the juncture of the
Information age, a state sponsored acculturation which will move on smoothly
and softly through participatory approaches by accommodating ideals, doctrines,
rituals and principles. This approach will be populated gradually by integrating
cultural differences of various stake holders of a society.
Consciousness matters!
State of mental consciousness is
generally classified differently by different schools of religion. It has four
different states in accord to Vedic principles.[29]
State of awakened one (JAGRAT), sleeping one (SUSUPTI), Finest Consciousness
(SUKSHMA) and a state of pure consciousness (Tureeya)[30]
are four types of consciousness which defines the type of mental and
intellectual status of an individual. This state
of Consciousness is mot inwardly cognitive, nor outwardly cognitive, not even
cognitive from the either sides. It cannot be identified as a cognition-mass,
not cognitive, not non-cognitive and unseen; with which there can be no dealing
of any type or of any degree. It remains ungraspable, having no distinctive or
recognizable marks; one cannot even think about it and also cannot be
designated by any means or by any parameters. It acts as the essence of
assurance, of which is the state of converged intellects and memory status implants the cessation of
development, tranquil, benign and oneness. It also signifies attachment of the spirit to the admixture of the
combination of other three states of consciousness and is designated as the
fourth one. Consciousness possessed by the Self (Atman) is the realm of a being
which confirms the personality blend with which an individual remain active in
society. Such state of Atman should be discerned. It is (Tureeya state of
consciousness) the state where spiritual self is properly realised, mental
balance is actualized and is characterized as self-luminous, blissful,
non-suffering state of mind and intellect.[31]
This consciousness will signify our approach towards life, our approach
towards other beings and our bands of acceptability, or mental and spiritual
sanction, with which we are going to accept some sort of doctrines and
principles. Our rejection or opposition to some sort of doctrines and
principles are also guided by the state of consciousness which implies an
assurance of attainment of security for the individual, family unit and also
for the ideals with which the unit of beings are becoming progressive.
Do all
individuals gain mastery in terms of the attainment of the fourth state of
mental and spiritual consciousness of desired types? Without any doubt we
aspire for the progress of all individuals irrespective of any physical,
psychological, spiritual or any other differences. They all are equally capable
of gaining mastery to enjoy the blissful world of mental and intellectual
consciousness.
Confluence of Ideals with Harmony
Harmonious
blend of mental and intellectual performance will be pitched in properly in the
immediate surrounding during the state of the balanced consciousness of fourth
type duly impregnated with all the other components of sub conscious and
super-conscious states of mind and intellect. It will also signify our
approaches with which we start accepting others in the realm of our different
bands of activities. We accept or reject, for an example, services offered by
any service professionals (doctors, teachers, engineers etc.) in the realm of
our community on the ground of some sort of wills and wishes which we want to
be fulfilled by the expected efforts of the service professional. We also see
the world community getting divided in terms of the judicious use of Nuclear
Power as duly coined by United Nations and equally being rejected by some of
the war mongers. We have also witnessed, as was evident during the post war
turmoil of 1941, the failure of the League of Nations and witnessed the
mushrooming of violent warfare which continued up to 1945. People may say that
the turmoil was terminated after bombarding Hiroshima. But the ongoing facts
and figures signify that the turmoil is still remaining ignited and may take
the entire world in its serpentine flame at any moment. Being inflicted with
such fear rest of the other nations prefer remaining engaged in mechanizing the
warfare for the purpose of addressing violent warfare with much accelerated and
violent retaliations.
We all
know the ultimate as well as confirmed result of a war as per the format with
which war mongering is continuously becoming progressive at different out
pockets of society. Then also people fail to address the lumen of tension with
a set of peaceful resolutions simply because of the practices of one sided
efforts inflicted utterly with ambitions of superimposing wills and wishes upon
some other community without indulging in safeguarding the progress and prosperity
of the participant sub—groups of the referred community. We also witness the
efforts and series of resolutions passed by United Nations for the purpose of
retaining world peace. Then also countries prefer raising guns against each
other. They prefer grabbing resources of other nations and continue violating
internationally sanctioned laws. Development of group and sub-group is becoming
the non-avoidable reality due to such kind of crippled apprehension of
different nations.
Change initiated from Individual
We
deserve attainment of positive approaches of life so as to ensure retention of
world peace through exercising some fruitful alteration of the approaches with
which global war mongers are remaining active. Such kinds of war mongers are
playing the fatal game at the cost of life and prosperity of their fellow
citizen. They are also bringing calamity in the form of unrest and misery. Loss
of productivity is another unavoidable fate of the act of war mongering.
Since
any of the government or any community is the combination of some of the
empowered individuals there requires attainment of a balanced mindset of the
individual stakeholders of the community. Being charged with such kind of
positive impetus they start working in a team and continue aspiring for some
sort of fruitful resolutions for their reference community. Here comes the
state when such community will prefer working in a team for want of a structured
as well as developmental apprehension. It is fact that none of the nation
states in this world are absolutely fit for exercising any of their development
activities by keeping them off the track of global cooperation and mutual
conducts. They are also equally exposed
to all kinds of globally developing changes.
It is the role of education through
which collective process of acculturation will work upon a community for
enabling them to attain the desired level of mental and intellectual state of understanding
collectively for all the participant members. It will also ensure the collectiveness
with which the community members start working. They also start feeling the
essence with which other community members and participants of extended commune
are remaining active and should be allowed to remain active in the nation
state. Exercises of all types (administrative, social, economic, technical or
any other type) become equally configured after receiving the participatory
impetus of the community members of any functional unit. Factory owner, for an
example, may not remain at the work station for all the moment for implying a
strong vigil upon the hands which are assigned for hammering the hot iron for
the purpose of making the productivity accelerated. The participant workers
should have adequate understanding of productivity cycle from which they are
also sharing a benefit. Sudden halt or some other implications duly implied
upon the productivity will influence their share up to a considerable mark. If
all workers start working with such kind of collective apprehension then it is
obvious that both productivity and the share of fellow workers on operational
cycle will be secured.
It is also true that the participatory
effort impregnated with one sided apprehension of gaining advantage may not
continue for a longer time. It will even hamper the sustainability of the
entire system leading towards damage of human relations.
Benefit of Tolerance
Winning
the heart of enemy, as duly proposed by Mahatma, is the highest spiritual bliss
with which a society gains progressive momentum. It is also proposed by
Vedantic as well as Biblical doctrines and is also addressed by thinkers and
philosophers time to time. It is considered as the impetus with which we can
kill the feeling of enemy that often gains a permanent shelter in the mind and
intellect of the person working as an opponent of a group or community in a
specified surrounding. Winning “hearts and minds of people” is used effectively
at various instances to stop or to nullify the chances of counter insurgency in
a territory having experiences of any war or any revolt.[32]
People of America consider this term
“winning the heart and mind of people”, on the basis of the doctrine narrated
by John Adams[33],
to signify the radical change in the mind and approaches of people which
continued during the revolution. It also signified a change in their religious
sentiments and duties to the Nation State. They dramatically brought their
wider bands of unity to make the birth of Democracy a reality.
Spiritual bliss with which saints and
social reformers work to keep the community united is also evident from
different prehistoric scriptures and ancient historical records. Upanishads
also maintained practices of such doctrines for establishing good governance in
a state.[34]
Perform Jointly
We will now focus on the efforts with
which congress of people’s aspiration can be made possible to replace all sorts
of patchy repairs by incorporating desired level of linkages at the dynamics of
groups, community, society and individuals. Individual may move on to fulfill
basic needs of the immediate family members first. After fulfilling such needs
they start considering needs of other community members of the immediate
surroundings. Such kind of political, social or spiritual nexus will finally
make the entire community bonded with the impetus of sharing and caring. We
will gradually witness development of community level network of sharing and
caring on the basis of contemplated wishes and willingness of varying degree
and of varying impetus. Here comes the situation when we may witness presence
or absence of some sort of mental and intellectual status of community members
duly impregnated with peace and Non-violence. We will also witness development
of some higher bands of spiritual union which can finally play a vital role in
spreading the doctrines of peace and nonviolence at the greater degree duly
aligned positively with community consciousness.
Efforts of such kind of collective
execution will also raise the level of confidence of other community units and
they also come up with higher aspirations of joining hands to make the
development of unified human efforts of enhanced spirituality standards a
reality. People start considering the doctrines of peace and nonviolence after keeping
themselves free from crippled apprehension of some small purposes of life. They
also start safeguarding wills and wishes of the other community members and
start helping each other collectively to cast off their affinity towards acts
of animism[35]. Animism is also considered as one of the
Anthropological concept of earlier times and is not the first one.[36]
It also maintains its concern with the fact related to the unit which is alive
and the factors which keep the unit alive.[37] An old concept of this Animism maintains a
distinct idea depending upon which animals or some other non-human living
entities were considered as a living unit which cannot understand differences
between matter and life.[38]
Animism was finally seen as an error or mistake due to which different schools
of religion grew (Edward B. Tylor). They even started maintaining some sort of
distinct identity of their own.[39]
We should therefore continue working on
this issue until and unless the perpetual unity of desired types is properly
maintained. Our awareness and mutual conduct will also start taking a definite
shape after inculcating cultural, spiritual and technological apprehensions of
people of immediate surroundings.
Human Bonds for Progress
Progress
of the expansion of human bonds for materializing special conducts on the basis
of the doctrines of peace and nonviolence will definitely contemplate a new
horizon through which Inter-cultural citizenship bands can be made possible. We
also exercise the process of bringing intellectual union amongst the
participant members of community with which the networked information transfer
and sharing of ideals will become easy as well as confluent one. We will even
contingent to certain extent for making our effort a result oriented one by
letting participation of distant community member possible in the joint efforts
duly planned and implemented by members of the closed user groups. One should
rely perpetually on the efforts of dialogues, discussion and progressive
efforts of welfare for cultivating the possibilities of making people united by
all means. It is also true that this effort of linking people on the basis of
peace and nonviolence may not be an initiative of one sided impetus. People
working on this process will definitely exercise mechanisms of inculcating the
doctrines of peace and nonviolence without becoming influenced by the prejudice
and bias.
Peace
and nonviolence may not be considered as any identifiable entity in nature
without considering involvement of any socially and spiritually oriented
individuals residing the closed quarter under consideration.
Community Experimentation
Is
there any finishing line in the path of community experimentation? Do we expect
some new dimensions in our community experimentations in relation to time? How
do different gaps (such as gender gap, information gap, knowledge gap, gap of
accessibility to resources, gap of spiritual alignments etc.) will be addressed
through community experimentation?
Our
understanding and approach will definitely permit us to consider all the above
issues as per the convenience of approaches and resource utilisation. None of
the community members should be left behind. If anyone or any group of
individuals remains off the main stream then they may create a reverse current
through which swiftness of collective progress will be hampered. Both Mahatma
and Vinba[40]
were aware of this fact and due to that reason they proposed the mechanism of
ANTYODAYA (starting incorporation of the effort of addressing problems of the
poorest and marginalised ones with priority). It was the impetus which coined
an opportunity for Joseph Cornelius (popularly called by mahatma “Kumarappa”)
to design the implements of “Peace Economy”. Economic plan without
incorporating aspirations of poor and marginalised will not bring any
collective progress. Only collective progress will ensure multi-layered unity
in between closed as well as distant communities. In that context also
aspirations of poorest and marginalised ones should be addressed with priority.
Finally to say community experimentation is the vast area having enormous
potential. It can be addressed from different angles. All such angles (more
than 14 specified sectors)[41]
were identified by Mahatma and his fellow associates during the period of
pre-independent India. Lanza del Vasto was another associate of Mahatma who
worked a lot in the field of community experimentation and successfully
assimilated spiritual alignment of Mahatma and Saint Vinoba through his service
lines. Lanza used to accompany Mahatma during morning walk to gain the blissful
interactions with absolute and clear apprehensions. He has successfully gained
a momentum in his approaches through community experimentation. We came across
a long distance while discussing approaches and willingness with which
successors of Mahatma worked at different instances. Still we have miles to go
until and unless the World Peace in its absolute sense is properly established.
[1]
Encyclopedia of Philosophy, Vol.2, "Correspondence Theory of Truth",
auth.: Arthur N. Prior, p. 223 (Macmillan, 1969).
[2]
"Correspondence Theory of Truth", in Stanford Encyclopedia of
Philosophy (citing De Veritate Q.1, A.1–3 and Summa Theologiae, I. Q.16).
[3]
See, e.g., Bradley, F.H., "On Truth and Copying", in Blackburn, et
al. (eds., 1999),Truth, 31–45.
[4]
Encyclopedia of Philosophy, Vol. 5, "Pragmatic Theory of Truth", 427
(Macmillan, 1969).
[5]
Peirce, C.S. (1901), "Truth and Falsity and Error" (in part), pp.
716–20 in James Mark Baldwin, ed., Dictionary of Philosophy and Psychology, v.
2. Peirce's section is entitled "Logical", beginning on p. 718,
column 1, and ending on p. 720 with the initials "(C.S.P.)"
[6]
James, William, The Meaning of Truth, A Sequel to 'Pragmatism', (1909).
[7]
Sahakian, W.S. & Sahakian, M.L., Ideas of the Great Philosophers, New York:
Barnes & Noble, 1966, LCCN 66--23155
[8]
Feynman, The Character of Physical Law, New York: Random House, 1994, ISBN
0-679-60127-9.
[9]
Encyclopedia of Philosophy, Supp., "Truth", auth: Michael Williams,
pp. 572–73 (Macmillan, 1996)
[10]
A clarification of this and related terms appears in Gene Sharp, Sharp's
Dictionary of Power and Struggle: Language of Civil Resistance in Conflicts,
Oxford University Press, New York, 2012.
[11]
Weber, Thomas (2003). "Nonviolence is who? Gene sharp and Gandhi".
Peace & Change. 28 (2): 250.
[12]
Nepstad, Sharon Erickson (2015). Nonviolent struggle : theories, strategies,
and dynamics. New York. ISBN 978-0-19-997599-0. OCLC 903248163.
[13]
"James L. Bevel The Strategist of the 1960s Civil Rights Movement" by
Randall L. Kryn, a paper in David Garrow's 1989 book We Shall Overcome Volume
II, Carlson Publishing Company
[14]
Ives, Susan (19 October 2001). "No Fear". Palo Alto College. Archived
from the original on 20 July 2008. Retrieved 2009-05-17.
[15]
Ackerman, Peter and Jack DuVall (2001) A Force More Powerful: A Century of
Non-Violent Conflict (Palgrave Macmillan)
[16]
Stephen H. Phillips & other authors (2008), in Encyclopedia of Violence,
Peace, & Conflict (Second Edition), ISBN 978-0-12-373985-8, Elsevier Science,
Pages 1347–1356, 701–849, 1867.
[17]
Sharp, Gene (1973). The Politics of Nonviolent Action. Porter Sargent. p. 12.
ISBN 978-0-87558-068-5.
[18]
Nepstad, Sharon Erickson (2015). Nonviolent struggle : theories, strategies,
and dynamics. New York. ISBN 978-0-19-997599-0. OCLC 903248163.
[19]
Hutt, Rosamond (21 January 2016). "What are the 10 biggest global
challenges?". World Economic Forum. Retrieved 18 January 2018.
[20]
The word Samkhya means empirical or relating to numbers. Philosophy got its
name Samkhya due to consideration of number of elements responsible for making
creations possible. 25 true principles take part to ensure manifestation of a
living being.
Reference: Apte, Vaman
Shivaram (1957). The practical Sanskrit-English dictionary. Poona: Prasad
Prakashan.
[21]
Systematic enumeration and rational examination of an individual on the basis
of the culmination of matter and energy to ensure creation.
Reference: Mikel Burley
(2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience,
Routledge, ISBN 978-0415648875, pages 47-48
[22]
The creator element which influences the creation but never takes part
physically in the process of creation.
[23]
Lusthaus, Dan (2018), Samkhya, acmuller.net, Resources for East Asian Language
and Thought, Musashino University
[24]
Being non-attributive part of the creator power, Purusha remains off the
quality parameters and also maintains its pure status. Reference: Sharma, C. (1997),
A Critical Survey of Indian Philosophy, New Delhi: Motilal Banarsidass Publ,
ISBN 81-208-0365-5
[25]
There are three distinct parameters with which we signify quality of Ego:
Extreme positive, extreme neutral and moderate types.
[26]
Yama is the word coined by Sage Patanjali for accommodating five basic rituals
(observable human activities) to make the individual fit for considering rules
of spiritual living. These are AHIMSA (Nonviolence), SATYA (Truth), ASTEYA
(Considering existence of Divine power as true), BRHMACHARYA (putting effort
for attainment of knowledge) and APARIGRAHA (non-attachment to worldly existing
things and not to store belongings in plenty).
Reference: Yogasutras
(Theory of Yoga) by Sage Patanjali.
[27]
David Kalupahana (1995), Ethics in Early Buddhism, University of Hawaii Press,
ISBN 978-0824817022, page 8, Quote: The rational argument is identified with
the method of Samkhya, a rationalist school, upholding the view that
"nothing comes out of nothing" or that "being cannot be non-being".
[28]
Impulse which gives motility and functional readiness to sense organs and
action organs.
[29]
This
classification of consciousness, into four states, has its origin in a
universal principle. Each of these states finds expression in a corresponding
plane or condition of matter forming interpenetrating spheres in space. For
example, Jagrat consciousness, has Sthula or dense matter for its field of
expression; Swapna (Dream) consciousness has Sukshma or subtle matter; and
Tureeya consciousness has sub- divisions; of which, the types are what we know
as solid, liquid, gas and ether. And consciousness peculiar to each plane has
sub-modes of expression too (e.g., Jagrat – Jagrat; Jagrat- Swapna; Jagrat-
Sushupti; Jagrat – Tureeya. On the same
analogy, vak, speech or sound is divided into para- subtleness; pashyanti –
less subtle; madhyama – still less subtle; and vaikhari – dense or gross. This
quadruple division has its foundation in the triune aspect of Divinity, Sat,
Chit , Ananda or the “ Good, the True and the Beautiful” of Plato. Here as in
order instances the sacred syllable Pranava is the symbol with its three matras
or measures and the ardhamatra or the dot over the written letter O. in
spite of all such classifications, it is needless to say, states of
consciousness and corresponding planes of matter are infinite in their
gradations in the cosmos. The main divisions are but those with characteristics
greatly and deeply well – marked and unmistakably distinguishable from each
other. There is a seven – fold division , peculiar to our world system and not
universal. The names of these special
forms of consciousness are: jagrat, swapna, sushupti, tureeya, nirvanic,
para-nirvanic and maha-paranirvanic with corresponding lokas or regions. The
understanding of the facts of Nature, enumerated above, cannot but be useful to
one who is intent upon self-study. For, his bodies, visible and invisible, make
up a microcosm governed by the same rule and laws as the great cosmos outside
him.
[30]
Turiya is discussed in Verse 7 of the Mandukya Upanishad.
[31]
Comans, Michael (2000). "The Method of Early Advaita Vedānta: A Study of
Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda". Delhi: Motilal Banarsidass.
[32]
Russia recorded a better mechanism of tackling the situation of counter
insurgency after their experiences in Afghanistan and Chechen War. Reference: Zhukov,
Yuri M. (2012). "Counterinsurgency in a non- democratic state: the Russian
example". The Routledge Handbook of Insurgency and Counterinsurgency.
Routledge. pp. 293–307. doi:10.4324/9780203132609-32. ISBN 978-0-203-13260-9.
[33]
Reference: Bernard Bailyn (1992). The Ideological Origins of the American
Revolution. Harvard University Press. p. 160. ISBN 9780674443020. Retrieved 20
January 2013.
[34]
Comans, Michael (2000). "The Method of Early Advaita Vedānta: A Study of
Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda". Delhi: Motilal Banarsidass.
[35]
It is (Animism) often considered as the faith of some Indigenous people. One
can even confer the development of such acts simply for fulfilling basic needs
of life without remaining inflicted with any kind of Spiritual or intellectual
ascent.
Reference: Hicks, David
(2010). Ritual and Belief: Readings in the Anthropology of Religion (3 ed.).
Roman Altamira. p. 359. Tylor's notion of animism—for him the first
religion—included the assumption that early Homo sapiens had invested animals
and plants with souls ...
[36]
Bird-David, Nurit (1999). ""Animism" Revisited: Personhood,
Environment, and Relational Epistemology". Current Anthropology. 40 (S1):
S67. doi:10.1086/200061.
[37]
Harvey, Graham (2005). Animism: Respecting the Living World. London: Hurst
& Co. ISBN 978-0-231-13701-0.
[38]
Harvey, Graham (2005). Animism: Respecting the Living World. London: Hurst
& Co. ISBN 978-0-231-13701-0.
[39]
Tylor, Edward Burnett (1871). Primitive Culture: Researches into the
Development of Mythology, Philosophy, Religion, Art, and Custom. Vol. 1. J.
Murray. p. 260.
[40]
Acharya Vinoba Bhave was the Spiritual successor of Mahatma who also addressed
constructive work programmes duly planned by Mahatma for making the entire
effort successful.
He had also incorporated
some spiritual alignment to the service lines in which fellow volunteers
remained deeply linked up.
[41]
Sectors specified by Mahatma are clearly mentioned in the Constructive Work
Programmes suggested by his fellow associates.
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