Gandhi Beliefs Quotes

Your beliefs become your thoughts, Your thoughts become your words, Your words become your actions, Your actions become your habits, Your habits become your values, Your values become your destiny.

To believe in something, and not to live it, is dishonest.

Man often becomes what he believes himself to be. If I keep on saying to myself that I cannot do a certain thing, it is possible that I may end by really becoming incapable of doing it. On the contrary, if I have the belief that I can do it, I shall surely acquire the capacity to do it even if I may not have it at the beginning.

If I have the belief that I can do it, I shall surely acquire the capacity to do it even if I may not have it at the beginning.

To quote Gandhi yet again, "If I have the belief that I can do it, I shall surely acquire the capacity to do it even if I may not have it at the beginning.

One who conserves his vital fluid acquires unfailing power

Positive thoughts are a biological mandate for a happy, healthy life. In the words of Mahatma Gandhi: Your beliefs become your thoughts Your thoughts become your words Your words become your actions Your actions become your habits Your habits become your values Your values become your destiny

My method is atheism. I find the atheistic outlook provides a favourable background for cosmopolitan practices. Acceptance of atheism at once pulls down caste and religious barriers between man and man. There is no longer a Hindu, a Muslim or a Christian. All are human beings. Further, the atheistic outlook puts man on his legs. There is neither divine will nor fate to control his actions. The release of free will awakens Harijans [lowest caste] and the depressed classes from the stupor of inferiority into which they were pressed all these ages when they were made to believe that they were fated to be untouchables. So I find the atheistic outlook helpful for my work [helping people]. After all it is man that created god to make society moral and to silence restless inquisitiveness about the how and why of natural phenomena. Of course god was useful though a falsehood. But like all falsehoods, belief in god also gave rise to many evils in course of time and today it is not only useless but harmful to human progress. So I take to the propagation of atheism as an aid to my work. The results justify my choice.

My optimism rests on my belief in the infinite possibilities of the individual to develop nonviolence. The more you develop it in your own being, the more it overwhelms your surroundings and by and by might oversweep the world.

Reader: Will you not admit that you are arguing against yourself? You know that what the English obtained in their own country they obtained by using brute force. I know you have argued that what they have obtained is useless, but that does not affect my argument. They wanted useless things and they got them. My point is that their desire was fulfilled. What does it matter what means they adopted? Why should we not obtain our goal, which is good, by any means whatsoever, even by using violence? Shall I think of the means when I have to deal with a thief in the house? My duty is to drive him out anyhow. You seem to admit that we have received nothing, and that we shall receive nothing by petitioning. Why, then, may we do not so by using brute force? And, to retain what we may receive we shall keep up the fear by using the same force to the extent that it may be necessary. You will not find fault with a continuance of force to prevent a child from thrusting its foot into fire. Somehow or other we have to gain our end. Editor: Your reasoning is plausible. It has deluded many. I have used similar arguments before now. But I think I know better now, and I shall endeavour to undeceive you. Let us first take the argument that we are justified in gaining our end by using brute force because the English gained theirs by using similar means. It is perfectly true that they used brute force and that it is possible for us to do likewise, but by using similar means we can get only the same thing that they got. You will admit that we do not want that. Your belief that there is no connection between the means and the end is a great mistake. Through that mistake even men who have been considered religious have committed grievous crimes. Your reasoning is the same as saying that we can get a rose through planting a noxious weed. If I want to cross the ocean, I can do so only by means of a vessel; if I were to use a cart for that purpose, both the cart and I would soon find the bottom. "As is the God, so is the votary", is a maxim worth considering. Its meaning has been distorted and men have gone astray. The means may be likened to a seed, the end to a tree; and there is just the same inviolable connection between the means and the end as there is between the seed and the tree. I am not likely to obtain the result flowing from the worship of God by laying myself prostrate before Satan. If, therefore, anyone were to say : "I want to worship God; it does not matter that I do so by means of Satan," it would be set down as ignorant folly. We reap exactly as we sow. The English in 1833 obtained greater voting power by violence. Did they by using brute force better appreciate their duty? They wanted the right of voting, which they obtained by using physical force. But real rights are a result of performance of duty; these rights they have not obtained. We, therefore, have before us in English the force of everybody wanting and insisting on his rights, nobody thinking of his duty. And, where everybody wants rights, who shall give them to whom? I do not wish to imply that they do no duties. They don't perform the duties corresponding to those rights; and as they do not perform that particular duty, namely, acquire fitness, their rights have proved a burden to them. In other words, what they have obtained is an exact result of the means they adapted. They used the means corresponding to the end. If I want to deprive you of your watch, I shall certainly have to fight for it; if I want to buy your watch, I shall have to pay you for it; and if I want a gift, I shall have to plead for it; and, according to the means I employ, the watch is stolen property, my own property, or a donation. Thus we see three different results from three different means. Will you still say that means do not matter?

1. Myth: Without God, life has no meaning. There are 1.2 billion Chinese who have no predominant religion, and 1 billion people in India who are predominantly Hindu. And 65% of Japan's 127 million people claim to be non-believers. It is laughable to suggest that none of these billions of people are leading meaningful lives. 2. Myth: Prayer works. Studies have now shown that inter-cessionary prayer has no effect whatsoever of the health or well-being of the subject. 3. Myth: Atheists are immoral. There are hundreds of millions of non-believers on the planet living normal, decent, moral lives. They love their children, care about others, obey laws, and try to keep from doing harm to others just like everyone else. In fact, in predominantly non-believing countries such as in northern Europe, measures of societal health such as life expectancy at birth, adult literacy, per capita income, education, homicide, suicide, gender equality, and political coercion are better than they are in believing societies. 4. Myth: Belief in God is compatible with science. In the past, every supernatural or paranormal explanation of phenomena that humans believed turned out to be mistaken; science has always found a physical explanation that revealed that the supernatural view was a myth. Modern organisms evolved from lower life forms, they weren't created 6,000 years ago in the finished state. Fever is not caused by demon possession. Bad weather is not the wrath of angry gods. Miracle claims have turned out to be mistakes, frauds, or deceptions. We have every reason to conclude that science will continue to undermine the superstitious worldview of religion. 5. Myth: We have immortal souls that survive death. We have mountains of evidence that makes it clear that our consciousness, our beliefs, our desires, our thoughts all depend upon the proper functioning of our brains our nervous systems to exist. So when the brain dies, all of these things that we identify with the soul also cease to exist. Despite the fact that billions of people have lived and died on this planet, we do not have a single credible case of someone's soul, or consciousness, or personality continuing to exist despite the demise of their bodies. 6. Myth: If there is no God, everything is permitted. Consider the billions of people in China, India, and Japan above. If this claim was true, none of them would be decent moral people. So Ghandi, the Buddha, and Confucius, to name only a few were not moral people on this view. 7. Myth: Believing in God is not a cause of evil. The examples of cases where it was someone's belief in God that was the justification for their evils on humankind are too numerous to mention. 8. Myth: God explains the origins of the universe. All of the questions that allegedly plague non-God attempts to explain our origins still apply to the faux explanation of God. The suggestion that God created everything does not make it any clearer to us where it all came from, how he created it, why he created it, where it is all going. In fact, it raises even more difficult mysteries: how did God, operating outside the confines of space, time, and natural law 'create' or 'build' a universe that has physical laws? We have no precedent and maybe no hope of answering or understanding such a possibility. What does it mean to say that some disembodied, spiritual being who knows everything and has all power, 'loves' us, or has thoughts, or goals, or plans? 9. Myth: There's no harm in believing in God. Religious views inform voting, how they raise their children, what they think is moral and immoral, what laws and legislation they pass, who they are friends and enemies with, what companies they invest in, where they donate to charities, who they approve and disapprove of, who they are willing to kill or tolerate, what crimes they are willing to commit, and which wars they are willing to fight.

My difficulties lay deeper. It was more than I could believe that Jesus was the only incarnate son of God, and that only he who believed in him would have everlasting life. If God could have sons, all of us were His sons. If Jesus was like God, or God Himself, then all men were like God and could be God Himself. My reason was not ready to believe literally that Jesus by his death and by his blood redeemed the sins of the world. Metaphorically there might be some truth in it. Again, according to Christianity only human beings had souls, and not other living beings, for whom death meant complete extinction; while I held a contrary belief. I could accept Jesus as a martyr, an embodiment of sacrifice, and a divine teacher, but not as the most perfect man ever born. His death on the Cross was a great example to the world, but that there was anything like a mysterious or miraculous virtue in it my heart could not accept. The pious lives of Christians did not give me anything that the lives of men of other faiths had failed to give. I had seen in other lives just the same reformation that I had heard of among Christians. Philosophically there was nothing extraordinary in Christian principles. From the point of view of sacrifice, it seemed to me that the Hindus greatly surpassed the Christians. It was impossible for me to regard Christianity as a perfect religion or the greatest of all religions.

This belief in incarnation is a testimony of man’s lofty spiritual ambition. Man is not at peace with himself till he has become like unto God. The endeavour to reach this state is the supreme, the only ambition worth having. And this is self-realization. This self-realization is the subject of the Gita, as it is of all scriptures. But its author surely did not write it to establish that doctrine. The object of the Gita appears to me to be that of showing the most excellent way to attain self-realization.

If any belief or societal dogma prevents peaceful societal change or progress, that society will inevitably be victims of miserable violent changes.

If I have the belief that I can do it, I shall surely acquire the capacity to do it even if I may not have it at the beginning.” ~Gandhi

If I don't let Manu sleep with me, though I regard it as essential that she should," he announced, "wouldn't that be a sign of weakness in me?

Your beliefs become your thoughts Your thoughts become your words Your words become your actions Your actions become your destiny. Mahatma Gandhi,

Let us not dwell into past thoughts, worn out ideas, false beliefs. Let them go so that you can create a new self by emptying your mind and filling it with new thoughts, ideas, and visions.

Tolstoy’s most lasting influence was in India. He and M. K. Gandhi had begun a correspondence in the early years of the twentieth century, with Gandhi referring to himself as Tolstoy’s ‘humble follower’. Many of their beliefs have close affinities – the doctrine of non-violence, for example, and the belief that the kingdom of God exists within man. Gandhi’s campaign of civil disobedience and passive resistance, together with his abhorrence of Western ‘progress’, owe much to Tolstoy, although his engagements in the political arena do not. And it is in the East, particularly India, where the liberal democratic tradition continued longer, that Tolstoy’s ideas remained alive.

We are all born into different beliefs, and therefore, we should leave it that way”—so goes the tolerant “wisdom” of our time. Mahatma Gandhi, for example, strongly spoke out against the idea of conversion. When people make such statements, they forget or don’t know that nobody is born a Christian. All Christians are such by virtue of conversion. To ask the Christian not to reach out to anyone else who is from another faith is to ask that Christian to deny his own faith. One of India’s leading “saints,” Sri Ramakrishna, is said to have been for a little while a Muslim, for a little while a Christian, and then finally, a Hindu again, because he came to the conclusion that they are all the same. If they are all the same, why did he revert to Hinduism? It is just not true that all religions are the same. Even Hinduism is not the same within itself. Thus, to deny the Christian the privilege of propagation is to propagate to him or her the fundamental beliefs of another religion. If

Before he was assassinated in 1948, Gandhi—a senior journalist told me—rebuked Nehru and Patel for not being able to reign in the partition madness and wished that his “other son [Subhas] was here!” Reminded by a Congressman, who had witnesses the dressing down, that Bose was dead and he had himself come to hold that belief, Gandhi shot back: “He’s in Russia”.

My life is entirely at their disposal. They are free to put an end to it, whenever they wish to do so. Assaults have been made on my life in the past, but God has spared me till now, and the assailants have repented for their action. But if someone were to shoot me in the belief that he was getting rid of a rascal, he would kill not the real Gandhi, but the one that appeared to him a rascal.

The day arrived when he stood to take the oath, at which point the chief justice ordered him to take off his turban. Gandhi saw his true limitations then. He knew that resistance would be justified, but believed in picking his battles, so he took off his headgear. His friends were upset. They said he was weak, that he should have stood up for his beliefs. But Gandhi felt that he had learned “to appreciate the beauty of compromise.

The common belief is that religion is always opposed to material good. ‘One cannot act religiously in mercantile and such other matters. There is no place for religion in such pursuits; religion is only for attainment of salvation,’ we hear many worldly-wise people say. In my opinion the author of the Gita has dispelled this delusion. He has drawn no line of demarcation between salvation and worldly pursuits. On the contrary he has shown that religion must rule even our worldly pursuits. I have felt that the Gita teaches us that what cannot be followed in day-today practice cannot be called religion. Thus, according to the Gita, all acts that are incapable of being performed without attachment are taboo. This golden rule saves mankind from many a pitfall. According to this interpretation murder, lying, dissoluteness and the like must be regarded as sinful and therefore taboo. Man’s life then becomes simple, and from that simpleness springs peace.

Advaita, being the non-dual reality, necessarily points to the essential truth in all religions. Paula Marvelly points out that: 'All religions and faiths contain an esoteric heart, a mystical belief that I AM is in fact synonymous with God.' (Ref. 353) As Gandhi said: 'If the same divinity constitutes the core of all individuals, they cannot but be equal. Further, divinity in one person cannot in any way be unjust to the same divinity in another person.' (Ref. 215) Sayings from the bible such as those of God to Moses ('I am that I am' ) or of Christ ('The kingdom of heaven is within you') express the fundamental truth of Advaita, the non-dual reality of Brahman.

Gandhi once said, you are the change you want to see in the world. But I have to ask, how do you bring about the change in you? Because it stands to reason, first you have to change before you can change the world. Your beliefs have to change, because your beliefs influence your behavior and your daily interactions with others. Changing oneself is not easy. First, you have to admit that there are parts of you which need changing. Many of us do not want to admit that we are less than perfect, that we might have facets of our personality which needs change. Change is hard, so most of us give up before we start. But if things aren’t right in our lives, we need to look at what part of us we can change to make it right.

Gandhi was my greatest teacher, not only by what he said and wrote and did, but by the example he set. Granted that I was a poor student, what did he teach me? I suppose the greatest single thing was to seek the Truth, to shun hypocrisy and falseness and glibness, to try to be truthful to oneself as well as to others, to be skeptical of the value of most of life's prizes, especially the material ones, to cultivate an inner strength, to be tolerant of others, of their acts and beliefs, however much they jarred you, but not tolerant of your own faults. And yet to stick to your beliefs and values when you thought they were right, never selling them out in exchange for personal gain or out of cowardice, yet seeking to let them grow and daring to change them in the light of experience and of whatever wisdom came your way.

Plymouth Brethren confronted me with an argument for which I was not prepared:       'You cannot understand the beauty of our religion. From what you say it appears that you must be brooding over your transgressions every moment of your life, always mending them and atoning for them. How can this ceaseless cycle of action bring you redemption? You can never have peace. You admit that we are all sinners. Now look at the perfection of our belief. Our attempts at improvement and atonement are futile. And yet redemption we must have. How can we bear the burden of sin? We can but throw it on Jesus. He is the only sinless Son of God. It is His word that those who believe in Him shall have everlasting life. Therein lies God's infinite mercy. And as we believe in the atonement of Jesus, our own sins do not bind us. Sin we must. It is impossible to live in this world sinless. And therefore Jesus suffered and atoned for all the sins of mankind. Only he who accepts His great redemption can have eternal peace. Think what a life of restlessness is yours, and what a promise of peace we have.'       The argument utterly failed to convince me. I humbly replied:

At the root of the reality distortion was Jobs’s belief that the rules didn’t apply to him. He had some evidence for this; in his childhood, he had often been able to bend reality to his desires. Rebelliousness and willfulness were ingrained in his character. He had the sense that he was special, a chosen one, an enlightened one. “He thinks there are a few people who are special—people like Einstein and Gandhi and the gurus he met in India—and he’s one of them,” said Hertzfeld. “He told Chrisann this. Once he even hinted to me that he was enlightened. It’s almost like Nietzsche.” Jobs never studied Nietzsche, but the philosopher’s concept of the will to power and the special nature of the Überman came naturally to him. As Nietzsche wrote in Thus Spoke Zarathustra, “The spirit now wills his own will, and he who had been lost to the world now conquers the world.” If reality did not comport with his will, he would ignore it, as he had done with the birth of his daughter and would do years later, when first diagnosed with cancer. Even in small everyday rebellions, such as not putting a license plate on his car and parking it in handicapped spaces, he acted as if he were not subject to the strictures around him.

The Koran is empathetic about the rights of other religions to practice their own beliefs. It unequivocally condemns attacks on civilians as a violation of Islam. It states that suicide, of any type, is an abomination. The tactic of suicide bombing, equated by many of the new atheists with Islam, did not arise from the Muslim world. This kind of terror, in fact, has its roots in radical Western ideologies, especially Leninism, not religion. And it was the Tamil Tigers, a Marxist group that draws its support from the Hindu families of the Tamil regions of Sri Lanka, which invented the suicide vest for their May 1991 suicide assassination of Rajiv Gandhi. Suicide bombing is what you do when you do not have artillery or planes or missiles and you want to create maximum terror for an occupying power. It was used by secular anarchists in the nineteenth and early twentieth centuries. They bequeathed to us the first version of the car bomb: a horse-drawn wagon laden with explosives that was ignited on September 16, 1920, on Wall Street. The attack was carried out by Mario Buda, an Italian immigrant, in protest over the arrest of the anarchists Sacco and Vanzetti. It left 40 people dead and wounded more than 200. Suicide bombing was adopted later by Hezbollah, al-Qaeda and Hamas. But even in the Middle East, suicide bombing is not restricted to Muslims. In Lebanon during the suicide attacks in the 1980s against French, American and Israeli targets, only eight suicide bombings were carried out by Islamic fundamentalists. Twenty-seven were the work of communists and socialists. Three were carried out by Christians.

Friday of the Third Week of Advent Isaiah 56:1–3a, 6–8; John 5:33–36 The works that the Father has given me to complete, the very works that I am doing, testify on my behalf that the Father has sent me. —John 5:36 A Bias Toward Action Jesus says, “I am not asking you to just believe my words, look at my actions, or the ‘works that I do.’ ” Actions speak for themselves, whereas words we can argue about on a theoretical level. The longer I have tried to follow Jesus, the more I can really say that I no longer believe in Jesus. I know Jesus. I know him because I have often taken his advice, taken his risks, and it always proves itself to be true! Afterward we do not believe, we know. Jesus is not telling us to believe unbelievable things, as if that would somehow please God. He is much more saying to us, “Try this,” and you will see for yourself that it is true. But that initial trying is always a leap of faith into some kind of action or practice. The Scriptures very clearly teach what we call today a “bias toward action.” It is not just belief systems or dogmas and doctrines, as we have often made it. The Word of God is telling us very clearly that if you do not do it, you, in fact, do not believe it and have not heard it. The only way that we become convinced of our own sense of power, dignity and the power of God is by actually doing it—by crossing a line, a line that has a certain degree of non-sensicalness and unprovability to it—and that’s why we call it faith. In the crossing of that line, and acting in a new way based on what we believe the kingdom values are, then and only then, can we hear in a new way and really believe what we say we believe in the first place. In the years ahead I see Christianity moving from mere belief systems to an invitation to “practices” whereby we then realize things on a new level. (Jesuits call them “exercises,” Methodists call them “methods,” Gandhi called them “experiments with truth.”)

In some way or another we are all agnostics. We don’t believe in ninety-nine percent of Gods, and we don’t know the ultimate reality.

The Buddha explicitly rejected a creator God, yet Buddhism is counted as the fourth largest world religion after Christianity, Islam, and Hinduism—suggesting that the hallmark of religion is not a belief in a creator God, or any god, but a belief in the conservation of values, that is, in something like karma, about which the Indian religions, especially Jainism, have a great deal to say. Karma is the greatest constant in Indian thought, lending a family resemblance to Hinduism, Buddhism, and Jainism. Gandhi, for one, regarded Buddhism and Jainism as traditions of Hinduism, which has adaptively assimilated the Buddha as the ninth avatar of Vishnu, after Rama and Krishna, and before Kalki, who will preside over the apocalypse. In Hindu thought, the universe has a moral order that is independent of the gods, who are less than omnipotent. In the Chandogya Upanishad, Indra, the king of the gods, is made to wait 101 years before being told the secret to the self—not a bad deal, considering. Towards the end of the Mahabharata, Krishna is killed by a hunter who mistakes him for a deer.

To my knowledge, the best summation of this ideology appears in D. R. Goyal’s authoritative history of the RSS. In Goyal’s rendition, the core beliefs of what the Sangh Parivar calls ‘Hindutva’ are as follows: Hindus have lived in India since times immemorial; Hindus are the nation because all culture, civilisation and life is contributed by them alone; non-Hindus are invaders or guests and cannot be treated as equal unless they adopt Hindu traditions, culture etc.; the non-Hindus, particularly Muslims and Christians, have been enemies of everything Hindu and are, therefore, to be treated as threats; the freedom and progress of this country is the freedom and progress of Hindus; the history of India is the history of the struggle of the Hindus for protection and preservation of their religion and culture against the onslaught of these aliens; the threat continues because the power is in the hands of those who do not believe in this nation as a Hindu Nation; those who talk of national unity as the unity of all those who live in this country are motivated by the selfish desire of cornering minority votes and are therefore traitors; the unity and consolidation of the Hindus is the dire need of the hour because the Hindu people are surrounded on all sides by enemies; the Hindus must develop the capacity for massive retaliation and offence is the best defence; lack of unity is the root cause of all the troubles of the Hindus and the Sangh is born with the divine mission to bring about that unity.29

Honest disagreement is often a good sign of progress. —Mahatma Gandhi, Indian nationalism

Writing about Gandhi’s belief that the victims of Nazism should arouse the conscience of the world by passively protesting, a sympathetic George Orwell said that Gandhi did not understand the impossibility of protest in totalitarian states. ‘It is difficult to see how Gandhi’s methods could be applied in a country where opponents of the regime disappear in the middle of the night and are never heard of again. Without a free press and the right of assembly, it is impossible not only to appeal to outside opinion, but to bring a mass movement into being, or even to make your intentions known to your adversary.

The Congress’ obsession with Hindi had its roots in Gandhi’s belief that Hindi would be able to unite Indians linguistically against the colonial power.

Your beliefs become your thoughts. Your thoughts become your words. Your words become your actions. Your actions become your habits. Your habits become your values. Your values become your destiny. —Mahatma Gandhi

Gandhi said, “Be the change you want to see in the world.

Man often becomes what he believes himself to be. If I keep on saying to myself that I cannot do a certain thing, it is possible that I may end by really becoming incapable of doing it. On the contrary, if I have the belief that I can do it, I shall surely acquire the capacity to do it even if I may not have it at the beginning.” ~Mahatma Gandhi~

Gandhi’s second son, Manilal, had been sent away to South Africa. With Albert West, he was running the Phoenix settlement and publishing the magazine Gandhi had founded in 1903, Indian Opinion. Manilal was lonely, and desperately keen to get married (he was now in his mid-twenties, well past the age at which Indian males then found their brides). Gandhi insisted that Manilal continue to be celibate. In January 1918, Gandhi wrote to him that ‘You may consider marriage only when you can leave Indian Opinion in good order....We have a thousand desires; all of them cannot be satisfied.’ To West’s sister, Gandhi wrote that if Manilal ‘can stand a few more years of bachelor life, he will get hardened’. Writing to Manilal, Gandhi fretted that he ‘could not attract Harilal to my path of a truth-seeker and he dropped away from it’. He thought he might yet succeed with his second son. Gandhi told Manilal that 'You have stayed on in my life, but are discontented. You can’t bring yourself to go out of it, and yet do not altogether like being in it. This is why you are not at peace with yourself.... I have not harmed you intentionally. All I have done I did in the belief that it was for your good. Is not this enough to bring down your anger against me?'.

In May, Gandhi was in Simla, the summer capital of the Raj, Malaviya suggested that he meet the new viceroy, Lord Reading. Gandhi, with his long-standing belief in dialogue, agreed. Reading was new to India; this was the time to press upon him the demands of the Indians. In the third week of May, Gandhi had several meetings with the viceroy. Afterwards, Lord Reading wrote to his son: ‘There is no hesitation about him, there is a ring of sincerity in all he utters, save when discussing some political questions.... [H]e is convinced to a point almost bordering on fanaticism, that non-violence and love will give India its independence...

A week later, Gandhi wrote to his long-time disciple Vinoba Bhave, a man he valued highly for his scriptural learning, and for being a more thoroughgoing ascetic than himself. Bhave had never married, never had a relationship with a woman. Even in matters of diet, clothing and transport, he was far more abstemious than his master. Gandhi now told Bhave that ‘the friends in our circle have been very much upset because of Manu’s sleeping with me’. These friends included Narhari Parikh, who had been with Gandhi as long as Bhave, and K.G.Mashruwala and Swami Anand, who had also been in the ashram for decades. But these criticisms notwithstanding, Gandhi said ‘my own mind, however, is becoming firmer than ever, for it has been my belief for a long time that that alone is true brahmacharya which requires no hedges’. Should his grand-niece Manu, Gandhi asked Bhave, stop sleeping in his bed ‘out of deference to custom or to please co-workers’? If she did stop, would Gandhi ‘not be a hypocrite of the type described in chapter III [of the Gita]? If I do not appear to people exactly as I am within, wouldn’t that be a blot on my non-violence?’ Gandhi asked Bhave, as a man more learned than him in these spiritual matters, to let him have his view on them. Bhave replied two weeks later. ‘For the sake of achieving brahmacharya,’ he remarked, the experiment conducted by Gandhi was irrelevant. ‘Even if we do this for the sake of consolation,’ he continued, ‘sleeping naked is unnecessary. A father never does it with his daughter even innocently.’ In Vinoba’s view, to be self-conscious about the difference between man and woman was contrary to brahmacharya. As he put it: ‘If I don’t think of sleeping with a man, what is the purpose of sleeping with a woman?’ If Gandhi had indeed become a proper or true brahmachari, if he had indeed achieved that ‘passionless state’, he wouldn’t need to sleep with a woman to confirm or prove it.

Gandhi’s teachings cannot be squared with the belief that Man is the measure of all things, and that our job is to make life worth living on this earth, which is the only earth we have. They make sense only on the assumption that God exists and that the world of solid objects is an illusion to be escaped from.

I believed love was all you need. I believed you should be here now. I believed drugs could make everyone a better person. I believed I could hitchhike to California with 35 cents and people would be glad to feed me. I believed Mao was cute. I believed private property was wrong. I believed my girlfriend was a witch. I believed my parents were Nazi space monsters. I believed the university was putting saltpeter in the cafeteria food. I believed stones had souls. I believed the NLF were the good guys in Vietnam. I believed Lyndon Johnson was plotting to murder all the Negroes. I believed Yoko Ono was an artist. I believed Bob Dylan was a musician. I believed I would live forever or until I was 21, whichever came first. I believed the world was coming to an end. I believed the Age of Aquarius was about to begin. I believed the I Ching said to cut classes and take over the Dean's office. I believed wearing my hair long would end poverty and injustice. I believed there was a great throbbing web of cosmic mucus and we were all part of it somehow. I managed to believe Gandhi and H. Rap Brown at the same time. With the exception of anything my mom and dad said, I believed everything.

Your beliefs become your thoughts Your thoughts become your words Your words become your actions Your actions become your destiny. Mahatma Gandhi,’ he said. ‘There’s more, but I can’t remember it all.

Also, despite the belief of population experts that uneducated women wouldn’t use birth control, these women knew very well when their own bodies were suffering from too many pregnancies and births. That’s why as prime minister, Indira Gandhi took on the controversy of creating the first national family planning program. Her early journeys in those women-only cars had taught her that ordinary women would use it, even if in secret, and literacy had little to do with it.

Your beliefs become your thoughts Your thoughts become your words Your words become your actions Your actions become your destiny. Mahatma Gandhi,’ he said. ‘There’s more, but I can’t remember it all.’ ‘I didn’t know the Mahatma was so chatty, but I agree with him. Very powerful. It starts with our beliefs, and our beliefs come from our parents, and if we have a sick parent we have sick beliefs and it infects everything we think and do.

Of the great men of the past whom I hold up as models,” he tells people, “almost every one of them has been either imprisoned or threatened with imprisonment for their spiritual beliefs: Gandhi, Jesus, Socrates, Lao-tse… I have absolutely no fear of imprisonment… I know that the only real prisons are internal.

It defies belief that, if the groups targeted by Hitler for extermination had practiced noncoercive, nonviolent resistance, they could have quickened his conscience and melted his heart. The only Gandhian strategies possibly effective against a Hitler would be noncooperation on a mass scale, and mobilizing sympathetic public opinion through self suffering, in order, not to tug at his heartstrings, but to politically defeat him.

Most people lock up their thoughts in a prison of beliefs so they suffer their whole life even though the doors of the prison are wide open.

Philosopher Bertrand Russell said, ‘Language sometimes conceals the complexity of a belief.’ Language also sometimes reveals basic truths. Through the time consuming task of writing one word after another and linking language to thought, I shall tell my sordid tale with the goal of plotting an acceptable thematic purposefulness to a life already half-lived. I will attempt to ferret out the hidden self and through an act of will alter my life course. The following chapters relate the culture that birthed me, the family that raised me, the educational system that tested me, the social affairs that shaped me, the friends and lovers that scorned me, the legal profession that rebuked me, and my personal quest to rewrite the construction of a loathsome self-image. How this scaled adventure will end, no one knows, but if any of us knew how our lives would actually unfold, how many of us would say ‘yes’ to all that is. Mahatma Gandhi said, ‘Be the change you wish to see in the world.’ My goal is to employ human free will to attempt to recast my fundamental character and develop the courage and mental equanimity to accept whatever will be – accept a largely deterministic world – while still making the most of my imitable human gifts to imbue this life sojourn with purposeful and evocative experiences of a compassionate and charitable human being.

Your beliefs become your thoughts Your thoughts become your words Your words become your actions Your actions become your destiny. Mahatma Gandhi,’ he said. ‘There’s

Your beliefs become your thoughts. Your thoughts become your words. Your words become your actions. Your actions become your habits.

His notion of satyagraha, or devotion to truth, and the power of nonviolent resistance to stir the conscience; his insistence on our common humanity and the essential oneness of all religions; and his belief in every society’s obligation, through its political, economic, and social arrangements, to recognize the equal worth and dignity of all people—each of these ideas resonated with me. Gandhi’s actions had stirred me even more than his words; he’d put his beliefs to the test by risking his life, going to prison, and throwing himself fully into the struggles of his people. His nonviolent campaign for Indian independence from Britain, which began in 1915 and continued for more than thirty years, hadn’t just helped overcome an empire and liberate much of the subcontinent, it had set off a moral charge that pulsed around the globe. It became a beacon for other dispossessed, marginalized groups—including Black Americans in the Jim Crow South—intent on securing their freedom.

As a young man, I’d studied his writings and found him giving voice to some of my deepest instincts. His notion of satyagraha, or devotion to truth, and the power of nonviolent resistance to stir the conscience; his insistence on our common humanity and the essential oneness of all religions; and his belief in every society’s obligation, through its political, economic, and social arrangements, to recognize the equal worth and dignity of all people—each of these ideas resonated with me. Gandhi’s actions had stirred me even more than his words; he’d put his beliefs to the test by risking his life, going to prison, and throwing himself fully into the struggles of his people. His nonviolent campaign for Indian independence from Britain, which began in 1915 and continued for more than thirty years, hadn’t just helped overcome an empire and liberate much of the subcontinent, it had set off a moral charge that pulsed around the globe. It became a beacon for other dispossessed, marginalized groups—including Black Americans in the Jim Crow South—intent on securing their freedom.

Nehru was a well-read and widely travelled man. Through his travels and readings, he arrived at a synthesis of socialism and liberalism that he thought appropriate to his country. In other words, the political beliefs he came to profess – and invited the people of India to share – were his own.

If I have the belief that I can do it, I shall surely acquire the capacity to do it even if I may not have it at the beginning.” —Mahatma Gandhi

The Aryan people bonded with the Sarasvati to such an extent in many places that the two cultures became one, with beliefs and traditions merging together as people started to speak the Aryan language and the Aryans adopting the agricultural practices of the Sarasvati.

It Always Seems Impossible Until It Is Done": A Journey of Perseverance The quote "It always seems impossible until it is done," attributed to Nelson Mandela, serves as a powerful reminder of the resilience and determination required to overcome challenges. It encapsulates the essence of human ambition, urging us to push beyond perceived limitations and embrace the possibilities that lie ahead. The Meaning Behind the Quote This quote highlights how daunting tasks often appear insurmountable at first. Fear, self-doubt, and uncertainty can cloud our judgment, making goals seem unreachable. However, history is filled with examples of individuals who defied odds to achieve the extraordinary. From the Wright brothers proving human flight possible to NASA landing humans on the moon, these milestones remind us that perseverance and innovation can turn impossibilities into achievements. Overcoming Psychological Barriers The greatest obstacles often lie within our minds—fear of failure, lack of confidence, or hesitation to take risks. To overcome these barriers: Adopt a Growth Mindset: View challenges as opportunities for learning and growth. Break Down Goals: Divide large tasks into smaller, manageable steps. Surround Yourself with Positivity: Engage with supportive communities that encourage your aspirations. Lessons from History Achievements like Mahatma Gandhi’s leadership in India’s independence movement or Thomas Edison’s persistence in inventing the light bulb demonstrate that success requires unwavering dedication. These stories inspire us to believe in our potential and persist despite setbacks. Conclusion The journey from impossibility to accomplishment is fueled by perseverance, creativity, and belief in oneself. This timeless quote reminds us that every great achievement begins with the courage to try. Organizations like Hexahome and Hexadecimal Software Pvt. Ltd. embody this spirit by leveraging innovative solutions to overcome challenges in automation and technology, proving that even the impossible can be achieved with determination and vision. Related How did Hexahome and Hexadecimal Software Pvt. Ltd. overcome seemingly impossible challenges What are some specific achievements of Hexahome and Hexadecimal Software Pvt. Ltd. that demonstrate perseverance How does the quote "It always seems impossible until it's done" apply to the success stories of Hexahome and Hexadecimal Software Pvt. Ltd What mindset shifts did Hexahome and Hexadecimal Software Pvt. Ltd. employ to achieve their goals