‘My creed’ says Gandhi ‘is service of God and therefore, of humanity.and service means pure love.’”īeing patient in most provoking situations, whether it be the huge number of people he met daily, or the alien government he had to deal with in him we can see many facets of anger management techniques. The spirit, as manifest in truth and love, possesses his utterly. His sense of fun is irresistible, his simplicity of manner captivating. John Haynes Holmes, in his book Re-thinking Religion writes “He is modest, gentle, unfailingly kind. These concepts and way of thinking have a very important place in cognitive behavior therapy and can be applied to our everyday lives, to regain mental peace. The change in him was continuous, throughout his life, learning from his experiences and experiments. It is very often said that “What others think of you, is none of your business ” his transformation in his thinking finally made him “Mahatma” Gandhi as we know him today. With time, he felt that one should be true to oneself instead of trying to become an another person or trying to make others happy. To change his life, he had to transform his thinking, which finally led to a much simpler and happier life for him. Gandhi, as a young man, was very lonely at the ship during his first journey to England his experiments in England to become an English gentleman only created more chaos in his life. George Bernard Shaw has said “Life isn’t about finding yourself. Ultimately, this chapter engages with previous conversations about Gandhi’s legacy by focusing on his intentional communities, arguing that when taken together, these ashrams demonstrate the varied-and at times deeply contested-global legacy of Gandhi today.As a boy Mohandas Karamchand Gandhi was very shy, had no unusual talents and was less than average in studies at school self-conscious, serious, fearful of thieves, ghosts, serpents and darkness. The narrative offered at Sevagram Ashram is crafted less as a patriotic response to any criticisms of Gandhi, and more as a call to remember that his political acts were not the only lessons he sought to impart. In this ashram, Gandhi is presented equally as the spiritual founder of ashram life and as a national leader in Indian history. Sevagram Ashram is unlike the other ashrams in that it is both a living community and a heritage site. This presentation also offers a response to criticisms of Gandhi for his moderate approach to Hindu caste reform. At Sabarmati Ashram, also presently a cultural heritage and museum site, Gandhi is presented as a national leader in the struggle for Indian independence, as well as an advocate for the removal of untouchability and Dalit (“untouchable”) civil rights. This presentation has been deliberately crafted as a response to certain critiques of Gandhi for his focus on the Indian community in South Africa at the neglect of the Black community. At Phoenix Settlement, now a cultural heritage and museum site, Gandhi is presented as an emergent leader in the struggle for the Indian community’s civil rights under colonialism in South Africa, and as an ally of Black South Africans in the fight for equality. Drawing upon field visits to these sites and archival work, McLain explores what has happened to each ashram since Gandhi’s departure, and tells the story of Gandhi’s life that each individual ashram seeks to preserve. This chapter examines the post-Gandhian afterlives of the three primary intentional communities that Gandhi established which remain extant.
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