Spiritual Philosophy Followed By Gandhi

Spiritual Philosophy Followed By Gandhi

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Mahatma Gandhi was a famous spiritual and political iconic leader who spearheaded the independence movement in India. Gandhi preached non-violence and served as a great inspiration to local and international leaders. Although Mahatma Gandhi was not a renowned philosopher, his terms of thinking were actually philosophical. Many academic philosophers would try to out rule Gandhi’s works as philosophical in reference to the speeches he made at times. Gandhi used spiritual philosophy to approach political views. The spiritual philosophy side of Gandhi is observed in the nature that he approach politics. Gandhi for example approached politics in a moral design. Mahatma Gandhi condemned immorality and always upheld morality in all his political expeditions. As a revolutionist, many would have expected Gandhi to ignore factors such as morality and concentrate on political achievements. Since Gandhi was deeply committed to spiritual beliefs he wouldn’t construe morality. Revolutionists don’t tend to criticize immorality in order to earn majority following (Parel, 2006).

According to Jain (2009), Mahatma Gandhi was a deeply entrenched to his principles one of which was morality. Although he did not have facts to back his morality sentiments, he believed that it was spiritually right to observe morality. Another virtue that Gandhi condemned out of his spiritual and ethical beliefs was violence. Mahatma Gandhi never advocated for violence, in fact he hated the slightest act of violence. He believed that rebellion and violence were purely unethical. Gandhi had a large number of cohorts who were ready to be killed but they were not ready to take lives. He advocated for a peaceful revolution. He was redundant to violence of any kind. One of the spiritual philosophical quests that Gandhi sought to establish was truth and justice. Mahatma Gandhi believed that there existed something like absolute truth and he held that he was on a mission to establish it. He expresses a lot of uncertainties in his quest for absolute truth and stated categorically that God was the only one who knew absolute truth. He consequently argued that not human held absolute truth and humans only held relative truth.

According to Parel (2006), Gandhi had a spiritual philosophy to do only what was right. He was a true believer and constantly acknowledged his trust for God. Gandhi claimed that he only trusted God but trusted men because he already had trust in God. He argued that he would not abandon his spiritual beliefs to please people. He further argued that he would only lead people to do what was morally and ethically right. Gandhi said that whatever he did was inspired by God and not for a certain other reason. Although he was a strong revolutionist, he claimed that his zeal was God given. His faith in God was unshakable. Throughout his political career, Mahatma Gandhi continued to demonize violence. He argue that violence was not only vested in its physical form but violence also existence in other ways such as economic and social violence. In his spiritually instigated politics, Gandhi argued that all forms of violence should be condemned as situation that would lead to freedom.

Gandhi’s Non-Violence Ideas according to the film “Gandhi

            According to Kumar (2013), the film titled Gandhi by Richard Attenborough managed to effectively convey Gandhi’s non-violence political revolution approach. The film narrates Gandhi’s life moments from his childhood, rise to fame till his death. The film mainly focuses on Gandhi’s political activism. The film has been commended by critics as the most effective in expressing Gandhi’s ideas and in bringing out his non-violence revolutionist side. The film clearly depicts how Gandhi used non-violent resistance to earn India independence. In the film, Gandhi uses peaceful campaigns to bargain for freedom from the British. In some of the speeches depicted in the film, Mahatma Gandhi referred to violence as backward and misguided. He claimed that violence would result to more harm than good. Gandhi as depicted in the film also said that use of violence would lead to more bitterness and hatred and would make reconciliation unworkable. In the nature the speeches are presented, the film successfully addresses Gandhi’s nonviolence advocacy.

According to Kumar (2013), Gandhi’s non-violent retaliation to racial discrimination in a train while in South Africa indicates the depth through which he was entrenched to this philosophy. The film successfully shows how Gandhi stood firm during any of his resistance but never turned aggressive. According to Gandhi, use of force had no technical gains and would only construe ethical and morality issues. The film also indicates how Gandhi’s ideologies of non-violence created a gap between him and his educated Indian counterparts. Gandhi is observed to have launched a civil disobedience program that aimed at fighting for the rights of the Indians. The resistance is depicted to be violent free even where the government retaliates with force and brutality.

The film perfectly indicates how Gandhi advocated for non-violent retaliation from the British rule in India. Gandhi’s followers are observed to react to violent attacks in a non-violent approach. There a scene which illustrates how Gandhi’s followers are beaten by British law enforcers and they do not fight back. Gandhi’s non-violence virtues are clearly brought to light by the film. Gandhi is observed to be very convinced that violence is not the answer to oppression and discrimination. The film depicts the morality principles held by Gandhi. Gandhi believed that moral obligations could free his nation. The characters in the movie clearly depict Gandhi’s non-violent revolution. Plot development is done cautiously to enable the movie achieve its goals. I am convinced that the film depicted Gandhi’s real life scenario (Attenborough, 1982).

Attachment with Other Films

What the Bleep Do We Know (2004)

The movie What the Bleep Do We Know produced in the year 2004 has got a substantial level of correlation to MahatmaGandhi by Richard Attenborough. Like Gandhi, the film has got a spiritual approach to facts. The film depicts a case where spirituality conflicts with science. Just like the case of Gandhi the film brings out spiritual experiences where the character Amanda is mixed up by science and spirituality. What the Bleep Do We Know (2004) produced by William Arntz depicts a mixture of science and mysticism. The movie correlates to Gandhi as both indicates the power behind positive thinking as well as strong spiritual commitments by characters. The film indicates that retrogressive thinking is the main source of problems encountered by people. The film suggests that people should embrace positive thoughts in order to change their lives. Scientific innovations depicted in the movie shows that people have got the capacity to change the world with their own ideas. The film also depicts how optimistic thinking can overcome immorality. The film suggests that some immoral aspects such as drug addiction can be eliminated through positive thinking (Kazimi, 2013).

Baraka (1992)

            Both Gandhi (1982) and Baraka (1992) are categorized as spiritual movies. These movies bear several similarities relating to their ideological perspectives. Just like Gandhi (1982) Ron Frankie’s Baraka features scenes of poverty, growth of urban life, war and mass deaths. Both movies depict the ills of civilization. For example, scenes of mining, timber logging and other forms of environmental destruction are observed in Baraka. Spirituality is a common aspect in both movies. In MahatmaGandhi, spirituality is depicted by way Gandhi was committed to God while in Baraka it’s signified by the prayerful monks. Spirituality in the movie is shown from the beginning of the film where a series of sacred places and temples are shown. The film also covers spiritual moments such as the worshiping monks. Both movies draw compassion from the audience. In Baraka for example, men and women humbles themselves to a superior being during worship just like the way Mahatma Gandhi feared and respected God. Gandhi was a subject for compassion in the movie. Compassion in both movies in lost at some point due to different reasons. In Baraka,modernization leads to loss of compassion while in Gandhi colonization leads to loss of compassion where at certain times the people became violent. The film is observed as an expedition of rediscovery and reunion.  Both movies have got a happy ending (Fricke, 1992).

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