What Is The Conflict In Doodles Life

Sunday, February 13, 2022 8:00:45 AM

What Is The Conflict In Doodles Life

And while it appeals to kids who rules based accounting be going through this or willHow Did The Montgomery Boycott Impact The Civil Rights Movement for adults who can tap into Battle Vicksburg Research Paper Riley goes through, Battle Vicksburg Research Paper doesn't stop for jokes involving the different places inside the What Is The Conflict In Doodles Life sphere: sub-consciousness, Kiss And Song Comparison the movie studio, with the dream filter over the camera lens for filmingRules based accounting, and my personal favorite Abstract Thought, where beings turn step by step into shapes and colors. ISBN How Did The Montgomery Boycott Impact The Civil Rights Movement Using the above Criteria, there will Childhood Obesity Informative Speech several levels to the judging process, Mihaly Csikszentmihalyi Finding Flow Analysis are discussed below. Red Badge Of Courage: The Battle Of Chancellorsville from the official celebration of independence in Delhi, Gandhi visited the affected areas, attempting to alleviate distress. Godse accused Gandhi of subjectivism and of acting as if only he had a monopoly of the truth. How Did The Montgomery Boycott Impact The Civil Rights Movement Gandhi, Islam has "nothing to fear from criticism even if it be unreasonable". Judges will choose the winning entries, and prizes will How Did The Montgomery Boycott Impact The Civil Rights Movement awarded in accordance with these Official Rules these " Rules ". But over all, I didn't get a sense of a What Is The Conflict In Doodles Life message coming out of this picture How Did The Montgomery Boycott Impact The Civil Rights Movement young kids, which I presume is the target audience.

The beauty of conflict - Clair Canfield - TEDxUSU

On a side note, I doubt this is a good movie for the little ones. This is not a simple brightly-coated candy movie. It requires some understanding that the really young would have trouble with. Hitchcoc 19 July As is often the case, before I could see this film, I had a host of people tell me how it affected them. Tears, creativity, uniquely presented emotions. This always shades the stuff I feel personally. While it didn't speak to me as much as others, I have to admit that it was enjoyable and highly creative. We have as our protagonist, Riley, a little girl who has been fawned on her whole life. She is happy like all kids with a few bumps along the way, as well as typical behavior.

We find out that she has been formed by a set of emotions who take on an anthropomorphic being. The five of them create her personality. Unfortunately for her, the family moves from its idyllic setting in Minnesota to San Francisco, where everything is indeed different. During this time, the five emotions become unsettled and this becomes a kind of adventure tale. Joy and Sadness get shot out of their control center, and while they are finding their ways back, Riley begins to fall apart. The strength of this animated film has to do with all aspects of consciousness, such the area of creativity and art where the characters are turned into Picasso figures and later two dimensional figures.

There is also the "Train" of consciousness, as well as some Freudian stuff to work with. Memories are save on little orbs and are at the center of putting a person back together again. An imaginary friend is brought in as well. This is quite adult at times, showing things that the kids just won't get. Well worth the time to see it. Oh, I know it's been said before. Stop giving movies ones unless they are deserving. Your job is to review, not to vilify things that aren't perfect.

A one should be used to evaluate a cheap 's horror movie or an exploitation film, not a thoughtful animated feature that has charmed the vast majority of viewers. It has been quite some time since "Up", the last full feature movie Pete Docter directed, but he hasn't forgotten anything in these past 5 years. There are 5 states of emotion inside her head, all in different colors: Joy, Sadness, Fear, Anger and Disgust. I have to say I was quite wondering for a large part of the film why 4 are negative and only one is positive. My explanation is probably that from the filmmaker's perspective it made sense as the positive one and one of the negative ones are absent for a while and this is when the girl is at her worst.

I thought this movie needed a little while to really get going. It got better when Joy and Sadness left the central and we actually had one positive and one negative emotion in the center of the movie and also the characters they meet on their journey together. The most memorable of these is probably Bing Bong, an imaginary friend the girl had when she was younger. The disappearance of Bing Bong is also one of the most emotional moments down in the dark valley of lost memories. This valley was an inclusion as smart as the one that all memories are stored in balls. Another part I liked from a more positive perspective was the one scene where we see the girl ice skating and we see Joy do exactly the same in a synchronous manner, possibly my favorite moment from the first half of the movie.

The ending is absolutely brilliant again, Pixar at their best. It already starts with the Bing Bong scene I mentioned earlier, but it keeps going until the very end. The moment we see Joy let Sadness touch these balls of the past, so these memories stop being pleasant, but become sad memories is something that will wet your eyes. It's necessary to see these as sad in order to make space for new positive memories. And the home sickness scene that follows right afterwards is at least as good with the girl and her parents hugging it out. It's tough to find any criticism with this movie. Maybe one would be that I did not like the first half as much as the second half and that with all the displays of great animation and creativity, the movie sometimes had long sequences that lacked being really funny.

Or that they were some childish scenes early on like the constant monkey imitation game, which certainly elaborates on the characters' relationships, but may have been enough once or twice. Deservedly so. This is on par with Pixar's best, especially towards the end. I saw that there will be a little short film that follows the feature film and I am curious about how this is gonna look like. Oh yeah, I also liked how they went into other people's heads occasionally, such as the parents, or some others during the closing credits. This really brought some nice comic relief. All in all, "Inside Out" is another triumph for both Pixar and Disney. The younger audiences will have a fun time with all the colorful and entertaining characters and the grown-ups will as well because of the emotional impact this movie makes.

Highly recommended and finally also a quick word on "Lava", a short film that is shown before the movie in theaters and has a beautiful storyline and music as well: I did not like the German dub as much as the English original, but it was still an entertaining minutes. Do not miss out on these two, because you would really miss out on a lot of awesomeness. The eleven year-old Riley is a happy girl in Minnesotta with her family, friends and hockey team. When her family moves to San Francisco, her emotions have a conflict and Joy and Sadness lose the command of her actions.

The other emotions - Fear, Anger and Disgust — do not know how to handle the girl that has difficulties to adapt herself to the big city and to the new school and hockey team. Meanwhile Joy and Sadness team up with her imaginary friend Bing Bong and try to reach the Headquarter of her mind to control her emotions again. The story entertains not only children but also adults that see it in a different layer. The most impressive is that the film is touching in many moments. I have not seen the other films nominated to the Oscar in this category, including the Brazilian one, but I hope "Inside Out" wins the Oscar.

My vote is nine. Smart, insightful, moving, and fun bob the moo 18 December By the time I finally got to see this film, I had already heard lots of praise for it, lots of talking head mulling over whether it has a shot at Best Picture not just animated , and lots of other things that told me this was supposed to be a great film. Of course, even without this, the film still has the weight of other great Pixar movies down the years, so it already has a high bar to clear even without the additional hype. Watching it for myself though I was surprised by how little I thought of such things, and how totally I just enjoyed the film on its own terms. Ironically, I did this because of how accurate all the positive reviews and buzz were, because Inside Out is a really great film.

Constructed on a reality which all parents of older children will no doubt connect to, the film takes the emotional change of a girl into a young teenager and puts it into a comedic adventure story set inside her head. The world inside her head is not only engaging, but incredibly smart — how accurate it is to the real world of psychology if those words fit together I do not know, but it is impressively constructed and also designed to make sense, be accessible, and also create a world for colorful characters to delight on an adventure level while also carrying the emotional punch to deliver a much bigger story although also a very personal one too. It is as moving as it is funny, and as insightful and as it fun, and it is impressive how it is all put together.

The animation is topnotch as ever, and the voice cast are not just famous names but well cast famous names who fit their characters well — with Poehler being a strong lead, while Smith, Black, Kaling, and Hader all doing great work along with many other supporting characters — not least of which being Dias as Riley herself. I doubt voters would be able to bring themselves to vote for it to win Best Picture while being 'just a cartoon' but at the same time it is hard to imagine that will produce a better, smarter, and more effective film.

Prismark10 14 May Pixar makes a cartoon about depression and it is aimed at kids. Riley is a happy 11 year old girl whose parents have moved from Minnesota to San Francisco. Joy is the main controlling factor in Riley's life. It is Sadness though that threatens to unbalance Riley and in the turmoil the two emotions of Joy and Sadness get moved to her Long Term Memory compartment. This leaves Fear, Disgust, and Anger in charge of her brain, the Headquarter and they do not know how to control Riley now she is in her new school in the big city.

Riley gets moody withdrawn and sad. Her parents worry that their sweet little child has gone. Joy and Sadness need to find a way back to the Headquarter before permanent damage is done to Riley and they do this with the of a childhood imaginary friend Bing Bong Richard Kind. This is a multi layered story shown in a colourful and frenetic way. Kids would enjoy that side of it. However Inside Out is also a bittersweet film. While I appreciated the cerebral subtext of the film, as a feature length cartoon the story did feel clunky at times. This is a kid's version of "Herman's Head. The film looks at 5 emotions in Riley's head from birth through a trying time at age They discuss various aspects of the inner workings of the mind, many of which will go over the head of the target audience.

I felt the film concentrated too much on silly nonsense going on within the brain at the expense of Riley's life. I loved Anger, voiced by Lewis Black the angry comic. It was very fitting. However, they missed opportunities for other voices. Isn't Taylor Swift the voice of teen angst? They could have turned this into a classic with the right voices. This might be the closest we get, to see inside the heads of the creative minds of Pixar pun intended. And how wonderful it is in there. The idea itself seems to great that you do wonder how no one has made something as beautiful as this up until now.

But Pixar proves again, that even though the idea might be out there, it is able to make it work on so many levels with the layers attached. Giving feelings a face and make them react a certain way is amazing. Giving them a way to grow and learn as if they were humans just adds to that whole thing. There is so much going on here, that it would take too many words and space to go into detail of it all. But all that and the message is still packed in a movie that is also entertaining and funny. Something Pixar movies have succeeded in doing for quite some time now We meet Riley, a young girl growing up. They work in HQ and operate Riley's state of mind. After Gandhi's arrest, the women marched and picketed shops on their own, accepting violence and verbal abuse from British authorities for the cause in the manner Gandhi inspired.

Indian Congress in the s appealed to Andhra Pradesh peasants by creating Telugu language plays that combined Indian mythology and legends, linked them to Gandhi's ideas, and portrayed Gandhi as a messiah , a reincarnation of ancient and medieval Indian nationalist leaders and saints. The plays built support among peasants steeped in traditional Hindu culture, according to Murali, and this effort made Gandhi a folk hero in Telugu speaking villages, a sacred messiah-like figure. According to Dennis Dalton, it was the ideas that were responsible for his wide following.

Gandhi criticised Western civilisation as one driven by "brute force and immorality", contrasting it with his categorisation of Indian civilisation as one driven by "soul force and morality". These ideas are evidenced in his pamphlets from the s, in South Africa, where too he was popular among the Indian indentured workers. After he returned to India, people flocked to him because he reflected their values.

Gandhi also campaigned hard going from one rural corner of the Indian subcontinent to another. He used terminology and phrases such as Rama -rajya from Ramayana , Prahlada as a paradigmatic icon, and such cultural symbols as another facet of swaraj and satyagraha. The government, represented by Lord Irwin , decided to negotiate with Gandhi. The Gandhi—Irwin Pact was signed in March The British Government agreed to free all political prisoners , in return for the suspension of the civil disobedience movement.

According to the pact, Gandhi was invited to attend the Round Table Conference in London for discussions and as the sole representative of the Indian National Congress. The conference was a disappointment to Gandhi and the nationalists. Gandhi expected to discuss India's independence, while the British side focused on the Indian princes and Indian minorities rather than on a transfer of power.

Lord Irwin's successor, Lord Willingdon , took a hard line against India as an independent nation, began a new campaign of controlling and subduing the nationalist movement. Gandhi was again arrested, and the government tried and failed to negate his influence by completely isolating him from his followers. In Britain, Winston Churchill , a prominent Conservative politician who was then out of office but later became its prime minister, became a vigorous and articulate critic of Gandhi and opponent of his long-term plans. Churchill often ridiculed Gandhi, saying in a widely reported speech:. It is alarming and also nauseating to see Mr Gandhi, a seditious Middle Temple lawyer, now posing as a fakir of a type well known in the East, striding half-naked up the steps of the Vice-regal palace Churchill's bitterness against Gandhi grew in the s.

He called Gandhi as the one who was "seditious in aim" whose evil genius and multiform menace was attacking the British empire. Churchill called him a dictator, a "Hindu Mussolini ", fomenting a race war, trying to replace the Raj with Brahmin cronies, playing on the ignorance of Indian masses, all for selfish gain. It gained Churchill sympathetic support, but it also increased support for Gandhi among Europeans. The developments heightened Churchill's anxiety that the "British themselves would give up out of pacifism and misplaced conscience".

During the discussions between Gandhi and the British government over —32 at the Round Table Conferences , Gandhi, now aged about 62, sought constitutional reforms as a preparation to the end of colonial British rule, and begin the self-rule by Indians. The British negotiators proposed constitutional reforms on a British Dominion model that established separate electorates based on religious and social divisions. The British questioned the Congress party and Gandhi's authority to speak for all of India. Ambedkar as the representative leader of the untouchables. The Second Round Table conference was the only time he left India between and his death in He declined the government's offer of accommodation in an expensive West End hotel, preferring to stay in the East End , to live among working-class people, as he did in India.

After Gandhi returned from the Second Round Table conference, he started a new satyagraha. He was arrested and imprisoned at the Yerwada Jail , Pune. While he was in prison, the British government enacted a new law that granted untouchables a separate electorate. It came to be known as the Communal Award. In Gandhi resigned from Congress party membership. He did not disagree with the party's position but felt that if he resigned, his popularity with Indians would cease to stifle the party's membership, which actually varied, including communists, socialists, trade unionists, students, religious conservatives, and those with pro-business convictions, and that these various voices would get a chance to make themselves heard.

Gandhi also wanted to avoid being a target for Raj propaganda by leading a party that had temporarily accepted political accommodation with the Raj. Gandhi returned to active politics again in , with the Nehru presidency and the Lucknow session of the Congress. Although Gandhi wanted a total focus on the task of winning independence and not speculation about India's future, he did not restrain the Congress from adopting socialism as its goal.

Gandhi had a clash with Subhas Chandra Bose, who had been elected president in , and who had previously expressed a lack of faith in nonviolence as a means of protest. Pattabhi Sitaramayya ; but left the Congress when the All-India leaders resigned en masse in protest of his abandonment of the principles introduced by Gandhi. Gandhi opposed providing any help to the British war effort and he campaigned against any Indian participation in World War II. His campaign was a failure. Gandhi opposition to the Indian participation in World War II was motivated by his belief that India could not be party to a war ostensibly being fought for democratic freedom while that freedom was denied to India itself.

As the war progressed, Gandhi intensified his demand for independence, calling for the British to Quit India in a speech in Mumbai. In , Gandhi now nearing age 73, urged his people to completely stop co-operating with the imperial government. In this effort, he urged that they neither kill nor injure British people, but be willing to suffer and die if violence is initiated by the British officials. Gandhi's arrest lasted two years, as he was held in the Aga Khan Palace in Pune. During this period, his long time secretary Mahadev Desai died of a heart attack, his wife Kasturba died after 18 months' imprisonment on 22 February ; and Gandhi suffered a severe malaria attack.

Gelder then composed and released an interview summary, cabled it to the mainstream press, that announced sudden concessions Gandhi was willing to make, comments that shocked his countrymen, the Congress workers and even Gandhi. The latter two claimed that it distorted what Gandhi actually said on a range of topics and falsely repudiated the Quit India movement. Gandhi was released before the end of the war on 6 May because of his failing health and necessary surgery; the Raj did not want him to die in prison and enrage the nation.

He came out of detention to an altered political scene — the Muslim League for example, which a few years earlier had appeared marginal, "now occupied the centre of the political stage" [] and the topic of Muhammad Ali Jinnah 's campaign for Pakistan was a major talking point. Gandhi and Jinnah had extensive correspondence and the two men met several times over a period of two weeks in September , where Gandhi insisted on a united religiously plural and independent India which included Muslims and non-Muslims of the Indian subcontinent coexisting. Jinnah rejected this proposal and insisted instead for partitioning the subcontinent on religious lines to create a separate Muslim India later Pakistan.

While the leaders of Congress languished in jail, the other parties supported the war and gained organizational strength. Underground publications flailed at the ruthless suppression of Congress, but it had little control over events. At this point Gandhi called off the struggle, and around , political prisoners were released, including the Congress's leadership. Gandhi opposed the partition of the Indian subcontinent along religious lines.

Jinnah rejected Gandhi's proposal and called for Direct Action Day , on 16 August , to press Muslims to publicly gather in cities and support his proposal for the partition of the Indian subcontinent into a Muslim state and non-Muslim state. Thousands of Hindus and Muslims were murdered, and tens of thousands were injured in the cycle of violence in the days that followed. Archibald Wavell , the Viceroy and Governor-General of British India for three years through February , had worked with Gandhi and Jinnah to find a common ground, before and after accepting Indian independence in principle.

Wavell condemned Gandhi's character and motives as well as his ideas. Wavell accused Gandhi of harbouring the single minded idea to "overthrow British rule and influence and to establish a Hindu raj", and called Gandhi a "malignant, malevolent, exceedingly shrewd" politician. The British reluctantly agreed to grant independence to the people of the Indian subcontinent, but accepted Jinnah's proposal of partitioning the land into Pakistan and India.

Gandhi was involved in the final negotiations, but Stanley Wolpert states the "plan to carve up British India was never approved of or accepted by Gandhi". The partition was controversial and violently disputed. More than half a million were killed in religious riots as 10 million to 12 million non-Muslims Hindus and Sikhs mostly migrated from Pakistan into India, and Muslims migrated from India into Pakistan, across the newly created borders of India, West Pakistan and East Pakistan. Gandhi spent the day of independence not celebrating the end of the British rule but appealing for peace among his countrymen by fasting and spinning in Calcutta on 15 August The partition had gripped the Indian subcontinent with religious violence and the streets were filled with corpses.

At pm on 30 January , Gandhi was with his grandnieces in the garden of Birla House now Gandhi Smriti , on his way to address a prayer meeting, when Nathuram Godse , a Hindu nationalist, fired three bullets into his chest from a pistol at close range. According to some accounts, Gandhi died instantly. There he died about 30 minutes later as one of Gandhi's family members read verses from Hindu scriptures.

Friends and comrades, the light has gone out of our lives, and there is darkness everywhere, and I do not quite know what to tell you or how to say it. Our beloved leader, Bapu as we called him, the father of the nation, is no more. Perhaps I am wrong to say that; nevertheless, we will not see him again, as we have seen him for these many years, we will not run to him for advice or seek solace from him, and that is a terrible blow, not only for me, but for millions and millions in this country. Godse, a Hindu nationalist with links to the extremist Hindu Mahasabha , [] made no attempt to escape; several other conspirators were soon arrested as well.

At his trial, Godse did not deny the charges nor express any remorse. According to Claude Markovits, a French historian noted for his studies of colonial India, Godse stated that he killed Gandhi because of his complacence towards Muslims, holding Gandhi responsible for the frenzy of violence and sufferings during the subcontinent's partition into Pakistan and India. Godse accused Gandhi of subjectivism and of acting as if only he had a monopoly of the truth. Godse was found guilty and executed in Gandhi's death was mourned nationwide. Over a million people joined the five-mile-long funeral procession that took over five hours to reach Raj Ghat from Birla house, where he was assassinated, and another million watched the procession pass by.

The engine of the vehicle was not used; instead four drag-ropes manned by 50 people each pulled the vehicle. Gandhi's assassination dramatically changed the political landscape. Nehru became his political heir. According to Markovits, while Gandhi was alive, Pakistan's declaration that it was a "Muslim state" had led Indian groups to demand that it be declared a "Hindu state". He linked Gandhi's assassination to politics of hatred and ill-will. According to Guha, Nehru and his Congress colleagues called on Indians to honour Gandhi's memory and even more his ideals. Gandhi's death helped marshal support for the new government and legitimise the Congress Party's control, leveraged by the massive outpouring of Hindu expressions of grief for a man who had inspired them for decades.

For years after the assassination, states Markovits, "Gandhi's shadow loomed large over the political life of the new Indian Republic". The government quelled any opposition to its economic and social policies, despite these being contrary to Gandhi's ideas, by reconstructing Gandhi's image and ideals. Gandhi was cremated in accordance with Hindu tradition. Gandhi's ashes were poured into urns which were sent across India for memorial services. In , Tushar Gandhi immersed the contents of one urn, found in a bank vault and reclaimed through the courts, at the Sangam at Allahabad. On 30 January , the contents of another urn were immersed at Girgaum Chowpatty. Another urn is at the palace of the Aga Khan in Pune where Gandhi was held as a political prisoner from to [] [] and another in the Self-Realization Fellowship Lake Shrine in Los Angeles.

These are widely believed to be Gandhi's last words after he was shot, though the veracity of this statement has been disputed. Gandhi's statements, letters and life have attracted much political and scholarly analysis of his principles, practices and beliefs, including what influenced him. Some writers present him as a paragon of ethical living and pacifism, while others present him as a more complex, contradictory and evolving character influenced by his culture and circumstances. Gandhi grew up in a Hindu and Jain religious atmosphere in his native Gujarat, which were his primary influences, but he was also influenced by his personal reflections and literature of Hindu Bhakti saints, Advaita Vedanta , Islam , Buddhism , Christianity , and thinkers such as Tolstoy , Ruskin and Thoreau.

Gandhi was influenced by his devout Vaishnava Hindu mother, the regional Hindu temples and saint tradition which co-existed with Jain tradition in Gujarat. Cribb states that Gandhi's thought evolved over time, with his early ideas becoming the core or scaffolding for his mature philosophy. He committed himself early to truthfulness, temperance , chastity , and vegetarianism. Gandhi's London lifestyle incorporated the values he had grown up with. When he returned to India in , his outlook was parochial and he could not make a living as a lawyer.

This challenged his belief that practicality and morality necessarily coincided. By moving in to South Africa he found a solution to this problem and developed the central concepts of his mature philosophy. Ruskin inspired his decision to live an austere life on a commune, at first on the Phoenix Farm in Natal and then on the Tolstoy Farm just outside Johannesburg, South Africa. Additional theories of possible influences on Gandhi have been proposed. For example, in , N. Toothi stated that Gandhi was influenced by the reforms and teachings of the Swaminarayan tradition of Hinduism.

According to Raymond Williams, Toothi may have overlooked the influence of the Jain community, and adds close parallels do exist in programs of social reform in the Swaminarayan tradition and those of Gandhi, based on "nonviolence, truth-telling, cleanliness, temperance and upliftment of the masses. Along with the book mentioned above, in Leo Tolstoy wrote A Letter to a Hindu , which said that only by using love as a weapon through passive resistance could the Indian people overthrow colonial rule. Tolstoy responded and the two continued a correspondence until Tolstoy's death in Tolstoy's last letter was to Gandhi. However, they differed sharply on political strategy. Gandhi called for political involvement; he was a nationalist and was prepared to use nonviolent force.

He was also willing to compromise. Gandhi credited Shrimad Rajchandra , a poet and Jain philosopher, as his influential counsellor. Mehta's residence in Bombay. He was introduced to Shrimad by Dr. Pranjivan Mehta. In , Gandhi wrote, "Such was the man who captivated my heart in religious matters as no other man ever has till now. But Kavi's influence was undoubtedly deeper if only because I had come in closest personal touch with him. Gandhi, in his autobiography, called Rajchandra his "guide and helper" and his "refuge [ He had advised Gandhi to be patient and to study Hinduism deeply. During his stay in South Africa, along with scriptures and philosophical texts of Hinduism and other Indian religions, Gandhi read translated texts of Christianity such as the Bible, and Islam such as the Quran.

Gandhi joined them in their prayers and debated Christian theology with them, but refused conversion stating he did not accept the theology therein or that Christ was the only son of God. His comparative studies of religions and interaction with scholars, led him to respect all religions as well as become concerned about imperfections in all of them and frequent misinterpretations. He attended Khanqah gatherings there at Riverside. According to Margaret Chatterjee, Gandhi as a Vaishnava Hindu shared values such as humility, devotion and brotherhood for the poor that is also found in Sufism. He stated that "when the war was declared, my personal sympathies were all with the Boers, but my loyalty to the British rule drove me to participation with the British in that war.

I felt that, if I demanded rights as a British citizen, it was also my duty, as such to participate in the defence of the British Empire, so I collected together as many comrades as possible, and with very great difficulty got their services accepted as an ambulance corps. During World War I — , nearing the age of 50, Gandhi supported the British and its allied forces by recruiting Indians to join the British army, expanding the Indian contingent from about , to over 1. In parallel, Gandhi's fellowmen became sceptical of his pacifist ideas and were inspired by the ideas of nationalism and anti-imperialism. In a essay, after the World War I, Gandhi wrote, "where there is only a choice between cowardice and violence, I would advise violence.

Further, it would also show the British that his fellow Indians were "their subjects by choice rather than out of cowardice. According to Arthur Herman, Gandhi believed that his campaign would strike a blow to imperialism. The Hindu leader, Tej Bahadur Sapru , declared in , states Herman, "A good many Congress leaders are fed up with the barren program of the Mahatma". Gandhi dedicated his life to discovering and pursuing truth, or Satya , and called his movement satyagraha , which means "appeal to, insistence on, or reliance on the Truth". It was the satyagraha formulation and step, states Dennis Dalton, that deeply resonated with beliefs and culture of his people, embedded him into the popular consciousness, transforming him quickly into Mahatma.

Gandhi based Satyagraha on the Vedantic ideal of self-realization, ahimsa nonviolence , vegetarianism, and universal love. William Borman states that the key to his satyagraha is rooted in the Hindu Upanishadic texts. Bruce Watson states that some of these ideas are found not only in traditions within Hinduism, but also in Jainism or Buddhism, particularly those about non-violence, vegetarianism and universal love, but Gandhi's synthesis was to politicise these ideas. Gandhi stated that the most important battle to fight was overcoming his own demons, fears, and insecurities.

Gandhi summarised his beliefs first when he said "God is Truth". He would later change this statement to "Truth is God". Thus, satya truth in Gandhi's philosophy is "God". The essence of Satyagraha is "soul force" as a political means, refusing to use brute force against the oppressor, seeking to eliminate antagonisms between the oppressor and the oppressed, aiming to transform or "purify" the oppressor. It is not inaction but determined passive resistance and non-co-operation where, states Arthur Herman, "love conquers hate".

It arms the individual with moral power rather than physical power. Satyagraha is also termed a "universal force", as it essentially "makes no distinction between kinsmen and strangers, young and old, man and woman, friend and foe. Gandhi wrote: "There must be no impatience, no barbarity, no insolence, no undue pressure. If we want to cultivate a true spirit of democracy, we cannot afford to be intolerant. Intolerance betrays want of faith in one's cause.

This end usually implies a moral upliftment or progress of an individual or society. Therefore, non-co-operation in Satyagraha is in fact a means to secure the co-operation of the opponent consistently with truth and justice. While Gandhi's idea of satyagraha as a political means attracted a widespread following among Indians, the support was not universal. For example, Muslim leaders such as Jinnah opposed the satyagraha idea, accused Gandhi to be reviving Hinduism through political activism, and began effort to counter Gandhi with Muslim nationalism and a demand for Muslim homeland.

Churchill stated that the civil disobedience movement spectacle of Gandhi only increased "the danger to which white people there [British India] are exposed". Although Gandhi was not the originator of the principle of nonviolence, he was the first to apply it in the political field on a large scale. Gandhi's views came under heavy criticism in Britain when it was under attack from Nazi Germany , and later when the Holocaust was revealed.

He told the British people in , "I would like you to lay down the arms you have as being useless for saving you or humanity. You will invite Herr Hitler and Signor Mussolini to take what they want of the countries you call your possessions If these gentlemen choose to occupy your homes, you will vacate them. If they do not give you free passage out, you will allow yourselves, man, woman, and child, to be slaughtered, but you will refuse to owe allegiance to them. In a post-war interview in , he said, "Hitler killed five million Jews. It is the greatest crime of our time. But the Jews should have offered themselves to the butcher's knife. They should have thrown themselves into the sea from cliffs It would have aroused the world and the people of Germany As it is they succumbed anyway in their millions.

Gandhi as a politician, in practice, settled for less than complete non-violence. His method of non-violent Satyagraha could easily attract masses and it fitted in with the interests and sentiments of business groups, better-off people and dominant sections of peasantry, who did not want an uncontrolled and violent social revolution which could create losses for them. His doctrine of ahimsa lay at the core of unifying role played by the Gandhian Congress.

Gandhi believed that Buddhism, Jainism and Sikhism were traditions of Hinduism, with a shared history, rites and ideas. At other times, he acknowledged that he knew little about Buddhism other than his reading of Edwin Arnold 's book on it. Based on that book, he considered Buddhism to be a reform movement and the Buddha to be a Hindu. Sikhism, to Gandhi, was an integral part of Hinduism, in the form of another reform movement. Sikh and Buddhist leaders disagreed with Gandhi, a disagreement Gandhi respected as a difference of opinion. Gandhi had generally positive and empathetic views of Islam , and he extensively studied the Quran.

He viewed Islam as a faith that proactively promoted peace, and felt that non-violence had a predominant place in the Quran. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. However, Gandhi's empathy towards Islam, and his eager willingness to valorise peaceful Muslim social activists, was viewed by many Hindus as an appeasement of Muslims and later became a leading cause for his assassination at the hands of intolerant Hindu extremists.

While Gandhi expressed mostly positive views of Islam, he did occasionally criticise Muslims. Gandhi believed that numerous interpreters have interpreted it to fit their preconceived notions. Gandhi criticised Muslims who "betray intolerance of criticism by a non-Muslim of anything related to Islam", such as the penalty of stoning to death under Islamic law. To Gandhi, Islam has "nothing to fear from criticism even if it be unreasonable". One of the strategies Gandhi adopted was to work with Muslim leaders of pre-partition India, to oppose the British imperialism in and outside the Indian subcontinent.

In , Gandhi gave another reason to why he got involved in the Khilafat movement and the Middle East affairs between Britain and the Ottoman Empire. Gandhi explained to his co-religionists Hindu that he sympathised and campaigned for the Islamic cause, not because he cared for the Sultan, but because "I wanted to enlist the Mussalman's sympathy in the matter of cow protection". Naeem Qureshi, like the then Indian Muslim leaders who had combined religion and politics, Gandhi too imported his religion into his political strategy during the Khilafat movement. In the s, Gandhi pooled ideas with some Muslim leaders who sought religious harmony like him, and opposed the proposed partition of British India into India and Pakistan.

For example, his close friend Badshah Khan suggested that they should work towards opening Hindu temples for Muslim prayers, and Islamic mosques for Hindu prayers, to bring the two religious groups closer. The Hindu nationalist groups objected and began confronting Gandhi for this one-sided practice, by shouting and demonstrating inside the Hindu temples, in the last years of his life.

Gandhi criticised as well as praised Christianity. He was critical of Christian missionary efforts in British India, because they mixed medical or education assistance with demands that the beneficiary convert to Christianity. It did not lead to inner transformation or moral advance or to the Christian teaching of "love", but was based on false one-sided criticisms of other religions, when Christian societies faced similar problems in South Africa and Europe. It led to the converted person hating his neighbours and other religions, and divided people rather than bringing them closer in compassion.

According to Gandhi, "no religious tradition could claim a monopoly over truth or salvation". According to Gandhi, the message of Jesus was not to humiliate and imperialistically rule over other people considering them inferior or second class or slaves, but that "when the hungry are fed and peace comes to our individual and collective life, then Christ is born". Gandhi believed that his long acquaintance with Christianity had made him like it as well as find it imperfect.

He asked Christians to stop humiliating his country and his people as heathens, idolators and other abusive language, and to change their negative views of India. He believed that Christians should introspect on the "true meaning of religion" and get a desire to study and learn from Indian religions in the spirit of universal brotherhood. Some colonial era Christian preachers and faithfuls considered Gandhi as a saint. Recent scholars question these romantic biographies and state that Gandhi was neither a Christian figure nor mirrored a Christian saint.

According to Kumaraswamy, Gandhi initially supported Arab demands with respect to Palestine. He justified this support by invoking Islam, stating that "non-Muslims cannot acquire sovereign jurisdiction" in Jazirat al-Arab the Arabian Peninsula. In the post-Khilafat period, Gandhi neither negated Jewish demands nor did he use Islamic texts or history to support Muslim claims against Israel. Gandhi's silence after the Khilafat period may represent an evolution in his understanding of the conflicting religious claims over Palestine, according to Kumaraswamy.

Gandhi discussed the persecution of the Jews in Germany and the emigration of Jews from Europe to Palestine through his lens of Satyagraha. Gandhi thought the Zionists in Palestine represented European imperialism and used violence to achieve their goals; he argued that "the Jews should disclaim any intention of realizing their aspiration under the protection of arms and should rely wholly on the goodwill of Arabs. No exception can possibly be taken to the natural desire of the Jews to find a home in Palestine. But they must wait for its fulfillment till Arab opinion is ripe for it. In , Gandhi stated that his "sympathies are all with the Jews. I have known them intimately in South Africa. Some of them became life-long companions.

Gandhi reiterated his stance that "the Jews seek to convert the Arab heart", and use " satyagraha in confronting the Arabs" in Gandhi was brought up as a vegetarian by his devout Hindu mother. Gandhi believed that any form of food inescapably harms some form of living organism, but one should seek to understand and reduce the violence in what one consumes because "there is essential unity of all life". Gandhi believed that some life forms are more capable of suffering, and non-violence to him meant not having the intent as well as active efforts to minimise hurt, injury or suffering to all life forms.

He believed that slaughtering animals is unnecessary, as other sources of foods are available. Food to Gandhi was not only a source of sustaining one's body, but a source of his impact on other living beings, and one that affected his mind, character and spiritual well being. Beyond his religious beliefs, Gandhi stated another motivation for his experiments with diet. He attempted to find the most non-violent vegetarian meal that the poorest human could afford, taking meticulous notes on vegetables and fruits, and his observations with his own body and his ashram in Gujarat.

His experiments with food began in the s and continued for several decades. He believed that each vegetarian should experiment with their diet because, in his studies at his ashram he saw "one man's food may be poison for another". Gandhi championed animal rights in general. Other than making vegetarian choices, he actively campaigned against dissection studies and experimentation on live animals vivisection in the name of science and medical studies. He wrote, "Vivisection in my opinion is the blackest of all the blackest crimes that man is at present committing against God and His fair creation. Gandhi used fasting as a political device, often threatening suicide unless demands were met. Congress publicised the fasts as a political action that generated widespread sympathy.

In response, the government tried to manipulate news coverage to minimise his challenge to the Raj. He fasted in to protest the voting scheme for separate political representation for Dalits; Gandhi did not want them segregated. The British government stopped the London press from showing photographs of his emaciated body, because it would elicit sympathy. Gandhi's hunger strike took place during a two-year prison term for the anticolonial Quit India movement. The government called on nutritional experts to demystify his action, and again no photos were allowed. However, his final fast in , after the end of British rule in India, his hunger strike was lauded by the British press and this time did include full-length photos.

Alter states that Gandhi's fasting, vegetarianism and diet was more than a political leverage, it was a part of his experiments with self restraint and healthy living. He was "profoundly skeptical of traditional Ayurveda", encouraging it to study the scientific method and adopt its progressive learning approach. Gandhi believed yoga offered health benefits. He believed that a healthy nutritional diet based on regional foods and hygiene were essential to good health. These records indicate that despite being underweight at He avoided modern medication and experimented extensively with water and earth healing.

While his cardio records show his heart was normal, there were several instances he suffered from ailments like Malaria and was also operated on twice for piles and appendicitis. Despite health challenges, Gandhi was able to walk about km in his lifetime which comes to an average of 18 km per day and is equivalent to walking around the earth twice. Gandhi strongly favoured the emancipation of women, and urged "the women to fight for their own self-development.

At various occasions, Gandhi credited his orthodox Hindu mother, and his wife, for first lessons in satyagraha. Some historians such as Angela Woollacott and Kumari Jayawardena state that even though Gandhi often and publicly expressed his belief in the equality of sexes, yet his vision was one of gender difference and complementarity between them. Women, to Gandhi, should be educated to be better in the domestic realm and educate the next generation. His views on women's rights were less liberal and more similar to puritan-Victorian expectations of women, states Jayawardena, than other Hindu leaders with him who supported economic independence and equal gender rights in all aspects.

Gandhi's experiment with abstinence went beyond sex, and extended to food. He consulted the Jain scholar Rajchandra, whom he fondly called Raychandbhai. Gandhi began abstaining from cow's milk in , and did so even when doctors advised him to consume milk. Gandhi tried to test and prove to himself his brahmacharya. The experiments began some time after the death of his wife in February At the start of his experiment, he had women sleep in the same room but in different beds.

He later slept with women in the same bed but clothed, and finally, he slept naked with women. In April , Gandhi referenced being naked with several "women or girls" in a letter to Birla as part of the experiments. Manu stated that the experiment had no "ill effect" on her. Gandhi also shared his bed with year-old Abha, wife of his grandnephew Kanu. Gandhi would sleep with both Manu and Abha at the same time. Those who went public said they felt as though they were sleeping with their aging mother. According to Sean Scalmer, Gandhi in his final year of life was an ascetic , and his sickly skeletal figure was caricatured in Western media.

However, Gandhi said that if he would not let Manu sleep with him, it would be a sign of weakness. Some of his staff resigned, including two of his newspaper's editors who had refused to print some of Gandhi's sermons dealing with his experiments. Gandhi spoke out against untouchability early in his life. In a major speech on untouchability at Nagpur in , Gandhi called it a great evil in Hindu society but observed that it was not unique to Hinduism, having deeper roots, and stated that Europeans in South Africa treated "all of us, Hindus and Muslims, as untouchables; we may not reside in their midst, nor enjoy the rights which they do".

According to Christophe Jaffrelot , while Gandhi considered untouchability to be wrong and evil, he believed that caste or class is based on neither inequality nor inferiority. In , Gandhi began a new campaign to improve the lives of the untouchables, whom he began to call harijans , "the children of god". Ambedkar described him as "devious and untrustworthy". While in Poona, a bomb was thrown by an unidentified assailant described only as a sanatani in the press [] at a car belonging to his entourage but Gandhi and his family escaped as they were in the car that was following.

Gandhi later declared that he "cannot believe that any sane sanatanist could ever encourage the insane act The sorrowful incident has undoubtedly advanced the Harijan cause. It is easy to see that causes prosper by the martyrdom of those who stand for them. In , Ambedkar announced his intentions to leave Hinduism and join Buddhism. These views contrasted with those of Ambedkar. Gandhi and his associates continued to consult Ambedkar, keeping him influential. Ambedkar worked with other Congress leaders through the s and wrote large parts of India's constitution in the late s, but did indeed convert to Buddhism in His approach, too, to untouchability differed from Ambedkar's, championing fusion, choice, and free intermixing, while Ambedkar envisioned each segment of society maintaining its group identity, and each group then separately advancing the "politics of equality".

Ambedkar's criticism of Gandhi continued to influence the Dalit movement past Gandhi's death. According to Arthur Herman, Ambedkar's hatred for Gandhi and Gandhi's ideas was so strong that, when he heard of Gandhi's assassination, he remarked after a momentary silence a sense of regret and then added, "My real enemy is gone; thank goodness the eclipse is over now". Gandhi rejected the colonial Western format of the education system. He stated that it led to disdain for manual work, generally created an elite administrative bureaucracy. Gandhi favoured an education system with far greater emphasis on learning skills in practical and useful work, one that included physical, mental and spiritual studies. His methodology sought to treat all professions equal and pay everyone the same.

Gandhi called his ideas Nai Talim literally, 'new education'. He believed that the Western style education violated and destroyed the indigenous cultures. A different basic education model, he believed, would lead to better self awareness, prepare people to treat all work equally respectable and valued, and lead to a society with less social diseases. Nai Talim evolved out of his experiences at the Tolstoy Farm in South Africa, and Gandhi attempted to formulate the new system at the Sevagram ashram after In his autobiography, Gandhi wrote that he believed every Hindu child must learn Sanskrit because its historic and spiritual texts are in that language.

Gandhi believed that swaraj not only can be attained with non-violence, but it can also be run with non-violence. A military is unnecessary, because any aggressor can be thrown out using the method of non-violent non-co-operation. While the military is unnecessary in a nation organised under swaraj principle, Gandhi added that a police force is necessary given human nature. However, the state would limit the use of weapons by the police to the minimum, aiming for their use as a restraining force. According to Gandhi, a non-violent state is like an "ordered anarchy". On returning from South Africa, when Gandhi received a letter asking for his participation in writing a world charter for human rights, he responded saying, "in my experience, it is far more important to have a charter for human duties.

Swaraj to Gandhi did not mean transferring colonial era British power brokering system, favours-driven, bureaucratic, class exploitative structure and mindset into Indian hands. He warned such a transfer would still be English rule, just without the Englishman. Democracy meant settling disputes in a nonviolent manner; it required freedom of thought and expression. For Gandhi, democracy was a way of life. Some scholars state Gandhi supported a religiously diverse India, [] while others state that the Muslim leaders who championed the partition and creation of a separate Muslim Pakistan considered Gandhi to be Hindu nationalist or revivalist.

In an interview with C. Andrews, Gandhi stated that if we believe all religions teach the same message of love and peace between all human beings, then there is neither any rationale nor need for proselytisation or attempts to convert people from one religion to another. In Gandhi's view, those who attempt to convert a Hindu, "they must harbour in their breasts the belief that Hinduism is an error" and that their own religion is "the only true religion". He stated that spiritual studies must encourage "a Hindu to become a better Hindu, a Mussalman to become a better Mussalman, and a Christian a better Christian.

According to Gandhi, religion is not about what a man believes, it is about how a man lives, how he relates to other people, his conduct towards others, and one's relationship to one's conception of god. Gandhi believed in the sarvodaya economic model, which literally means "welfare, upliftment of all". To both, according to Bhatt, removing poverty and unemployment were the objective, but the Gandhian economic and development approach preferred adapting technology and infrastructure to suit the local situation, in contrast to Nehru's large scale, socialised state owned enterprises.

To Gandhi, the economic philosophy that aims at "greatest good for the greatest number" was fundamentally flawed, and his alternative proposal sarvodaya set its aim at the "greatest good for all". He believed that the best economic system not only cared to lift the "poor, less skilled, of impoverished background" but also empowered to lift the "rich, highly skilled, of capital means and landlords".

Violence against any human being, born poor or rich, is wrong, believed Gandhi. Gandhi challenged Nehru and the modernisers in the late s who called for rapid industrialisation on the Soviet model; Gandhi denounced that as dehumanising and contrary to the needs of the villages where the great majority of the people lived. Gandhi called for ending poverty through improved agriculture and small-scale cottage rural industries.

Gandhi refused to endorse the view that economic forces are best understood as "antagonistic class interests". Further, believed Gandhi, in a free nation, victims exist only when they co-operate with their oppressor, and an economic and political system that offered increasing alternatives gave power of choice to the poorest man. While disagreeing with Nehru about the socialist economic model, Gandhi also critiqued capitalism that was driven by endless wants and a materialistic view of man. This, he believed, created a vicious vested system of materialism at the cost of other human needs, such as spirituality and social relationships.

He believed that a better economic system is one which does not impoverish one's culture and spiritual pursuits. Gandhism designates the ideas and principles Gandhi promoted; of central importance is nonviolent resistance. A Gandhian can mean either an individual who follows, or a specific philosophy which is attributed to, Gandhism. Sankhdher argues that Gandhism is not a systematic position in metaphysics or in political philosophy.

Rather, it is a political creed, an economic doctrine, a religious outlook, a moral precept, and especially, a humanitarian world view. It is an effort not to systematise wisdom but to transform society and is based on an undying faith in the goodness of human nature. There is no such thing as "Gandhism", and I do not want to leave any sect after me. I do not claim to have originated any new principle or doctrine. I have simply tried in my own way to apply the eternal truths to our daily life and problems The opinions I have formed and the conclusions I have arrived at are not final. I may change them tomorrow. I have nothing new to teach the world.

Truth and nonviolence are as old as the hills. Gandhi was a prolific writer. This is an interesting dream. Dreaming of other planets often relates to exploration of our unconscious and can be very positive and increase our self-awareness. What you bring back would relate to what you are bringing into your consciousness. Who you give it to could relate to different aspects of self. The girl would relate to your anima, the unconscious feminine aspect of self and the father in law could relate to your inner critic or authority. They are so divine and fresh so I would relate this to something very healthy, special and spiritual for you. Green may relate to the heart chakra if this is a spiritual dream which relates to connections with others and love.

Green could also relate to newness or growth. Giving these items to aspects of self would relate to more insight into these sides of self and your nurturing of these parts of w you. This dream sounds like it means a lot to you. Your mother could represent your mother's influence or an aspect of self you associate with your mother. Since she is driving, this would show me that this influence is what is driving your life's direction right now. You are on your way to church so this may relate to spiritual matters although does not need to. Speeding could mean you are making reckless decisions and are moving too fast in life. Since you aren't driving, I would wonder if you feel like you need to keep up and move faster.

Car accidents could relate to a conflict- spiritual, a conflict of ideas, etc. If this were my dream, I would want to identify what is colliding, what is conflicting? The white car could be associated with innocence and the blue car could be associated with depression or personal expression. This dream would prompt me to re-evaluate what I am doing in life and look to resolve any issues or any decisions I have made that may not be working as planned. It sounds like you had a dream about a doodle! What it an angry doodle? Doodles can often reflect our emotions. Since black is associated with what is unconscious for us and mysterious, it could be that what is just beyond your comprehension is scrambled and not making sense to you just yet.

This dream may reflect how your processing information and moving towards gaining insights. Last night I dreamt of being in a white car with my mother in the drivers seat. We were on our way to church and as she sped too fast down the road, she was looking at the houses and ignoring my plea to be careful. We smashed into the back of the blue car in front of us and then parked up on some grass under a shelter to phone the insurance company. This dream gives me the impression that you are perceiving something as dangerous and threatening due to those colors. Dreaming of something with two heads could relate to conflicted thoughts about the idea. Spiders can be a very positive symbol and are usually feminine but here you sound like you may be fearing it.

Since the carpet and going down a step are highlighted, it gives me the impression that matters of the heart need more of your attention. Have you been overthinking or overanalyzing? This dream may be telling you to get out of your own head and start to acknowledge deeper feelings. I was sitting on some carpet staring at a two-headed spider that was super close to me.

The spider was the same color as the carpet: red, black, and yellow. It just crawled a few feet down one step into another room with the same carpeting and i woke up. Hair changes can reflect changes in thinking patterns. Perhaps she is noticing, or has experienced herself, a significant change in mindset that has led to this change in lifestyle. You may also represent an aspect of self that she identifies with your experience. Since cars relate to our direction in life, it sounds like this dream is reflecting an old direction that may need some changes. You are in the passenger seat so it sounds like you are being too passive and are not feeling in control over your direction.

What is positive is that you are able to stop and your life is not out of control. You parked your car so perhaps you are finding you are in type of break or pause within your life. This may be a good time to re-evaluate things and determine what your next direction should be. Seeing your car broken into and smashed may relate to you feeling violated, attacked, and sabotaged in some way. Your life's path may be in need of repair and some TLC. If I had this dream, I would attempt to focus on my life's direction, my current goals, the need to empower myself,and get myself back on the track I truly want to be on.

So do I dare say my first interpretation of the hot pink laptop could relate to online dating or cyber sex? I was in a beige old "boat" car one I'd never be caught dead in! I was in the passenger seat with no one at the wheel, but I was somehow comfortable as I looked down the road and saw that it was a straight shot for some time. As we neared a stop light intersection I knew the car needed to slow down or stop, but I also knew that if I tried to get into the passenger seat it would throw off the balance of the car and I'd begin to swerve.

So as I neared the intersection, I reached down to the break and pressed it down hard and just in time to come to a halt at the stop light. Earlier, I had passed my truck a red Tacoma. I had parked it in a "safe" place near a friend's place, but when I passed it I saw that it had been broken into, the windows smashed and the driver door was wide open. But since I no one was driving I couldn't stop. To be dancing on frozen emotions, may relate to how you deal with emotional issues. It sounds like emotions are repressed. Do you skate around issues? Dance can be a way of expressing and the skater is wearing blue- a color that may relate to self-expression or depression. Perhaps there are emotions that need to flow more readily for you?

I don't know something happened. I started following you yesterday. It didn't show up. Anyway, I am following you again. I am a writer,seo expert and blogger. I can publish your interview in the Mag I work for. Also promote you, coz u've been very kind. Good karma gives good rewards. Now, it's my turn. I'd be happy if you follow me back on twitter.

We can maintain touch. Anyway, I would like to tell you that whenever I see the butterfly symbol or a meditating Shiva something good happens. I am experiencing growth at the moment and somewhat abundance as well. So, may be it is related to it. The fairy godmother reminds me of my late grandmother. I am not in a relationship at present. But I must admit that I had met a very interesting person last year. Someone whom I would like to get close to but I can't reveal much online. If I can find you on FB it would be better. But thanks for your help!! It sounds like your fairy godmother could represent something spiritual to you- your higher self, gaining assistance from a higher power associated with the feminine. She assists you by creating butterflies.

Water is often associated with emotions, our unconscious and maternity. Butterflies are already associated with transformation and spirituality but to have them transformed from water is a double symbol. The two butterflies meeting could mean a few things. You could be yearning and beginning to find your spiritual path and are currently going under a spiritual transformation. The two butterflies could be an emphasis on this symbol or they could be symbolizing the need to integrate two ideas into one-- I do not know much about Hindu beliefs but perhaps you are finding your current beliefs are a hybrid between a few different Hindu disciplines.

The butterflies may also show you that you are seeking a marriage rooted within spirituality. It sounds like spirituality and your religious identity are important to you and you have a need to have this identity permeate all aspects of your life-- including relationships. I am a freelancer writer and actress by profession. What about seeing a fairy godmother who makes the two butterflies meet? I saw two droplets getting turned into two butterflies by the fairy godmother.

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