# data[].attributes.headline
It provides an explanation for why good people suffer and wicked people prosper

# data[].attributes.subject
It provides an explanation for why good people suffer and wicked people prosper

# data[].attributes.attachment_link.description
Past life regression therapy for adults with Carol Bowman. Guidance on children's spontaneous past life memories. Readings and research on practical reincarnation.

# data[].attributes.attachment_link.readable_text
The following description of "Soul Survivor" was provided to ABC News by the publisher, Hachette Book Group.

"Soul Survivor: The Reincarnation of a World War II Fighter Pilot" is the story of James Leininger, who -- a little more than two weeks after his second birthday -- began having blood-curdling nightmares that just would not stop. When James began screaming out recurring phrases like, "Plane on fire! Little man can't get out!" the Leiningers finally admitted that they truly had to take notice.

When details of planes and war tragedies no two-year-old boy could know continued -- even in stark daylight -- Bruce and Andrea Leininger began to realize that this was an incredible situation. "Soul Survivor" is the story of how the Leiningers pieced together what their son was communicating and eventually discovered that he was reliving the past life of World War II fighter pilot James Huston. As Bruce Leininger struggled to understand what was happening to his son, he also uncovered details of James Huston's life -- and death -- as a pilot that will fascinate military buffs everywhere.

In "Soul Survivor," we are taken for a gripping ride as the Leiningers' belief system is shaken to the core, and both of these families come to know a little boy who, against all odds and even in the face of true skeptics, harbors the soul of this man who died long ago.

Click here to read Primetime's 2005 report on Leininger's incredible story.

Click Below to browse inside the book and read more.

# data[].attributes.attachment_link.title
Boy Relives Past of World War II Fighter Pilot

# data[].attributes.attachment_link.description
The following description of "Soul Survivor" was provided to ABC News by the publisher, Hachette Book Group. "Soul Survivor: The Reincarnation of a World War II Fighter Pilot" is the story of James Leininger, who -- a little more than two weeks after his second birthday -- began having blood-curdling nightmares that just would not stop.

# data[].attributes.attachment_link.title
THE TRIMURTI Brahma the Creator Vishnu the Preserver Shiva the Destroyer

# data[].attributes.attachment_link.description
Trimurti. The Hindu doctrine that Brahma, Vishnu, Shiva (Creator, Preserver, and Destroyer, respectively) are three forms or representations of the Ultimate Reality, Brahman. The doctrine developed around 1000 CE in an attempt to drawtogether various religious beliefs into something more unified.

# data[].attributes.body
In the West, we tend to think of time moving forwards in a line (like a timeline) from past to future. In the East, time is more commonly thought of as cyclical: days, weeks, cycles of the moon, seasons, years and lifetimes begin, end and then begin again. In Hindu mythology, even Universes are born, die and are reborn.

# data[].attributes.body
Literally means 'action' but includes the idea that there are natural consequences to actions which occur both in this life and in the next. Karma ensures that those who live bad lives pay for it at some point and those who live good lives are rewarded.

# data[].attributes.body
Escape from the cycle of reincarnation, when the atman once again becomes one with Brahman

# data[].attributes.body
The cycle of birth, death and rebirth

# data[].attributes.body
The 'soul'; a spark of Brahman which has taken on existence as an individual

# data[].attributes.body
The ultimate reality; the ground of all being; the universal soul. Brahman is neither male nor female, and yet both. Brahman is neither person nor force, and yet both.. Brahman is in everything. Brahman is everything.

# data[].attributes.body
You will need to know in outline the work of Gandhi in using non-violence to fight injustice

# data[].attributes.attachment_link.readable_text
Satyagraha ( Sanskrit: सत्याग्रह; satya: " truth", āgraha: " insistence" or " holding firmly to"), or holding firmly to truth, or truth force, is a particular form of nonviolent resistance or civil resistance. Someone who practices satyagraha is a satyagrahi.

The term satyagraha was coined and developed by Mahatma Gandhi (1869-1948), who practiced satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements.

The terms originated in a competition in the news-sheet Indian Opinion in South Africa in 1906. Mr. Maganlal Gandhi, grandson of an uncle of Mahatma Gandhi, came up with the word "Sadagraha" and won the prize. Subsequently, to make it clearer, Gandhi changed it to Satyagraha. "Satyagraha" is a tatpuruṣa compound of the Sanskrit words (meaning "truth") and āgraha ("polite insistence", or "holding firmly to"). Satya is derived from the word "sat", which means "being". Nothing is or exists in reality except Truth. In the context of satyagraha, Truth therefore includes a) Truth in speech, as opposed to falsehood, b) what is real, as opposed to nonexistent (asat) and c) good as opposed to evil, or bad. This was critical to Gandhi's understanding of and faith in nonviolence: "The world rests upon the bedrock of satya or truth. Asatya, meaning untruth, also means nonexistent, and satya or truth also means that which is. If untruth does not so much as exist, its victory is out of the question. And truth being that which is, can never be destroyed. This is the doctrine of satyagraha in a nutshell." For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non-violent methods. In his words:

In September 1935, a letter to P. K. Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849.

Gandhi described it as follows:

Contrast to "passive resistance"

Gandhi distinguished between satyagraha and passive resistance in the following letter:

I have drawn the distinction between passive resistance as understood and practised in the West and satyagraha before I had evolved the doctrine of the latter to its full logical and spiritual extent. I often used "passive resistance" and "satyagraha" as synonymous terms: but as the doctrine of satyagraha developed, the expression "passive resistance" ceases even to be synonymous, as passive resistance has admitted of violence as in the case of the suffragettes and has been universally acknowledged to be a weapon of the weak. Moreover, passive resistance does not necessarily involve complete adherence to truth under every circumstance. Therefore it is different from satyagraha in three essentials: Satyagraha is a weapon of the strong; it admits of no violence under any circumstance whatsoever; and it ever insists upon truth.

There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience.

Gandhi says:

Defining success

Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends of historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong-doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e.g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi would count this a partial success.

Means and ends

The theory of satyagraha sees means and ends as inseparable. The means used to obtain an end are wrapped up in and attached to that end. Therefore, it is contradictory to try to use unjust means to obtain justice or to try to use violence to obtain peace. As Gandhi wrote: "They say, 'means are, after all, means'. I would say, 'means are, after all, everything'. As the means so the end. Separating means and ends would ultimately amount to introducing a form of duality and an inconsistency at the core of Gandhi's non-dual (Advaitic) conception.

Gandhi used an example to explain this: "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 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." Gandhi rejected the idea that injustice should, or even could, be fought against "by any means necessary"-if you use violent, coercive, unjust means, whatever ends you produce will necessarily embed that injustice. However, in the same book Gandhi admits that even though his book argues that machinery is bad, it was produced by machinery, which he says can do nothing good. Thus, he says, "sometimes poison is used to kill poison" and for that reason as long as machinery is viewed as bad it can be used to undo itself.

Satyagraha versus duragraha

The essence of satyagraha is that it seeks to eliminate antagonisms without harming the antagonists themselves, as opposed to violent resistance, which is meant to cause harm to the antagonist. A satyagrahi therefore does not seek to end or destroy the relationship with the antagonist, but instead seeks to transform or "purify" it to a higher level. A euphemism sometimes used for satyagraha is that it is a "silent force" or a "soul force" (a term also used by Martin Luther King Jr. during his famous " I Have a Dream" speech). 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 contrasted satyagraha (holding on to truth) with "duragraha" (holding on by force), as in protest meant more to harass than enlighten opponents. He 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."

Civil disobedience and non-cooperation as practised under satyagraha are based on the "law of suffering", a doctrine that the endurance of suffering is a means to an end. This end usually implies a moral uplift or progress of an individual or society. Therefore, the non-cooperation of satyagraha is in fact a means to secure the cooperation of the opponent that is consistent with truth and justice.

When using satyagraha in a large-scale political conflict involving civil disobedience, Gandhi believed that the satyagrahis must undergo training to ensure discipline. He wrote that it is "only when people have proved their active loyalty by obeying the many laws of the State that they acquire the right of Civil Disobedience."

He therefore made part of the discipline that satyagrahis:

1. Appreciate the other laws of the State and obey them voluntarily

2. Tolerate these laws, even when they are inconvenient

3. Be willing to undergo suffering, loss of property, and to endure the suffering that might be inflicted on family and friends

This obedience has to be not merely grudging, but extraordinary:

Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle, but as a universal solvent for injustice and harm.

He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):

1. Nonviolence (ahimsa)

2. Truth - this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true

3. Not stealing

4. Non-possession (not the same as poverty)

5. Body-labour or bread-labour

6. Control of desires (gluttony)

7. Fearlessness

8. Equal respect for all religions

9. Economic strategy such as boycott of imported goods (swadeshi)

On another occasion, he listed these rules as "essential for every Satyagrahi in India":

1. Must have a living faith in God

2. Must be leading a chaste life, and be willing to die or lose all his possessions

3. Must be a habitual khadi weaver and spinner

4. Must abstain from alcohol and other intoxicants

Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:

1. Harbour no anger.

2. Suffer the anger of the opponent.

3. Never retaliate to assaults or punishment; but do not submit, out of fear of punishment or assault, to an order given in anger.

4. Voluntarily submit to arrest or confiscation of your own property.

5. If you are a trustee of property, defend that property (non-violently) from confiscation with your life.

6. Do not curse or swear.

7. Do not insult the opponent.

8. Neither salute nor insult the flag of your opponent or your opponent's leaders.

9. If anyone attempts to insult or assault your opponent, defend your opponent (non-violently) with your life.

10. As a prisoner, behave courteously and obey prison regulations (except any that are contrary to self-respect).

11. As a prisoner, do not ask for special favourable treatment.

12. As a prisoner, do not fast in an attempt to gain conveniences whose deprivation does not involve any injury to your self-respect.

13. Joyfully obey the orders of the leaders of the civil disobedience action.

Satyagraha theory also influenced many other movements of nonviolence and civil resistance. For example, Martin Luther King Jr. wrote in his autobiography about Gandhi's influence on his developing ideas regarding the Civil Rights Movement in the United States:

Like most people, I had heard of Gandhi, but I had never studied him seriously. As I read I became deeply fascinated by his campaigns of nonviolent resistance. I was particularly moved by his Salt March to the Sea and his numerous fasts. The whole concept of Satyagraha ( Satya is truth which equals love, and agraha is force; Satyagraha, therefore, means truth force or love force) was profoundly significant to me. As I delved deeper into the philosophy of Gandhi, my skepticism concerning the power of love gradually diminished, and I came to see for the first time its potency in the area of social reform. ... It was in this Gandhian emphasis on love and nonviolence that I discovered the method for social reform that I had been seeking.

In view of the Nazi persecution of the Jews in Germany, Gandhi offered satyagraha as a method of combating oppression and genocide, stating:

If I were a Jew and were born in Germany and earned my livelihood there, I would claim Germany as my home even as the tallest Gentile German might, and challenge him to shoot me or cast me in the dungeon; I would refuse to be expelled or to submit to discriminating treatment. And for doing this I should not wait for the fellow Jews to join me in civil resistance, but would have confidence that in the end the rest were bound to follow my example. If one Jew or all the Jews were to accept the prescription here offered, he or they cannot be worse off than now. And suffering voluntarily undergone will bring them an inner strength and joy [...] the calculated violence of Hitler may even result in a general massacre of the Jews by way of his first answer to the declaration of such hostilities. But if the Jewish mind could be prepared for voluntary suffering, even the massacre I have imagined could be turned into a day of thanksgiving and joy that Jehovah had wrought deliverance of the race even at the hands of the tyrant. For to the God-fearing, death has no terror.

When Gandhi was criticized for these statements, he responded in another article entitled "Some Questions Answered":

In a similar vein, anticipating a possible attack on India by Japan during World War II, Gandhi recommended satyagraha as a means of national defense (what is now sometimes called "Civilian Based Defense" (CBD) or " social defence"):

# data[].attributes.attachment_link.description
Satyagraha ( Sanskrit: सत्याग्रह; satya: " truth", āgraha: " insistence" or " holding firmly to"), or holding firmly to truth, or truth force, is a particular form of nonviolent resistance or civil resistance. Someone who practices satyagraha is a satyagrahi.

# data[].attributes.body
Rebirth of the atman in a different body. The process is driven by the illusion of maya, under which the atman seeks individual existence. The kind of new life into which the atman is born is determined by karma