What's a Good Life?

Along with reflections on his personal journey, the author articulates some of his co-ordinates for a Good Life.

My eyes can’t help zooming into the shopping carts of people around me in shopping-mall checkout lines. There are plentiful options of what and how much to buy. This cart example could be a metaphor for a good life, for a good life depends upon the choices we make. To live is to choose, but “to choose well”, says Kofi Annan, “you must know who you are and what you stand
for, where you want to go and why you want to get there.”

An ecological worldview is one that sees endless possibility

What keeps us creating, as societies, a world that we as individuals abhor, a world violating our deepest values and common sense? Why is poverty deepening and climate chaos quickening even though solutions to each are known? These are the most puzzling, most critical questions of our time.

Crafting a Chair

By Sudarshan Juyal

It began about six-seven years ago…

This article examines two basic aspects of mental perception which can be part of our training and educational processes – to live wisely on earth.

 

By Seetha Ananthasivan

A human being is part of the whole, called by us “Universe”, a part limited in time and space.” -- Albert Einstein

Happiness & The Art of Being

Can one define happiness? Can it be measured? Is it an individual’s inherent disposition? Are feelings of well-being linked to our earnings or situation in life? These are questions that humankind has been grappling with for eternity.

By Rema Kumar

What is DEEP Ecology?

Through deep experience, deep questioning and deep commitment emerges deep ecology

By Stephan Harding

In Hind Swaraj, Gandhi exhorts using ‘soul force’ as a means to seek ‘right livelihood’ – which is what real freedom is all about.

 

Gandhi's Hind Swaraj has for me, been the best teaching on real freedom. It teaches the gospel of love in place of hate. It replaces violence with self-sacrifice. It puts 'soul force' against brute force. For Gandhi, slavery and violence were not just a consequence of imperialism: a deeper slavery and violence were intrinsic to industrialism, which Gandhi called “modern civilisation”.