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Harmony Forum

Peace from Harmony
Leo Semashko. Gandhicracy. Introduction





Gandhian Varnas/Spherons:

New democracy, Nonviolence, Global Peace,

Nature Rescue and Humanity Survival.

(Authors list is below)




In English: https://peacefromharmony.org/?cat=en_c&key=929

In Russian: https://peacefromharmony.org/?cat=ru_c&key=829

The true peacemaking soft force of the Gandhian varnas/spherons in their new democracy
inspires and unites us within 15 years for the victory of global peace over war, militarism and violence.



Citizens of Earth!

In 100 seconds from global nuclear suicide [10] of the NATO Barbarossa II [11],

Unite in the new, Gandhian democracy of spherons/varnas for global peace, harmony, nonviolence, love, truth, freedom, equality, fraternity, justice, the nature salvation and humanity survival!



"Gandhica" as the Basis and Bridge to the "Gandhicracy"

The GHA model of new peacebuilding democracy, based o­n the Mahatma Gandhi spheral teaching of non-violence and therefore called Gandhicracy [9], is created entirely within the framework of a modern, scientific and statistically based reconstruction of this doctrine, which is detailed in the GHA ninth book, briefly called Gandhica [1]. (In turn, it is based o­n the previous fundamental research of the spheres and spherons of social production in the GHA book Global Peace Science [2]) Our Introduction to the new book is composed as a systematic review of Gandhica, revealing the spiritual roots of Gandhicracy, from which it grows, so we pay special attention to the analysis of Gandhi's original thoughts. (All quoted texts of Gandhi are published in a special section Gandhica [1, 157-166]).

The central place among them belongs to the idea of ​​the Gandhian varnas/spherons, constituting the deep, genetic, societal foundation of the Gandhian peacebuilding spheral democracy, excluding war - Gandhicracy. Without and outside the real social substance of spherons, it is impossible to understand, construct and exist the Gandhian model of democracy. Therefore, a review of Gandhica,its brief interpretation is a necessary introduction and an intellectual bridge to the GHA new book; and its introduction necessarily becomes a review and summary of the previous book, linking the two books into o­ne whole as a theoretical social foundation and a political superstructure of its governance.


Gandhi's Spheral Approach: Four Spheres of Society

Mahatma Gandhi was a forerunner of the spheral approach in social philosophy and societal (deep and holistic) thinking, although it never used similar terms, which were later used by some sociologists, including in my book [3, 1992] independently from Gandhi. The spheral approach and thinking form the philosophical and worldview foundation of his theory and practice of nonviolence, which are most systematically represented in his book My Religion [4]. It is devoted to the logic and evolution of the spheral mental (cognitive and thinking) process of Gandhi. The most vivid confirmation and universal demonstration of Gandhi's fundamental spheral thinking is the 7th section of his book, which includes chapters 29-32 in the English original [4, 140-153]. This key section is widely cited and analyzed in detail both in the texts of the original source published in Gandhica and in several articles in it, intellectually permeating all its parts and articles.

Gandhi discovered and began a spheral approach for himself and humanity back in 1927, i.e. almost 100 years ago, to which the earliest references of this section belong [4, Ch. 29 et al.], developing it to the end of his life. All this time, the spheral approach/thinking remains unexplored in science, misunderstood and unused in society.

In the spheral system of society, Gandhi assigns a key role to religion, which permeates all spheres of society ... as an invisible whole [made up of the indivisible unity of its four spheres] social, economic, political and purely religious [4, 141]. Based o­n this philosophical, worldview premise of his vision, he makes a fundamental conclusion about non-violence / ahimsa: If it cannot be practised in all departments [spheres], it has no practical value. [4, 141]. Consequently, his ahimsa is as universal and integral as the four spheres of society are universal and integral in its indivisible whole [4, 141].


Social Equality of People through the Equality of Social Spheres:

Center of the Gandhian Doctrine of Varnas/Spherons and Nonviolence

The Gandhi's first conclusion about people within the framework of the spheral approach is that all men are equal in society, because each of its spheres in which people/spherons are engaged is equally necessary for society. Gandhi reiterates this fundamental idea of ​​equality of people in terms of employment many times in his works: it is because I believe in this inherent equality of allmenthatIfightthedoctrineofsuperioritywhichmanyofourrulers arrogatetothemselves.I have fought this doctrine of superiority in South Africa, i.e. since the first years of his independent life, always emphasizing, it is unmanly for any person to claim superiority over a fellow-being. [4, 142]. The equal need of the spheres for society, as well as the spheral equality of people/spherons in it, becomes a sociologically justified fact, when four qualitatively different products/resources of a society - PIOT (people, information, organization, things), without which neither society can exist in general, not every single person in it are determined. The absence, "zero" of any of these resources, as well as the corresponding sphere producing them, makes the existence of society and a human impossible. This is the fundamental reason for their equality, as well as for the equality of people/spherons employed in these spheres (below).

The differentiation of PIOT resources and their complex cybernetic dialectics of direct and feedback connections became theoretically and empirically evidence later in the writings of many sociologists and cyberneticians of the second half of the last century and the beginning of the new [2; 3; 5; etc.]. The four spheres of social production (SP) are four equally necessary and sufficient segments/clusters of social autopoiesis that continuously produce equally necessary PIOTs in the corresponding equally necessary spheres everywhere, always and under any conditions. The resources of PIOT, as well as the spheres and spherons producing them, are absolute, equally necessary and sufficient, exhaustive social integrity/holism, sources of survival for each society and every person at all stages of their history, their o­ntogenesis and phylogenesis. The general biological inevitability of autopoiesis (self-production of the conditions for its survival) for all living species without exception, for the biosphere as a whole, including its anthroposphere, has been proved in biology by Maturana [6] and in sociology by Luhmann [7].


Gandhian Varnas/Spherons as Equal Classes of Employed People in the Spheres Constitutes "Newtonian Law of Universal Gravitation" in Society

The social equality of people in the teachings of Gandhi gains the highest theoretical and moral justification in his doctrine of "Varna and Caste, Law of Varna." Varna means pre-determination of the choice of man's profession [4, 169]. This means, in modern terminology, the predestination of constant spheral employment and its transient historical branch structure within the framework of a separate sphere of social production.

Varna Itisnotahumaninvention,butanimmutable law of naturethe statement of tendency that is ever present and at work like Newton's law of gravitation. Just as the law of gravitation existed even before it was discovered so did the law of varna. It was given to the Hindus to discover that law. Hindus by their discovery of this irresistible social tendency have been able to achieve in the spiritual field what no other nation in the world has achieved [4, 169].

Varna was discovered by the ancient Indian sages "seven great rishis", "divine fathers" about three thousand years ago [8]. The Rishis after incessant experiment and research arrived at this fourfold division [four varnas] [4, 169] by their employment in the relevant spheres of society. "Varnashrama,asIinterpretit,satisfiesthereligious,socialandeconomic needsofacommunity" [4, 170]. Varna thus conceived is no man-made institution but the law of life universally governing the human family [4, 171]. But if varna reveals the law of o­ne's being and thus the duty o­ne has to perform, it confers no right, and the idea of superiority or inferiority is wholly repugnant to it. All varnas are equal, for the community depends no less o­n o­ne than o­n another [4, 172].


Universalism of Varnas/Spherons and their Inevitability for Humanity as the Source

of all its Life Values: Peace, Harmony, Truth, Love, Happiness, etc.

Although Varnas are a discovery of Hinduism and India, but according to Gandhi's deep conviction, they make up the universal, global law of humanity in all its history. Varnas ensured peace and prosperity of India "several thousand years, during which the law of varnashrama worked without interruption." Varna thus conceived is no man-made institution but the law of life universally governing the human family.Fulfillmentofthelaw wouldmakelifelivable, would spread peace and content, end all clashes and conflicts, put an end to starvationandpauperization,solvetheproblemof populationandevenend disease and suffering.

... ThoughthelawofvarnaisaspecialdiscoveryofsomeHinduseer,ithas universal application. Every religion has some distinguishing characteristic, but if it expresses a principle or law, it ought to have universal application. That is how I look at the law of varna. The world may ignore it today but it will have to accept it in the time to come. It ordains that everyone shall fulfil the law of o­ne's being by doing in a spirit of duty and service that to which o­ne is born. [4, 171-172]. Varna is the best form of insurance for happiness and for real religious pursuit [4, 170].


Castes as a Perversion of Varnas, Rejection of their Equality

and Statement of their Inequality:

Source of Degradation, Fall and Poverty of India, as well as other Peoples

Varna has nothing to do with caste.Down with the monster of caste that masquerades in the guise of varna. It is this travesty of varna that has degraded Hinduism and India. Our failure to follow the law of varna is largely responsible both for our economic and spiritual ruin. It is o­ne cause of unemployment and impoverishment, and it is responsible for untouchability and defections from our faith [4, 169]. When varna begins to be misinterpreted like unequal caste then "it leads to confusion of varna and ultimate disruption of society" [4, 171].

Today, nations are living in ignorance and breach of that law [of varnas equality] and they are suffering for it. The so-called civilized nations have by no means reached a state [of varnas development], which they can at all regard with equanimity and satisfaction [4, 171]. The varnas equality law is considered by Gandhi as a natural advantage and a necessary consequence of Indias greatest achievement: among the many ideas with which India has enriched world culture, the idea of man's identity [equality] with the dumb creation is a unique o­ne. [4, 181].

There is no doubt about that. Western thinking, cognition and science still face the problem of equality, which defines peace, non-violence and social harmony, as an impregnable wall that Indian culture has seized almost since its inception, in particular in the equality of people through equal varnas. The moment we have restored real living equality between man and man, weshallbeableto establishequalitybetweenman andthewholecreation. When that day comes we shall have peace o­n earth and goodwill to men [4, 183]. This fundamental advantage of Indian culture was well understood by Gandhi, whose ideas are analyzed in detail in Gandhica.


Mutually Exclusive Caste System Ratings

and their Epistemological Sources

Gandhi was well aware of the fundamental importance of the doctrine of varnas/spherons, spheres and nonviolence based o­n them, not o­nly for India, but also for all humankind, which he emphasized many times. At the same time, he was well aware of the epistemological complexity of this doctrine, its innovative nature for traditional stagnant social science, unable to rise to the level of holistic knowledge of society from the perspective of the holistic spheral approach of varnas/spherons under the pressure of the prevailing totalitarian and militaristic ideologies of the past century, which do not tolerate any intellectual competition.

Therefore, for Gandhi there could not exist, in his time, any scientific support of his theory of varnas and nonviolence that made dominant in it the religious-ethical approach and the corresponding justification with all its humanistic virtues and scientific limits. They left its mark o­n this Gandhian doctrine, which limited it by level of scientific intuition and hypothesis. Gandhi well understood these own limitations, which he honestly and self-critical wrote about many times. This also explains many of his fluctuations in the evaluation of the caste system in comparison with the varnas system, with all its resolute rejection of the caste division of society and its vices.

This limitation was most pronounced in his comparison of caste and class. Man being a social being has to devise some method of social organization. We in India have evolved caste; they in Europe have organized class. Neither has thesolidarityandnaturalnessofafamilywhichperhapsisaGod -ordained institution. If caste has produced certain evils, class has not been productive of anything less... The beauty of the caste system is that it does not base itself upon distinctions of wealth possessions.

Money, as history has proved, is the greatest disruptive force in the world...Caste is but an V extension of the principle of the family.Both are governed by blood and heredity... The spirit behind caste is not o­ne of arrogant superiority; it is the classification of different systems of self - culture. It is the best possible adjustment of social stability and progress... It is difficult to imagine a better harmonious human adjustment. Caste does not connote superiority or inferiority. It simply recognizes different outlooks and corresponding modes of life. But it is no use denying the fact that a sort of hierarchy has been evolved in the caste-system.

I have frequently said that I do not believe in caste in the modern sense. It is an excrescence and a handicap o­n progress. Assumption of superiority by any person over any other is a sin against God and man. Thus caste, in so far as it connotes distinctions in status, is an evil. In the eye of religion, all men are equal. Learning, intellect or riches do not entitle o­ne to claim superiority over those who are lacking in these [4, 173-174].

The Gandhian comparison of two evils: caste and class, as well as emphasizing the advantages of caste over the class, clearly illustrates its epistemological limits and preferences. Gandhis contradiction in mutually exclusive assessments of caste, either as a key flaw and monster of India, responsible for its fall, or as a source of stability, progress ... and harmonious human adjustment is caused by the lack of a scientific theory of varnas/spherons and their empirical, statistical evidence at Gandhi.

The lack of a scientific platform in the varnas doctrine and their nonviolence, as well as reliance o­n the evaluation of caste o­nly o­n religious and ethical grounds gives rise to a confusion of the caste and varna concepts. Therefore, of the two evils of social organization: castes or classes, Gandhi chooses the lesser, being convinced that the true good for all is not castes/classes, but o­nly varnas/spherons. But the dynamics of this contradiction are unequivocal: from the initial glorification of the castes advantages over classes in 1920 to their crushing criticism and complete denial in favor of varnas/spherons after 7-15 years, but within the Gandhis framework of epistemological limits, which he is well aware of.


Gandhian Doctrine of Nonviolence Varnas/Spherons:

the Light of their Eternal Truth and Epistemological Limits

The Gandhian doctrine derives from the highest religious and moral values ​​of Hinduism, which, in his opinion, are akin to all world religions. He constantly emphasizes these sources of his worldview and meaning in life, while at the same time he is well aware of both their limitations and their own limitations in their knowledge, commitment and following them in life.

The ideals that regulate my life are presented for acceptance by mankind in general... [but] I claim to be no more than an average man with less than average ability ... My uniform experience has convinced me that there is no other God than Truth. And if every page of these chapters does not proclaim to the reader that the o­nly means for the realization of Truth is Ahimsa [through the law of equal varnas], I shall deem all my labour in writing these chapters to have been in vain. And, even though my efforts in this behalf may prove fruitless, let the readers know that the vehicle, not the great principle, is at fault. After all, however sincere my strivings after Ahimsa may have been, they have still been imperfect and inadequate.

The little fleeting [intuitive] glimpses, therefore, that I have been able to have of Truth [of the law of equal varnas/spherons] can hardly convey an idea of the indescribable lustre of Truth, a million times more intense than that of the sun we daily see with our eyes. In fact what I have caught is o­nly the faintest glimmer of that mighty effulgence [of the law of equal varnas/spherons]. But this much I can say with assurance, as a result of all my experiments, that a perfect vision of Truth [of the law of equal varnas/spherons] can o­nly follow a complete realization of Ahimsa [not in separate, but in all spheres].

To see the universal and all-pervading Spirit of Truth face to face o­ne must be able to love the meanest of creations as o­neself. And a man who aspires after that cannot afford to keep out of any field of life. That is why my devotion to truth has drawn me into the field of politics; and I can say without the slightest hesitation, and yet in all humility, that those who say that religion has nothing to do with politics do not know what religion means...

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 [of varnas/spherons] are as old as the hills. All I have done is to try experiments in both o­n as vast a scale as I could do. In doing so I have sometimes erred and learnt by my errors. Lifeanditsproblemshavethusbecometomesomany experiments in the practice of truth and non-violence...

My faith in truth and non-violence [of varnas/spherons] is ever growing, and as I am ever trying to follow them in my life I too am growing every moment. I see new implications about them. I see them in a newer light every day and read in them a newer meaning... IfIcansaysowithoutarroganceandwithduehumility,mymessageand methods are, indeed, in their essentials for the whole world... I lay claim to nothing exclusively divine in me. I do not claim prophetship. I am but a humble seeker after Truth and bent upon finding It... I am really too ambitious to be satisfied with a sect for a following, for I represent no new truths. I endeavour to follow and represent truth as I know it. I do claim to throw a new light o­n many an old truth [of equal varnas/spherons and their non-violence] [4, 186-190].

The ingenious revelations of Gandhis self-reflection highlight the inevitably intuitive nature of his vision of varnas/spherons through fleeting glimpses of truth in the absence of their solid, fundamental knowledge, justified by world statistics and first deployed in the GHA Gandhica [1]. They receive their continuation and political development in all spheres through the model of "new democracy" in the GHA "Gandhicracy" [9]. Together, both of these books give the Gandhian doctrine of nonviolence of equal varnas/spherons the second birth as fundamental science and global political practice, defining them (varnas/spherons) as universal reality, the source of the greatest force of non-violence of mankind, genetic societal substance and social actors harmony, universal peace and their new democracy in the new century. Both books, preserving and enhancing the humanistic, religious and ethical meaning of the Gandhian teaching of non-violence, transform it into a justified and understandable science, accessible for use in all spheres of life of every nation and humanity as a whole.


Gandhica: Philosophical Commentary

Gandhica gives an exhaustive explanation of both the sociological identity of the societal equality structure of Gandhi's varnas and GHA spherons shared by almost a century-long interval/lag, as well as gnoseological/scientific differences in their understanding, interpretation and justification. Gandhi relied solely o­n the individual experience of his own heroic life experiments of a religious and moral nature. He was deprived of collective scientific experience, including the experience of statistical researches of spherons/varnas, which appeared o­nly almost 30 years after his death and still remains not recognized in the stagnant social science.

Gandhica fills this gap of the Gandhian doctrine, providing its intuitive and ingenious glimpses of truth with fundamental scientific knowledge and a substantially new manner of thinking (Einstein) of the spheres and spherons of humanity. At the same time, Gandhica proves that the great world value of the Gandhian Varna doctrine, which consists in recognizing their fundamental social equality, ensuring the prosperity and spiritual rise of ancient India, outweighs and neutralizes all its partial and transient epistemological limits and shortcomings.

The key attribute of the four varnas/spherons equality in Gandhica allows us to define the corresponding social philosophy as four-dimensional / tetra pluralism of four equally necessary for each other and together sufficient for the integrity/holism of society at all its levels of spheres and the spherons occupied in them. The absence of at least o­ne of the spheres and the spheron occupied in it deprives society of a vital resource and therefore makes the life/existence of society and each person impossible.

Therefore, among spheres and spherons there are no primary o­nes, there are no generators of all others and completely determine all others. It does not exclude the priority of people as the o­nly active resource/subject, which, however, is able to manifest its activity/life o­nly through all other spheral resources and in no other way, without which it is impossible. Pluralism of equally necessary spheres/spherons excludes all monism as false consciousness, one-sided imbalance, bias, as an unscientific, ideologically biased and historically transient worldview, which is proved in detail in Gandhica based o­n the Gandhian concept of four equal varnas/spherons.

Gandhian society and its democracy is a nonviolent third way for the development of humanity, alternative to the capitalist and communist paths that are antagonistic o­n the partial ownership issue, but identical, in essence, in their violence/militarism and their partial ideologies of false consciousness, serving to partial and transient classes claiming world domination. The third path preserves all the constructive achievements of the previous two and integrates them into itself as they are important to it.

Based o­n the equal necessity and equal service of each spheron/varna to everyone, as a source of social being, mutual love, peace, nonviolence, harmony, justice, brotherhood of humanity as o­ne family of nations are born between them at the genetic level. This is brilliantly disclosed by Gandhi, scientifically substantiated and proven in Gandhica, which reveals Gandhian teaching in a wider context and channelize it into more accurate modern scientific terminology. In particular that is extremely important, the key term varnas is replaced in Gandhica with the modern key term spherons, which is defined in detail in it. Such advantages allow Gandhica to become a full-fledged mental preface to the Gandhicracy.

The total inequality of people, their different ethnic groups, nations, peoples, groups, classes and their associations in the history of humanity has been and remains an inexhaustible source of their constant hostility, hatred, violence, wars, discrimination, exploitation, deception, and robbery of each other. Total inequality almost completely suppresses the societal equality of spherons, which, however, persists invisible to the simple depth of social life, ensuring the humanity survival. The infant society ignorant in its knowledge, ignoring in its ignorance the reality/substance of equal spherons and their Newtonian law of universal gravitation as the greatest force of non-violence of mankind, quietly evolves to its decline, degeneration and suicide - shameful self-destruction in the global nuclear genocide/ecocide. Up to which in our time o­nly 100 seconds remain [10] with the full readiness of NATO to start its Barbarossa II [11].

However, today neither the traditional society of total inequality, nor its partial militaristic disharmonious thinking of this inequality, nor its traditional militaristic democracy with this suicidal thinking, generously financing militaristic suicide, but not paying a cent for its peaceful survival stubbornly does not see this deadly situation for humanity today. o­nly restoration and revival o­n an innovative scientific basis of conscious societal equality of spherons in all spheres and dimensions in the new Gandhian peace-building spheral democracy - "Gandhicracy" [9] is able to ensure the survival of humanity and the preservation of nature.

Only it is able to return the truth of being and ensure the humanity survival o­n the basis of a substantially new manner of thinking by the spheres/spherons of this democracy, laid down by the ingenious Gandhian teaching of non-violence of equal varnas/spherons, which are scientifically disclosed and substantiated in Gandhica. This is its historical meaning and purpose. The Gandhian law of equal varnas/spherons in Gandhicracy as a new peace-building democracy provides a political end to all wars, violence and militarism o­n earth and the eternal life of global peace from their harmony.

Political Resume.

The call to unite in the new, Gandhian democracy of the spherons,

To rule out war

Traditional democracy was capable of 75 years, after WWII, by Hamburg account, o­nly to fight, to finance militarism, the invention and production of new weapons of mass destruction and to fuel the arms race. At the same time, it was absolutely incapable and powerless, with complete paralysis of political will, to advance global peace both in solidarity of scientific theory and in real world practice, which led humanity to the very brink of genocide/ecocide, from which it is o­nly separated today 100 seconds [10]. The eternal peace remains for her an impossible dream, from which it moves farther, the more, in the full readiness of a new war, Barbarossa II [11].

This democracy/power and its nurtured militarism have brought humankind 75 years to the extremes of global nuclear suicide and grown to its full logical self-denial. History requires their replacement if humanity wants to survive. Gandhi was the first to find and propose replacing them through ancient Indian varnas, the objective law of which is as global and inevitable as the "Newtonian law of universal gravitation." The GHA over 15 years of research has developed, statistically substantiated and raised this law to the level of science of spherons and spheral Gandhian democracy, which excludes war. Its model deploys in the tenth book "Gandhicracy" [9], the basis of which is the previous book [1]. They are connected as a bridge, the proposed Introduction with a detailed analysis of the fundamental original doctrine of the Gandhi varnas/spherons.

The Introduction serves, first of all, as an objective invitation of our peacemaking friends to co-authorship and uniting in a new book. It invites also all world citizens to unite in the peacemaking movement for a new, Gandhian democracy that excludes war. This appeal is stated above. The introduction reveals the quintessence of the Gandhian doctrine of non-violence in its true peacemaking force of the Gandhian varnas/spherons, which is the o­nly o­ne capable of ensuring the survival of humanity in the victory of global peace over war and militarism. This truth is verified by the history of India, all the life experiences of Gandhi and the global statistics in the GHA for 15 years [1, 41-88]. Therefore, peacemakers and citizens of the Earth do not have a more fundamental and inspiring optimistic truth to unite the most diverse peacemaking efforts in all countries, spheres, dimensions and vectors. The practical optimism of the real victory of global peace over war and militarism is provided by the Gandhian firm conviction that o­nly Gandhian, spheral, non-violent democracy - Gandhicracy can understand, master and scientifically use the truth of peacemaking soft power of varnas/spherons. This is the best worldview, philosophical and political platform for uniting not o­nly peacemakers, but also all citizens of the world and all peoples in all their social diversity for the sake of saving the planet, life and humanity o­n it.

The GHA new book is designed to open a democratic non-violent path to global peace and the eradication of war, violence and militarism through the evolutionary Gandhian transformation of traditional democracy. The last is ineradicable, 75 years after the bloodiest WWII, remains to this day militaristic, generously financing war and militarism, but excluding any financing for global peace, as if it would come down like manna from heaven o­n the verge of a total nuclear war with a known outcome of global genocide/ecocide. It is known that it is 100% prepared and o­nly 100 seconds are left before it, which constantly shrink like shagreen skin. As history has shown, this partial democracy is incapable of living without war and without constant "shameful self-destruction" of its parts and of itself as a whole, in the final analysis.

To this traditional militaristic democracy, leading to the "shameful self-destruction" of humanity, there is no other, equally effective and fundamental alternative, confirmed by history and science, besides Gandhicracy.

The moral duty and responsibility of humanitarian scholars and peacemakers in this critical situation is not o­nly to unite themselves, but also to call o­n all world citizens and their organizations to unite based o­n Gandhian democracy, which excludes war.



Invited Coauthors into the Introduction and Book:

64 peacemakers and scientists from 27 countries

Leo Semashko, philosopher, GHA leader, Russia https://peacefromharmony.org/?cat=ru_c&key=286

John Avery, Nobel prize, Denmark,


Mairead Maguire, Nobel prize, Ireland


Adolfo Pérez Esquivel, Nobel prize, Argentina


Maitreyee Roy, Sociologist, India https://peacefromharmony.org/?cat=en_c&key=481

Daisaku Ikeda, Buddhist leader, Japan


Maria C. Azcona, psychologist, Argentina  +


Johan Galtung, sociologist, Norway


Susana Roberts, poet, Argentina  +


Noam Chomsky, linguist, USA


Théa Marie Robert, poet, France   +


Bernard Scott, cybernetician, Britain https://peacefromharmony.org/?cat=en_c&key=255

Ayo Ayoola-Amale, jurist, Ghana


Subhash Chandra, GHA leader, India  +


Olga Kashina, statistician, Russia   + https://peacefromharmony.org/?cat=ru_c&key=757

Roger Kotila, psychologist, USA


Delasnieve Daspet, lawyer, Brazil


David Krieger, attorney, USA


Ellen Brown, banking, USA


Ernesto Kahan, doctor, Israel  +


Diana Johnstone, political writer, USA


Michel Chossudovsky, economist, Canada


Rebecca Gordon, philosopher, USA


James A. Lucas, writer, USA


Alagan Annamalai, Gandhi peacemaking, India


John Mecklin, editor, USA


Rana P.B. Singh, geographer, India  +


Michael D. Knox, psychologist, USA


Ashok Chakravarthy, poet, India https://peacefromharmony.org/?cat=en_c&key=286

John W. Whitehead, jurist, USA


Alexander Semashko, manager, Russia  +


F. William Engdahl, economist, Germany


Rudolph Siebert, sociologist, USA   +


Henry A. Giroux, educator, Canada


Lucas Pawlik, cybernetician, Austria  


Ronald Paul, politician, USA


Takis Ioannides, historian, Greece   +


Michael Brenner, international affairs, USA


Guy Crequie, philosopher, France  +


S. Brian Willson, sociologist, USA, Nicaragua


Pravat Dhal, statistician, India    +

Dave Lindorff, investigative reporter, USA


Habyarimana Heli, sociologist, Rwanda,  +


Eric Zuesse, historian, USA


Glenn Sankatsing, ecologist, Aruba, LA  +  https://peacefromharmony.org/?cat=en_c&key=909

Manlio Dinucci, geopolitical scientist, Italy


Bishnu Pathak, peacemaker, Nepal  +


Robert M. Weir, writer, USA


Michael Hudson, economist, USA


Paul Craig Roberts, economist, USA


Stephen Amoah, statistician, Ghana


Robert J. Burrowes, sociologist, Australia   -


Andrey Smirnov, philosopher, Russia  +


Adam Greenwell, producer, New Zealand  +


Vladislav Krasnov, historian, USA  +


Kurt Johnson, priest, USA


Matjaž Mulej, cybernetician, Slovenia  +


Norman Kurland, economist, USA


Noor Larik, statistician, Pakistan  +


Ananta Giri, sociologist, India


Gopala Mariappan, sociologist, Malaysia


Christopher Black, jurist, Canada


Debidatta Aurobinda Mahapatra, historian, USA

Vladimir Lepsky, cybernetician, Russia




1.Semashko L. (Ed.) and 82 GHA coauthors from 25 countries. Mahatma Gandhi. Nonviolence Starting Point. Spherons Genetics and Statistics. Gandhica. (Gandhica, 2019, 240 pp., In Russian, English and French): https://peacefromharmony.org/?cat=en_c&key=848

2.Semashko L. (Ed.) and 173 GHA coauthors from 34 countries. Global Peace Science (GPS, 2016, 616 pp.): https://peacefromharmony.org/docs/global-peace-science-2016.pdf

3.Semashko L. Spheral Approach, 1992: https://peacefromharmony.org/docs/leo-semashko-spheral-approach-1993.pdf

4.Gandhi, M. My Religion, 1955.: http://gandhisevagramashram.org/pdf-books/my-religion.pdf

5.Semashko, L. Sociology for Pragmatists. Textbook for the university students. Part 1, St.-Petersburg, 1999. 376 p. (in Russian). 


6.Maturana, H., Varela, F. Autopoiesis: the organization of the living, 1973// Maturana H., Varela F. Autopoiesis and Cognition. Boston, 1980. P. 63134.

7.Luhmann, N. Introduction to Systems Theory. M.: Publishing House Logos, 2007.

8.Rishis. https://en.wikipedia.org/wiki/Rishi

9.Semashko L. (Ed.) and GHA coauthors. Gandhicracy-2020: The 21st Century Peace/Nonviolence/Life Democracy: https://peacefromharmony.org/?cat=en_c&key=907

10.Mecklin J. Closer than ever: It is 100 seconds to midnight 2020 Doomsday Clock Statement. Bulletin of the Atomic Scientists:


11.Black C. Operation Barbarossa II: Setting The Stage For War: https://peacefromharmony.org/?cat=en_c&key=930



In process




Gandhicracy. Introduction. - Invitation to unite in it.

Its discussion and approval in 3 days, until March 7


Dear GHA members, peacemaking friends,

The GHA has embarked o­n the active phase of writing the tenth book in 15 years "Gandhicracy", a detailed preliminary content of which is published here:


We started with the Introduction of this book, in which we wanted to collect brief reviews o­n the previous book - Gandhica. It contains a theoretical platform and an empirical / statistical justification of the Gandhian varnas/spherons as the social foundation of the new democracy - Gandhian, peace-building, spheral, excluding the war, which we called Gandhicracy. However, with individual reviews o­n Gandhica we did not succeed. Therefore, we offer a collective draft of the Introduction (in the attachment 10 p. and o­n the website:

https://peacefromharmony.org/?cat=en_c&key=929), with the aim of uniting like-minded peacemakers in it, to edit, supplement, discuss and approve it by your YES or NO during 3 days, until March 7, inclusive.

The Introduction has many functions. First, this is a substantive invitation of our friends, peacemakers, to co-authorship and uniting in a new book. Here, as in any matter, the first step is half the way, although the beginning is dashing misfortune is our Introduction.

The proposed draft of the Introduction reveals to you the general meaning / purpose of the new book and its Gandhian mental foundation. This Introduction opens up several possibilities for each of you:

1. You can edit and/or supplement it with your ideas and include your books and articles in its bibliography,

2. You can write an independent short (1-page) review of Gandhica, which will be published as an addition to our Introduction,

3. You can simply approve it and free yourself from writing it,

4. You can refuse to participate in it, but promise to write a separate article in our book in 2-4 pages in 1-2 months,

5. You can refuse both the Introduction and the article, but allow our editor to include in the book o­ne of your articles in our editing with your final approval,

6. You can completely refuse to participate in this book for any reason and say NO so that we can exclude your email from our subsequent mailings and not bother you.

However, silence of any of you will be for us a sign of your participation in the book, the form and character of which you have not yet determined for yourself, and we will wait, within reasonable limits, for 2-3 months to manage to publish our book in December.

We will be grateful to you for any of the proposed choices listed and appreciate any of your motivated responses, all of which will be published o­n the website and in the book.

Thank you very much for your understanding and response. With the hope that the true peacemaking force of the Gandhian varnas/spherons will inspire and unite us in the victory for global peace over war and militarism.

The best wishes for peace from their harmony through Gandhian democracy,

Dr, Leo Semashko

GHA Founder and Honorary President






(Simple YES or Approve will be indicated by + in the invite list)





Introduction, shortest version


Dear co-authors,

Thank you very much for your Introduction approval, which did not meet any objection, but found about half of the positive responses was published (or marked in the co-authors list by +) with it here: https://peacefromharmony.org/?cat=en_c&key=929. But more than half took time out to think that is also natural for this unprecedented book.

Despite the Introduction approval, it will improve and rewrite. Now I am pleased to send you the shortest version (500+ words, 1 page, attached) of this Introduction as the quintessence of the Gandhian doctrine of non-violence. Each co-author can use it or its fragments in his article for the new book to show your knowledge of ​​the Gandhian doctrine key idea, without knowledge and citation of which no article in the new book can do. What do you think of this version? Is it better or worse than the previous, long version of 10 pages? What are your suggestions? In the coming days I will discuss with the every author separatelythe proposed articles or their titles, contents and deadlines.

Best wishes,





Gandhian Varnas/Spherons:

Global Peace, Nonviolence and Humanity Survival

By Dr. Leo Semashko


This is about the book [1] dedicated to the Mahatma Gandhi 150th anniversary as research result of the Global Harmony Association [2] peacemaking organization members last year.


Gandhi's Spheral Approach:

Four Spheres as Peace and Nonviolence Foundation

Gandhi was a forerunner of the spheral approach in social philosophy and societal (deep and holistic) thinking, although he never used similar terms.It is foundation of his theory and practice of nonviolence as he wrote in My Religion [3].

Gandhi discovered this approach in 1927, almost 100 years ago [4, Ch. 29]. In the society spheral system he assigns a key role to religion, which permeates all [four] spheres of society ... as an invisible whole social, economic, political and purely religious. Based o­n this, he makes universal conclusion about nonviolence/ahimsa: If it cannot be practised in all departments [spheres], it has no practical value. [3, 141].


Social Equality of People through Social Spheres Equality

Gandhi approves all men are equal in society, because each of its spheres in which people are engaged is equally necessary for it. Gandhi reiterates this principal idea of ​​ people equality in terms of employment many times: it is because I believe in this inherent equality of all men it is unmanly for any person to claim superiority over a fellow-being. [3, 142].


Gandhian Varnas/Spherons Equality Defined by Spheres Equality:

"Newtonian Law of Gravitation"

Gandhi explained social equality of people by four equal varnas/classes, which cover the entire population and are employed in four equal spheres. Therefore, they later received the name spherons. It gains the theoretical justification in his doctrine of "Varna and Caste, Law of Varna." Varna means pre-determination of the choice of man's profession [spheral employment]. Varna It is not a human invention, but an immutable law of naturethe statement of tendency that is ever present and at work like Newton's law of gravitation It was given to the Hindus to discover that law. [3, 169].

All varnas are equal, for the community depends no less o­n o­ne than o­n another. Varnas ensured peace and prosperity of India "several thousand years, during which the law of varnashrama worked without interruption."[3, 170-172].


Varnas/Spherons as Humanitys Sources of

Nonviolence, Peace, Harmony, Truth, Love

The Varnas/Spherons Newton's law is universal, global law of humanity in all its history. Varnais no man-made institution but the law of life universally governing the human family Fulfillmentofthislaw wouldmakelifelivable, would spread peace and consent, end all clashes and conflicts, put an end to starvationandpauperization,solvetheproblemof populationandevenend disease and suffering.... ThoughthelawofvarnaisaspecialdiscoveryofsomeHinduseer, ithas universal application The world may ignore it today but it will have to accept it in the time to come. [3, 170].

1.Semashko L. (Ed.) Mahatma Gandhi. Nonviolence Starting Point. Spherons Genetics and Statistics. Gandhica. Delhi, 2019, https://peacefromharmony.org/?cat=en_c&key=848

2.Global Harmony Association: https://peacefromharmony.org

3.Gandhi, M. My Religion, 1955.: http://gandhisevagramashram.org/pdf-books/my-religion.pdf




Hi Leo,

Congratulations for being a great leader regarding Gandhicracy.

I approvethe Introduction and will wait for your instructions.

Maria Cristina Azcona





Democracy is in decline around the world and Trump is part of the problem

By Ishaan Tharoor, March 5, 2020

For the 14th year in a row, a major annual report o­n the health of global democracy warned of its decline. In its survey evaluating 195 countries and 15 territories, Freedom House, a nongovernmental, nonpartisan advocacy organization established in 1941, found that political freedoms and civil liberties across the world are backsliding more often than they are improving...

See More

(or here: https://peacefromharmony.org/?cat=en_c&key=931)

Freedom House blames the USA first, but also China, India, and Russia...

That is why our GANDHICRACY initiative is so important!


W George Krasnow

President, RAGA, USA




Dear Léo,

Ok, Yes and 5: you can include in this text and in bibliography, the books and articles written by my care, which corresponds to the prospect for this book!

I would have however wished a later book establishing the link between large conciliators of peace: TOLSTOI, THOREAU, GANDHI, KING, MANDELA, IKEDA ..... Book which can be diffused by an international professional editor, and allowing an opening exceeding the contacts of our network.





, 15 . , , , , . , , , , , .


Dear Leo:

I approve the new project.

Best wishes

Your Rudi from the House of Mir

Rudolf Siebert,

Prof. Sociology and Religion, MichiganUniversity, USA



Dear Dr. Leo,

Yes, I wish your great activity for peace could change this world!

Kae Morii



Dear Leo and friends,

Sadly, I must advise that my existing commitments routinely overwhelm me

and so please, as you advise Leo: 'You can completely refuse to

participate in this book for any reason and say NO so that we can

exclude your email from our subsequent mailings and not bother you.'

Warmest regards,

Robert Burrowes



Our dear companions on the noble path of Gandhicracy,

Attached you find my essay o­n "Environmental Ethics and Gandhi" - loaded at my website (Ref. 491.19), but not yet published.
Feel free to publish it the way (full/ short/ edited.. whatever ways you think) in any of your volumes!

With thanks in anticipation, regards and greetings as ever...

Yours friendly and co-pilgrim o­n the path of Gandhicracy,

Prof. Rana P.B. Singh





Dr. Leo Semashko, GHA Founder and Honorary President,

& All GHA Fiends, Greetings from India, Congratulations to all.

YES! I approve & Support the project.

Gandhicracy-2020: Spherons Democracy is the 5th Gandhian Spiritual Revolution

from traditional democracy to Gandhian Spherons Democracy to achieve

Equal Social Justice and Universal Social Harmony in 21st century.

With Peace, Harmony & love,

Prof. (Dr.) Subhash Chandra, GHA President and Board Chairman,

GHA Ambassador of Peace and Disarmament from Harmony in India

http://www.peacefromharmony.org/?cat=en_c&key=583 M-09910241586


Respected Leo Sir and All Peace Aspirants,

Yes, I approve this Project.


Dr. Pravat Dhal,





Dear and respected o­ne Leo,

I fully approve the project; and assure to do my best of assistance and collaboration.

I have already sent my essay o­n Mahatma Gandhi.

With thanks in anticipation, regards and greetings.

Prof. Rana P.B. Singh




Dear Prof. Rana,

Thank you very much for your enthusiasm in support and participation in the Gandhicracy. Your highly motivated response were published along with other similar o­nes o­n the Introduction page here: https://peacefromharmony.org/?cat=en_c&key=929. As for your article, which I skimmed over, there is a fragment in it that corresponds to the boor theme and will be published in it after discussion and your approval of this fragment within a month. The advantage of your (like any) article in the new book would be your citations and references to the two previous GHA books: Global Peace Science and Gandhica, which constitute the theoretical, philosophical and worldview basis of the new book. Are these add-ons possible for you within a month?





Yes Dr Leo, go ahead, and be blessed.

Susana Roberts,



Yes, agree.

Dr. Noor M. Larik,




© Website author: Leo Semashko, 2005; © designed by Roman Snitko, 2005