" Non-violence is the law of our species as violence is the law of the brute.” MK Gandhi

As in the matter of other issues or problems, the Gandhian approach and methodology to non-violent resistance is based in the Gandhian core values of ‘satya’ (truth), ‘marga’ (the purity of means and the interchangeability of ends and means)), ‘shraddha’ (faith in ahimsa and sathya (non-violence and truth)), ‘sarira parisrama’ (labor) and ‘samathva’ (equality of all).
These values, Gandhiji acknowledged, did not originate from him, but are “as old as the Himalayas themselves.” In fact, these values could be credited to Buddha and Jesus Christ of Nazareth. But non-violent resistance is indeed the original and real contribution of Gandhiji. 

Gandhiji’s approach to non-violence can be classified as under non-violence of the brave, non-violence of the expedient, and non-violence of the coward. It was an approach that was meant to be used only for public welfare and not for individual causes or selfish personal or group purposes.

Ideals: Gandhiji’s methodology is opposed to extremism, terrorism, conspiratorial techniques, secrecy in planning and promoting, in the execution of causes, ideologies etc, and fear of losses, assets, deaths, detentions and tortures. It is a methodology that lays stress on an uncompromising rigidity and outlook with regard to purity of means, and in the following ideals of resistance. 
- Hating the system and not the men in charge of the system. 
- Absolute freedom from fear.
-Faith\ confidence in one-self.
-Faith in the cause as some thing important for the collective welfare, freedom and dignity of the people.
-An abiding faith in God.
-Willingness to suffer, willingness to postpone or accept compromise*
-Absolute faith in the essential goodness of mankind.

*Thus self-suffering as a weapon to appeal directly to the divine spark in the heart of the opponent, was the goal of his resistance process.

Gandhiji recognized evil but no enmity. He believed that all discriminations are born out of fear and insecurity- including untouchability and racism. He firmly believed that injustice cannot be met by violence.

Influences: There were several varied influences on Gandhiji’s thought processes including the moderates from whom he borrowed/learned his liberal economic ideas, from the extremists his political radicalism and religious passion, from the Muslims (Turks and Arabs)- making an issue of common pressing problems for collective direct action, and from Tolstoy, resistance to western culture.

Qualifications required of a non-violent Satyagrahi: 
Faith in God, in himself and in his cause; truthfulness- based on lifting of oneself above all bitterness and hatred; purity of means at all costs; trust in the goodness of the opponent and in the essential goodness of humanity –the divine spark in all; and fearlessness in facing sufferings and brutalities from authorities.
Gandhiji classified fear under seven categories:
· Fear of disease.
· Fear of hurt-pain-loss of limbs.
· Fear of death.
· Fear of losing dear and near ones.
· Fear of dispossession.
· Fear of loss of reputation.
· Fear of displeasing /hurting others.
· Fear arising out of misinformation that results in misunderstanding!

Gandhiji advocated, “Never to acquiesce to evil.” If arrested, he said, go quietly to jail. If assaulted, bear cheerfully. If shot, die peacefully.

His methods of passive resistance included constructive sathyagraha (as in salt production), participatory sathyagraha, (prayers and fasts), and aggressive sathyagrahas like defying laws, picketing, non-payment of taxes and other collections by the state, burning foreign cloth etc.

Gandhian ideals are based on individual transformation. This implies the process of continuous reform-education- training-reflection and evaluation at various stages.

The need for re-education includes the processes of harmonization, reconciliation, promotion of universality of outlook, and self-inquiry (thinking for themselves-not just functioning as mirrors of the media), mastering egoism in its multi-dimensional aspects-individual/social/caste and communal/national and regional/linguistic and cultural). He also advocated the need to devote one hour a day to the reading of classics because that made heroes out of ordinary mortals!