It may not be moved verbatim except for translation only and to take the original researchers' consent

The COPE Guideline says that this is only acceptable if you make this very clear to the journals involved and give clear reference to the first publication.

Yes absolutely, since I'm doing it all the time as you see here Article 4rd updated Version: Peace Manifesto: What is the Grand Unif...

Peace-Manifesto: What is the ethical-spiritual and universal world formula, the Grand Unifying Theory? Does ancient Indian knowledge lead us to an intercultural world peace formula? Does it have an impact on physics, metaphysics, biology and our absorption of spiritual healing power, etc.? 11/27/24 Chris K. Früh – Intercultural-philosophy-institute.ch / guna.ch / emailATyogapsychologie.ch (Summary of the Peace Manifesto on one sheet of paper, printed on both sides. The page numbers refer to the free downloadable ebook at: guna.ch/yoga.pdf – Sources for the Gunas and synonyms; e.g. Bhagavad Gita 2.45, chapters 14-18, Bhagavad Purana 11.15.28, 11.25.2–5, 12.8.46) First of all: What is the physical, spiritual and universal world formula, this “Grand Unifying Theory”? The “Gunas”, to which the Bhagavad Gita (p. 3) devotes over three chapters, have an impact on metaphysics, on consciousness, its respective forms of life, but also on physics, as time factors of ● emergence, creation (Raja), ● existence, preservation maintenance (Sattva) and ● decay, destruction (Tama, p. VIII). Let us begin with a simple, everyday example: our teeth and, in this comparison, first look at the synonyms for the Sanskrit umbrella term Sattva (from Sat = being): ● Existence / preservation / maintenance: In order to preserve our teeth, we must clean them, then they are beautiful, healthy, and attractive, and we enjoy them and also become fearless of the dentist. But we must first know that and also have the wisdom and our mindfulness and self-control to carry out this cleaning and care rhythmically and regularly. It is the same in music; Beauty is tactful and a regular oil change also keeps the car engine running (for further synonyms see p. 31 ff and 64 ff). ● Decay and destruction: But if we come home every day intoxicated on drugs (or drunk), then we forget to brush our teeth and soon our teeth are dirty, sick, disgusting, rotten; and we suffer and are afraid of the dentist. These are synonyms for Tama, the thought transmitter that holds us down and wants to prevent us from ethical-spiritual evolution. ● Creation: In order for the dentist to “create” new teeth, we first have to “acquire” the money, go to work and/or exploit something (raw materials etc.): These are synonyms for Raja, the marginal intermediate stage (p. 63) of the working person, because: “People have to eat (and work :-)!” (p. 65). The knowledge of this natural and timeless scale of ethics, which is described, for example, in the millennia-old Bhagavad Gita, is not outdated, but rather timeless. It is timeless and old and yet always relevant – and especially today of the utmost urgency for all of us, for our spiritual evolution: This trinitarian world view of the three Gunas is illustrated with further examples: Just as a three-legged transistor controls the dual/digital computer world, the three Gunas are now above material duality. This means that what is really good or goodness can only be precisely defined in this trinity (p. 31)! Let us try to illustrate this graphically, because these Gunas are always mixed in different ways in our changing, temporary world: They are the umbrella terms for all characteristics and can thus be compared to the primary colors or color diodes in a screen, which can display an infinite number of beautiful or ugly images; ● Red for Raja: origin, creation, exploitative passion, ● Yellow for Sattva: existence, preservation and healing, goodness, happiness, joy, peace, health and wisdom, etc. and ● Blue for Tama: decay and destruction and degenerating ignorance (on the graphic below, and on the website Yogapsychologie.ch, or in the e-book on Guna.ch/yoga.pdf) The knowledge of this intercultural-natural scale of ethics, which is described in the millennia-old Bhagavad Gita (S V ff), is not outdated, but rather it is timeless and of utmost necessity: ● 1.: We, the conditioned souls, are ourselves the cause of our karmic radius of freedom and live here as if in an amusement park, in a kind of virtual reality for training and testing our free will (within the respective karmic radius of freedom) in (we hope) the direction of our ethical evolution, in the direction of non-violence and Prema, the all-encompassing love. Our intercultural world peace formula of the Grand Unifying “Theory” for the material universe is thus: S = Vs + R + T + Z, or: Vs = S - R - T - Z (Vs = Visuddha-Sattva, S = souls, R = Raja-Guna, T = Tama-Guna, Z = time, as the constantly remixing element of these Gunas).

● 2.: In the liberated state of the souls, Visuddha Sattva is S = Vs, since the unmixed pure form of Sattva is the eternal spiritual good (NityaSattva, Gita 2.45) that is worth striving for. Sattva has its root in Sat = eternal. Therefore, the word Guna (mixture) is omitted from the word Visuddha Sattva. The Visuddha-Sattva is now ”the wood we are made of” and our eternal spiritual nature, and so is pure all-encompassing love Prema, our actual, eternal, real uncovered nature. ● 3. When pure, spiritual love (Nitya-Prema-Sattva) comes into contact with exploitative passion (Raja-Guna), it turns into lust, and when it comes into contact with destructive ignorance (Tama- Guna), it turns into hatred. The exploitative passion and the destructive ignorance are only temporary, material conditions that only temporarily cover the living being, the eternal spiritual souls. Even if, from our materially conditioned perspective, this can last a very long time. From the perspective of the liberated living being, all these quartillion+ lives, in all the possible life forms, are only an infinitely short period of time. ● 4. On our liberated plane of pure, unmixed Sattva, after having left the gross and subtle bodies, one has only a spiritual body of Visuddha Sattva, selfless and all-embracing love, without the slightest trace of exploitative passion and destructive ignorance. The word body, however, is poorly chosen in this context, for one must understand that the spiritual soul is no different from the spiritual body. The yogi, the true artist and the true philosopher are all searching for one and the same substance; the pure form of Visuddha-Sattva, because it is the “place” or state where the three aspects of cultural life meet in their pure form: 1. Truth, 2. Enjoyment and 3. Spirituality (Tattva, Rasa, Yoga): Tattva = Truth, Wisdom, Science, Philosophy etc. and Rasa = Enjoyment, Taste, Art, Music, Poetry etc. Yoga = Connection, Spirituality, Healing, Religion etc. (Sanskrit: Yoga = yoke, connecting, Latin: Religare = reconnecting). The Self-realization and highest stage of perfection is now Visuddha- Sattva, which is achieved when the Yogi has understood and realized the principle of Rasa-Tattva: an omnipresent Truth, unmixed Beauty and all-embracing Love, which is only possible in free will. ● 5. The universal ethical scale of the three Gunas is of divine origin as the world peace formula and also the “creative design” of a world joy formula in the origin, nature, meaning, purpose and goal of the universe. NityaSattva is the characteristic of the personal aspect of the absolute truth (p. 11). The first verse of Sri Isopanishad is in this sense: “Om purnam adah purnam...: If the Absolute is to be absolute, then it must contain all that is found in its parts, i.e. it must contain a holistic, healing personal and loving aspect in addition to its impersonal aspect, otherwise we would have something more than the Absolute. The spiritual joy and the eternal, spiritual sphere are attained through the pure virtue of Nitya-Vishudda-Sattva. ● 6. Pure Sattva, i.e. Prema, all-embracing love and the strict avoidance of unnecessary violence, is the definition and ethical development of the true culture of humanity. And this brings us to our formulas for peace found in the Sanskrit texts. Gandhi was inspired, for example, by the Bhagavad Gita with its formula for peace in verse 2.45: “The Vedas (ancient Indian scriptures) mainly deal with the manifestations of the material nature of the three Gunas that occasionally mix (p. 32). Transcend all these illusory mixtures and be free from the material dualities and manifestations! Do not worry about illusory security and be anchored in the true self, in the NityaSattva (eternal, all-good Sattva healing current) of the “Atmavan”, the individual soul!” This formula is further explained in the Bhagavad Purana 12.8.46: “The place of fearlessness and eternal existence is the characteristic and direct, liberating and healing spiritual energy (“Sattvam”) of the all-good personal aspect of the Absolute. Exploitative passion (Raja) and destructive, degenerating ignorance (Tama) are only His indirect material energies, which exist only in the material (= transitory) and illusory world; we never consider these as His personal energy and divine attribute!” And we have an explanation of this verse from Jiva Goswami, an Indian philosopher 1513 –1598, in his Sat Sandarba in Bhakti Sandarba Anuccheda 103/38, p. 73): “Sattva-Guna is always a little mixed with Raja-Guna and Tama-Guna in the transitory and illusory material world. If we let our emotional body (the Citta, p. 67) be cleansed of the shell of the materially mixed and impure Sattva-Guna with the pure, eternal and divine healing current, then we will soon be on our real, genuine, spiritual and liberating, i.e. healthy, level of NityaSattva (the eternal goodness of the soul, as in Bhagavad Gita 2.45). (The page numbers refer to the free downloadable e-book at: guna.ch/yoga.pdf – More information about Jyotish, Ancient Indian Ayurvedic Astrology (AAA), the “source code of the matrix”, the scientific, mathematical proof of Guna, Karma, reincarnation and God and last but not least; setting the attitude to the Sattva healing current at: guna.ch)

Ikbal Hussain Ahmed

thank you for your response.

So, it is only possible if I clarify that it is a translation, not an original work, am I right?

My understanding is this: First, Depending on copyright (traditional mode) of your original paper you shall need to inform the publisher/get consent from them/get written permission from them to translate. In case of Open access, if it is CC BY/CC BY-SA/CC BY-NC you can translate without permission and still need to follow the licence terms for attribution and further license. If it is CC BY-ND, you shall need explicit permission to translate.

Second, when you send the new article to another journal you need clarify to them that this is a secondary work and describe the purpose of it. The ethical purpose of translation is to reach wider readership or to reach readers which are not covered by the first publication.

well put dear Ikbal Hussain Ahmed

Thank you so much for your thorough explanation.

Dear Zahra Kashkaki, you are welcome, and thank you. I got some food for thought from this discussion thread. Thank You