Back | Next
PHILOSOPHY > THE MIND OF MAHATMA GANDHI > Truth is God
Truth Is God
I do dimly perceive that whilst everything around me is ever changing, ever-dying, there is underlying all that change a Living Power that is changeless, that holds all together, that creates, dissolves, and recreates. That informing Power or Spirit is God. And since nothing else I see merely through the senses can or will persist, He alone is.
And is this Power benevolent or malevolent? I see it as purely benevolent. For I can see, that in the midst of death life persists, in the midst of untruth truth persists, in the midst of darkness light persists. Hence I gather that God is Life, Truth, Light. He is Love. He is the Supreme Good.
I confess that I have no argument to convince through reason. Faith transcends reason. All I can advise is not to attempt the impossible. I cannot account for the existence of evil by any rational method. To want to do so is to be co-equal with God. I am, therefore, humble enough to recognize evil as such; and I call God long-suffering and patient precisely because He permits evil in the world. I know that He has no evil in Him and yet if there is evil, He is the author of it and yet untouched by it.
I know, too, that I shall never know God if I do not wrestle with and against evil even at the cost of life itself. I am fortified in the belief by my own humble and limited experience. The purer I try to become the nearer to God I feel myself to be. How much more should I be near to Him when my faith is not a mere apology, as it is today, but has become as immovable as the Himalayas and as white and bright as the snows on their peaks? (YI, 11-10-1928, pp340-1)
I know that I can do nothing. God can do everything. O God, make me Thy fit instrument and use me as thou wilt! (YI, 9-10-1924, p329)
I have not seen Him, neither have I known Him. I have made the world's faith in God my own and as my faith is ineffaceable, I regard that faith as amounting to experience. However, as it may be said that to describe faith as experience is to tamper with truth, it may perhaps be more correct to say that I have no word for characterizing my belief in God. (A, p206)
I am surer of His existence than of the fact that you and I are sitting in this room. Then I can also testify that I may live without air and water but not without Him. You may pluck out my eyes, but that cannot kill me. You may chop off my nose, but that will not kill me. But blast my belief in God, and I am dead.
You may call this a superstition, but I confess it is a superstition that I hug, even as I used to hug the name of Rama in my childhood when there was any cause of danger or alarm. That was what an old nurse had taught me. (H, 14-5-1938, p109)
I believe that we can all become messengers of God, if we cease to fear man and seek only God's Truth. I do believe I am seeking only God's Truth and have lost all fear of man.
I have no special revelation of God's will. My firm belief is that He reveals Himself daily to every human being, but we shut our ears to the 'still small voice'. We shut our eyes to the Pillar of Fire in front of us. I realize His omnipresence. (YI, 25-5-1921, pp161-2)
Some of my correspondents seem to think that I can work wonders. Let me say as a devotee of truth that I have no such gift. All the power I may have comes from God. But He does not work directly. He works through His numberless agencies. (H, 8-10-1938, p285)
Nature of God
He is a personal God to those who need His personal presence. He is embodied to those who need His touch. He is the purest essence. He simply is to those who have faith. He is all things to all men. He is in us and yet above and beyond us
He cannot cease to be because hideous immoralities or inhuman brutalities are committed in His name. He is long-suffering. He is patient but He is also terrible. He is the most exacting personage in the world and the world to come. He metes out the same measure to us that we mete out to our neighbors-men and brutes.
With Him ignorance is no excuse. And withal He is ever forgiving, for He always gives us the chance to repent.
He is the greatest democrat the world knows, for He leaves us 'unfettered' to make our own choice between evil and good. He is the greatest tyrant ever known, for He often dashes the cup from our lips and under cove of free will leaves us a margin so wholly inadequate as to provide only mirth for Himself at our expense.
Therefore it is that Hinduism calls it all His sport-lila, or calls it all an illusion-maya. We are not, He alone Is. And if we will be, we must eternally sing His praise and do His will. Let us dance to the tune of His bansi-lute, and all would be well. (YI, 5-3-1925, p81)
God is the hardest taskmaster I have known on this earth, and He tries you through and through. And when you find that your faith is failing or your body is failing you and you are sinking, He comes to your assistance somehow or other and proves to you that you must not lose your faith and that He is always at your beck and call, but on His terms, not on your terms. So I have found. I cannot really recall a single instance when, at the eleventh hour, He has forsaken me. (SW, p1069)
In my early youth I was taught to repeat what in Hindu scriptures are known as one thousand names of God. But these one thousand names of God were by no means exhaustive. We believe-and I think it is the truth-that God has as many names as there are creatures and, therefore, we also say that God is nameless and, since God has many forms, we also consider Him formless, and since He speaks to us through many tongues, we consider Him to be speechless and so on. And so when I came to study Islam, I found that Islam too had many names for God.
I would say with those who say God is Love, God is Love. But deep down in me I used to say that though God may be Love, God is Truth, above all. If it is possible for the human tongue to give the fullest description of God, I have come to the conclusion that, for myself, God is Truth.
But two years ago I went a step further and said that Truth is God. You will see the fine distinction between the two statements, viz., that God is Truth and Truth is God. And I came to the conclusion after a continuous and relentless search after Truth which began nearly fifty years ago.
I then found that the nearest approach to Truth was through love. But I also found that love has many meanings in the English language at least and that human love in the sense of passion could become a degrading thing also. I found too that love in the sense of ahimsa had only a limited number of votaries in the world. But I never found a double meaning in connection with truth and not even atheists had demurred to the necessity or power of truth.
But, in their passion for discovering truth, the atheists have not hesitated to deny the very existence of God-from their own point of view, rightly. And it was because of this reasoning that I saw that, rather than say that God is Truth, I should say that Truth is God. (YI, 31-12-1931, p427-8)
God is Truth, but God is many other things also. That is why I say Truth is God . Only remember that Truth is not one of the many qualities that we name. It is the living embodiment of God, it is the only Life, and I identify Truth with the fullest life, and that is how it becomes a concrete thing, for God is His whole creation, the whole Existence, and service of all that exists-Truth-is service of God. (H, 25-5-1935, p115)
Perfection is the attribute of the Almighty, and yet what a great democrat He is! What an amount of wrong and humbug He suffers on our part! He even suffers us insignificant creatures of His to question His very existence, though He is in every atom about us, around us and within us. But He has reserved to Himself the right of becoming manifest to whomsoever He chooses. He is a Being without hands and feet and other organs, yet he can see Him to whom He chooses to reveal Himself. (H, 14-11-1936, p314)
God Through Service
If I am to identify myself with the grief of the least in India, aye, if I have the power, the least in the world, let me identify myself with the sins of the little ones who are under my care. And so doing in all humility, I hope some day to see God-Truth-face to face. (YI, 3-12-1925, p422)
I am endeavoring to see God through service of humanity, for I know that God is neither in heaven, nor down below, but in every one. (YI, 4-8-1927, p247-8)
I am a part and parcel of the whole, and I cannot find Him apart from the rest of humanity. My countrymen are my nearest neighbors. They have become so helpless, so resourceless, so inert that I must concentrate on serving them. If I could persuade myself that I should find Him in a Himalayan cave, I would proceed there immediately. But I know that I cannot find Him apart from humanity. (H, 29-8-1936, p226)
I claim to know my millions. All the 24 hours of the day I am with them. They are my first care and last because I recognize no God except the God that is to be found in the hearts of the dumb millions. They do not recognize His presence; I do. And I worship the God that is Truth or Truth which is God through the service of these millions. (H, 11-3-1939, p44)
Guide and Protector
I have learned this one lesson-that what is impossible with man is child's play with God and if we have faith in that Divinity which presides on the destiny of the meanest of His creation, I have no doubt that all things are possible; and in that final hope, I live and pass my time and endeavor to obey His will.
Even in darkest despair, where there seems to be no helper and no comfort in the wide, wide world, His Name inspires us with strength and puts all doubts and despairs to flight. The sky may be overcast today with clouds, but a fervent prayer to Him is enough to dispel them. It is because of prayer that I have known no disappointment.
I have known no despair. Why then should you give way to it? Let us pray that He may cleanse our hearts of pettiness, meanness and deceit and He will surely answer our prayers. Many I know have always turned to that unfailing source of strength. (H, 1-6-1935, p123)
I have seen and believe that God never appears to you in person, but in action which can only account for your deliverance in your darkest hour. (H, 10-12-1938, p373)
Individual worship cannot be described in words. It goes on continuously and even unconsciously. There is not a moment when I do not feel the presence of a Witness whose eye misses nothing and with whom I strive to keep in tune.
I have never found Him lacking in response. I have found Him nearest at hand when the horizon seemed darkest in my ordeals in jails when it was not all-smooth sailing for me. I cannot recall a moment in my life when I had a sense of desertion by God. (H, 24-12-1938, p395)
What I want to achieve, what I have been striving and pining to achieve
, is self-realization, to see God face to face, to attain moksha. I live and move and have my being in pursuit of this goal. All that I do by way of speaking and writing and all my ventures in the political field are directed to this same end.
For it is an unbroken torture to me that I am still so far from Him, who, as I fully know, governs every breath of my life, and whose offspring I am. I know that it is the evil passions within that keep me so far from Him, and yet I cannot get away from them. (ibid, p xvi)
This belief in God has to be based on faith, which transcends reason. Indeed, even the so-called realization has at bottom an element of faith without which it cannot be sustained. In the very nature of things it must be so. Who can transgress the limitations of his being?
I hold that complete realization is impossible in this embodied life. Nor is it necessary. A living immovable faith is all that is required for reaching the full spiritual height attainable by human beings. God is not outside this earthly case of ours. Therefore, exterior proof is not of much avail, if any at all.
We must ever fail to perceive Him through the senses, because He is beyond them. We can feel Him if we will but withdraw ourselves from the senses. The divine music is incessantly going on within ourselves, but the loud senses drown the delicate music, which is unlike and infinitely superior to anything we can perceive or hear with our senses. (H, 13-6-1936, pp140-1)