SELECTED WORKS OF MAHATMA GANDHI >  VOL. IV - SELECTED LETTERS > SECTION ONE : SELECTED LETTERS > To C. F. Andrews
15. To C. F. Andrews
[Nadiad,]
July 6, 1918
MY DEAR CHARLIE,
I have your letters. I prize them. They give me only partial consolation. My difficulties are deeper than you have put them. All you raise I can answer. I must attempt in this letter to reduce my own to writing. They just now possess me to the exclusion of everything else. All the other things I seem to be doing purely mechani¬cally. This hard thinking has told upon my physical system. I hardly want to talk to anybody. I do not want even to write anything, not even these thoughts of mine. I am therefore falling back upon dictation to see whether I can clearly express them. I have not yet reached the bottom of my difficulties, much less have I solved them. The solution is not likely to affect my immediate work. But of the failure I can now say nothing. If my life is spared I must reach the secret somehow.
You say: "Indians as a race did repudiate it, bloodlust, with full consciousness in days gone by and deliberately took their choice to stand on the side of humanity." Is this historically true? I see no sign of it either in the Mahabharata or the Ramayana, not even in my favourite Tulsidas which is much superior in spirituality to Valmiki.1 I am not now thinking of these works in their spiritual meanings. The incarnations are described as certainly bloodthirsty, revengeful and merciless to the enemy. They have been credited with having resorted to tricks also for the sake of overcoming the enemy. The battles are described with no less zest than now, and the warriors are equipped with weapons of destruction such as could be possibly conceived by the human imagination. The finest hymn composed by Tulsidas in praise of Rama gives the first place to his ability to strike down the enemy... Then take the Mahomedan period. The Hindus were not less eager than the Mahomedans to fight. They were simply disorganized, physically weakened and torn by internal dissensions. The code of Manu prescribes no such renunciation that you impute to the race. Buddhism, conceived as a doctrine of universal forbearance, signally failed, and, if the legends are true, the great Shankaracharya did not hesitate to use unspeakable cruelty in banishing Buddhism out of India. And he succeeded ! Then the English period. There has been compulsory renunciation of arms but not the desire to kill. Even among the Jains the doctrine has signally failed. They have a superstitious horror of blood (shed), but they have as little regard for the life of the enemy as a European. What I mean to say is that they would rejoice equally with anybody on earth over the destruction of the enemy. All then that can be said of India is that individuals have made serious attempts, with greater success than elsewhere, to popularize the doctrine. But there is no warrant for the belief that it has taken deep root among the people.
You say further: "My point is that it has become an unconscious instinct, which can be awakened any time as you yourself have shown." I wish it was true. But I see that I have shown nothing of the kind. When friends told me here that passive resistance was taken up by the people as a weapon of the weak, I laughed at the libel, as I called it then. But they were right and I was wrong. With me alone and a few other co-workers it came out of our strength and was described as Satyagraha, but with the majority it was purely and simply passive resistance what they resorted to, because they were too weak to undertake methods of violence. This discovery was forced on me repeatedly in Kaira. The people here being comparatively freer, talked to me without reserve, and told me plainly that they took up my remedy because they were not strong enough to take up the other, which they undoubtedly held to be far more manly than mine. I fear that the people whether in Champaran or in Kaira would not fearlessly walk to the gallows or stand a shower of bullets and yet say, in one case, 'we will not pay the revenue', and in the other, 'we will not work for you'. They have it not in them. And I contend that they will not regain the fearless spirit until they have received the training to defend themselves. Ahimsa was preached to man when he was in full vigour of life and able to look his adversaries straight in the face. It seems to me that full development of body-force is a sine qua non of full appreciation and assimilation of Ahimsa.
I do agree with you that India with her moral force could hold back from her shores any combination of armies from the West or the East or the North or the South. The question is, how can she cultivate this moral force? Will she have to be strong in body before she can understand even the first principles of this moral force ? This is how millions blaspheme the Lord of the Universe every morning before sunrise.
"I am changeless Brahma,1 not a collection of the five elements—earth, etc.—I am that Brahma whom I recall every morning as the Spirit residing in the innermost sanctuary of my heart, by whose grace the whole speech is adorned, and whom the Vedas have described as—'Neti, neti' ".2
I say we blaspheme the Lord of the Universe in reciting the above verse because it is a parrot recitation without any consideration of its grand significance. One Indian realizing in himself all that the verse means is enough to repel the mightiest army that can approach the shores of India. But it is not in us today and it will not come until there is an atmosphere of freedom and fearlessness on the soil. How to produce that atmo¬sphere ? Not without the majority of the inhabitants feeling that they are well able to protect themselves from the violence of man or beast. Now I think I can state my difficulty. It is clear that before I can give a child an idea of moksha,3 I must let it grow into full manhood. I must allow it to a certain extent to be even attached to the body, and then when it has understood the body and so the world around it, may I easily demonstrate the transitory nature of the body and the world, and make it feel that the body is given not for the indulgence of self but for its liberation. Even so must I wait for instilling into any mind the doctrine of Ahimsa, i.e., perfect love, when it has grown to maturity by having its full play through a vigorous body. My difficulty now arises in the practical application of the idea. What is the meaning of having a vigorous body? How far should India have to go in for a training in arms-bearing? Must every individual go through the practice or is it enough that a free atmosphere is created and the people will, without having to bear arms, etc., imbibe the necessary personal courage from their sur¬roundings ? I believe that the last is the correct view, and, therefore, I am absolutely right as things are in calling upon every Indian to join the army, always telling him at the same time that he is doing so not for the lust of blood, but for the sake of learning not to fear death. Look at this from Sir Henry Vane. I copy it from Morley's Recollections (Vol. II) :
Death holds a high place in the policy of great communities of the world.... It is the part of a valiant and generous mind to prefer some things before life, as things for which a man should not doubt, nor fear to die.... True natural wisdom pursueth the learning and practice of dying well, as the very end of life, and indeed he hath not spent his life ill that hath learnt to die well. It is the chiefest thing and duty of life. The knowledge of dying is the knowledge of liberty, the state of true freedom, the way to fear nothing, to live well, contentedly, and peaceable.... It is a good time to die when to live is rather a burden than a blessing, and there is more ill in life than good.
"When his hour came, Vane's actual carriage on Tower Hill was as noble and resolute as his words" is Morley's commentary. There is not a single recruiting speech in which I have not laid the greatest stress upon this part of a warrior's duty. There is no speech in which I have yet said, "Let us go to kill the Germans." My refrain is, "Let us go and die for the sake of India and the Empire", and I feel that, supposing that the response to my call is overwhelming and we all go to France and turn the scales against the Germans, India will then have a claim to be heard and she may then dictate a peace that will last. Suppose further that I have succeeded in raising an army of fearless men, they fill the trenches and with hearts of love lay down their guns and challenge the Germans to shoot them—their fellow men—I say that even the German heart will melt. I refuse to credit it with exclusive fiendishness. So it comes to this, that under exceptional circumstances, war may have to be resorted to as a necessary evil, even as the body is. If the motive is right, it may be turned to the profit of mankind and that an ahimsaist may not stand aside and look on with indifference but must make his choice and actively co-operate or actively resist.
Your fear about my being engrossed in the political strife and intrigues may be entirely set aside. I have no stomach for them, least at the present moment, had none even in South Africa. I was in the political life because there through lay my own liberation. Montagu said, "I am surprised to find you taking part in the Political life of the country!" Without a moment's thought I replied, "I am in it because without it I cannot do my religious and social work," and I think the reply will stand good to the end of my life.
You can't complain of my having given you only a scrap of a letter. Instead of a letter, I have inflicted upon you what may almost read like an essay. But it was necessary that you should know what is passing in my mind at the present moment. You may now pronounce your judgment and mercilessly tear my ideas to pieces where you find them to be wrong.
I hope you are getting better and stronger. I need hardly say that we shall all welcome you when you are quite able to undertake a journey.
With love,
MOHAN

Collected Works of Mahatma Gandhi, Vol. XIV pp. 474-78

1 The author of the original Ramayana in Sanskrit
2 The Universal Soul, the Being of all creation
3 Not this, not this
4 Liberation