Gandhi - An Autobiography

27 May 2011: Some extracts from "The Story of My experiments with Truth. An Autobiography", by Gandhi:

Friendship

"A reformer cannot afford to have close intimacy with him whom he seeks to reform. True friendship is an identity of souls rarely to be found in this word. Only between like natures can friendship be altogether worthy and enduring. Friends react on one another. Hence in friendship there is very little scope for reform. I am of opinion that all exclusive intimacies are to be avoided; for man takes in vice far more readly than virtue. And he who would be friends with God must remain alone, or make the whole world his friend. I may be wrong, but my effort to cultivate an intimate friendship proved a failure." (Chapter 6: A Tragedy. Pg 33)

Exploration of other religions

"I purchased Sale’s translation of the Koran and began reading it. I also obtained other books on Islam. I communicated with Christian friends in England. One of them introduced me to Edward Maitland, with whom I opened correspondence. He sent me The Perfect Way, a book he had written in collaboration with Anna Kingsford. The book was a repudiation of the current Christian belief. He also sent me another book, The New Interpretation of the Bible. I liked both. They seemed to support Hinduism. Tolstoy’s The Kingdom of God is Within You overwhelmed me. It left an abiding impression on me. Before the independent thinking, profound morality, and the truthfulness of this book, all the books given me by Mr. Coates seemed to pale into insignificance." (Part I, chapter 15: Religious Ferment. Pg 136)

Brahmacharya

Brahmacharya - self imposed celibacy. (Part III, Chapter 7) Gandhi was married and yet he made a vow of brahmacharya. An interesting concept... Yeah right!

Training of the Spirit

"The spiritual training of the boys was a much more difficult matter than their physical and mental training. I relied little on religious books for the training of the spirit. Of course I believed that every student should be acquainted with the elements of his own religion and have a general knowledge of his own scriptures, and therefore I provided for such knowledge as best I could. But that, to my mind, was part of the intellectual training. Long before I undertook the education of the youngsters of the Tolstoy Farm, I had realized that the training of the spirit was a thing by itself. To develop the spirit is to build character and to enable one to work towards a knowledge of God and self-realization. And I held that this was an essential part of the training of the young, and that all training without culture of the spirit was of no use, and might be even harmful.

I am familiar with the superstition that self-realization is possible only in the fourth stage of life, i.e., sannyasa (renunciation). But it is a matter of common knowledge that those who defer preparation for this invaluable experience until the last stage of life attain not self-realization but old age amounting to a second and pitiable childhood, living as a burden on this earth. I have a full recollection that I held these views even whilst I was teaching, i.e., in 1911-12, though I might not then have expressed them in identical language.

How then was this spiritual training to be given? I made the children memorize and recite hymns, and read to them books on moral training. But that was far from satisfying me. As I came into closer contact with them I saw that it was not through books that one could impart training of the spirit. Just as physical training was to be imparted through physical exercise, and intellectual through intellectual exercise, even so the training of the spirit was possible only through the exercise of the spirit. And the exercise of the spirit entirely depended on the life and character of the teacher. The teacher had always to be mindful of his p's and q's, whether he was in the midst of his boys or not.

It is possible for a teacher situated miles away to affect the spirit of the pupils by his way of living. It would be idle for me, if I were a liar, to teach boys to tell the truth. A cowardly teacher would never succeed in making his boys valiant, and a stranger to self-restraint could never teach his pupils the value of self-restraint. I saw, therefore, that I must be an eternal object-lesson to the boys and girls living with me. They thus became my teachers, and I learnt I must be good and live straight, if only for their sakes. I may say that the increasing discipline and restraint I imposed on myself at Tolstoy Farm was mostly due to those wards of mine." (Part III, Chapter 34: Training of the Spirit. pg 309)

Material things

Some of the incidents during the voyage are well worth recording. Mr. Kallenbach was very fond of binoculars, and had one or two costly pairs. We had daily discussions over one of these. I tried to impress on him that this possession was not in keeping with the ideal of simplicity that we aspired to reach. Our discussions came to a head one day, as we were standing near the porthole of our cabin.

‘Rather than allow these to be a bone of contention between us, why not throw them into the sea and be done with them?’ said I.

‘Certainly throw the wretched things away,’ said Mr. Kallenbach.

‘I mean it,’ said I.

‘So do I,’ quickly came the reply.

And forthwith I flung them into the sea. They were worth some £7, but their value lay less in their price than in Mr. Kallenbach’s infatuation for them. However, having got rid of them, he never regretted it. (pg 314)

Swaraj

Swaraj - a concept of spiritual sustainability

Self-purification

"Identification with everything that lives is impossible without self-purification; without self-purification the observance of the law of ahimsa must remain an empty dream; God can never be realized by one who is not pure of heart. Self-purification, therefore, must mean purification in all the walks of life. And purification being highly infectious, purification of oneself necessarily leads to the purification of one's surroundings.

But the path of purification is hard and steep. To attain to perfect purity one has to become absolutely passion-free in thought, speech and action; to rise above the opposing currents of love and hatred, attachment and repulsion. I know that I have not in me as yet that triple purity, in spite of constant ceaseless striving for it. That is why the world's praise fails to move me, indeed, it very often stings me.

To conquer the subtle passions seems to me to be harder far than the physical conquest of the world by the force of arms.

...I have had experiences of the dormant passions lying hidden within me. The knowledge of them has made me feel humiliated, though not defeated. The experiences and experiments have sustained me and given me great joy. But I know that I have still before me a difficult path to traverse. I must reduce myself to zero. So long as a man does not of his own free will put himself last among his fellow-creatures, there is no salvation for him. Ahimsa is the farthest limit of humility." (pg 453)

A Spiritual Journey

A Spiritual Journey of Self Discovery

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