Rev. B. de Ligt has written in a French journal called Evolution a long open
letter to me. He has favoured me with a translation of it. The open letter
strongly criticizes my participation in the Boer War and then the Great War of
1914, and invites me to explain my conduct in the light of Ahimsa. Other friends
too have put the same question. I have attempted to give the explanation more
than once in these columns.
There is no defence for my conduct weighed only in the scales of Ahimsa. I draw no distinction between those who wield the weapons of destruction and those who do red cross work. Both participate in war and advance its cause. Both are guilty of the crime of war. But even after introspection during all these years, I feel that, in the circumstances in which I found myself, I was bound to adopt the course I did both during the Boer War and the Great European War and for that matter the so-called Zulu 'Rebellion' of Natal in 1906.
Life is governed by a multitude of forces. It would be smooth sailing, if one could determine the course of one's actions only by one general principle whose application at a given moment was too obvious to need even a moment's reflection. But I cannot recall a single act which could be so easily determined.
Being a confirmed war resister I have never given myself training in the use of destructive weapons in spite of opportunities to take such training. It was perhaps thus that I escaped direct destruction of human life. But so long as I lived under a system of government based on force and voluntarily partook of the many facilities and privileges it created for me, I was bound to help that government to the extent of my ability when it was engaged in a war, unless I non-co-operated with that government and renounced to the utmost of my capacity the privileges it offered me.
Let me take an illustration. I am a member of an institution which holds a few acres of land whose crops are in imminent peril from monkeys. I believe in the sacredness of all life, and hence I regard it as breach of Ahimsa to inflict any injury on the monkeys. But I do not hesitate to instigate and direct an attack on the monkeys in order to save the crops. I would like to avoid this evil. I can avoid it by leaving or breaking up the institution. I do not do so because I do not expect to be able to find a society where there will be no agriculture and therefore no destruction of some life. In fear and trembling, in humility and penance, I therefore participate in the injury inflicted on the monkeys, hoping some day to find a way out.
Even so did I participate in the three acts of war. I could not, it would be madness for me to, sever my connection with the society to which I belong. And on those three occasions I had no thought of non-co-operating with the British Government. My position regarding that Government is totally different today, and hence I should not voluntarily participate in its war, and I should risk imprisonment and even the gallows, if I was forced to take up arms or otherwise take part in its military operations.
But that still does not solve the riddle. If there was a national Government, whilst I should not take any direct part in any war, I can conceive occasions when it would be my duty to vote for the military training of those who wish to take it. For I know that all its members do not believe in non-violence to the extent I do. It is not possible to make a person or a society non-violent by compulsion.
Non-violence works in a most mysterious manner. Often a man's actions defy analysis in terms of non-violence: equally often his actions may wear the appearance of violence when he is absolutely non-violent in the highest sense of the term and is subsequently found so to be. All I can then claim for my conduct is that it was, in the instances cited, actuated in the interests of non-violence. There was no thought of sordid national or other interest. I do not believe in the promotion of national or any other interest at the sacrifice of some other interest.
I may not carry my argument any further. Language at best is but a poor vehicle for expressing one's thoughts in full. For me non-violence is not a mere philosophical principle. It is the rule and the breath of my life. I know I fail often, sometimes consciously, more often unconsciously. It is a matter not of the intellect but of the heart. True guidance comes by constant waiting upon God, by utmost humility, self-abnegation, by being ever ready to sacrifice one's self. Its practice requires fearlessness and courage of the highest order. I am painfully aware of my failings.
But the Light within me is steady and clear. There is no escape for any of us save through truth and non-violence. I know that war is wrong, is an unmitigated evil. I know too that it has got to go. I firmly believe that freedom won through bloodshed or fraud is no freedom. Would that all the acts alleged against me were found to be wholly indefensible rather than that by any act of mine non-violence was held to be compromised or that I was ever thought to be in favour of violence or untruth in any shape or form. Not violence, not untruth, but non-violence, Truth is the law of our being.
Young India, 13-9-1928