Autobiography of a Yogi Part 76
I remarked on several very recent Western books on diet which lay on his desk.
"Yes, diet is important in the SATYAGRAHA movement-as everywhere else," he said with a chuckle. "Because I advocate complete continence for SATYAGRAHIS, I am always trying to find out the best diet for the celibate. One must conquer the palate before he can control the procreative instinct. Semi-starvation or unbalanced diets are not the answer. After overcoming the inward GREED for food, a SATYAGRAHI must continue to follow a rational vegetarian diet with all necessary vitamins, minerals, calories, and so forth. By inward and outward wisdom in regard to eating, the SATYAGRAHI'S s.e.xual fluid is easily turned into vital energy for the whole body."
The Mahatma and I compared our knowledge of good meat-subst.i.tutes.
"The avocado is excellent," I said. "There are numerous avocado groves near my center in California."
Gandhi's face lit with interest. "I wonder if they would grow in Wardha? The SATYAGRAHIS would appreciate a new food."
"I will be sure to send some avocado plants from Los Angeles to Wardha." {FN44-10} I added, "Eggs are a high-protein food; are they forbidden to SATYAGRAHIS?"
"Not unfertilized eggs." The Mahatma laughed reminiscently. "For years I would not countenance their use; even now I personally do not eat them. One of my daughters-in-law was once dying of malnutrition; her doctor insisted on eggs. I would not agree, and advised him to give her some egg-subst.i.tute.
"'Gandhiji,' the doctor said, 'unfertilized eggs contain no life sperm; no killing is involved.'
"I then gladly gave permission for my daughter-in-law to eat eggs; she was soon restored to health."
On the previous night Gandhi had expressed a wish to receive the KRIYA YOGA of Lahiri Mahasaya. I was touched by the Mahatma's open-mindedness and spirit of inquiry. He is childlike in his divine quest, revealing that pure receptivity which Jesus praised in children, ". . . of such is the kingdom of heaven."
The hour for my promised instruction had arrived; several SATYAGRAHIS now entered the room-Mr. Desai, Dr. Pingale, and a few others who desired the KRIYA technique.
I first taught the little cla.s.s the physical YOG.o.dA exercises. The body is visualized as divided into twenty parts; the will directs energy in turn to each section. Soon everyone was vibrating before me like a human motor. It was easy to observe the rippling effect on Gandhi's twenty body parts, at all times completely exposed to view! Though very thin, he is not unpleasingly so; the skin of his body is smooth and unwrinkled.
Later I initiated the group into the liberating technique of KRIYA YOGA.
The Mahatma has reverently studied all world religions. The Jain scriptures, the Biblical New Testament, and the sociological writings of Tolstoy {FN44-11} are the three main sources of Gandhi's nonviolent convictions. He has stated his credo thus:
I believe the Bible, the KORAN, and the ZEND-AVESTA {FN44-12} to be as divinely inspired as the VEDAS. I believe in the inst.i.tution of Gurus, but in this age millions must go without a Guru, because it is a rare thing to find a combination of perfect purity and perfect learning. But one need not despair of ever knowing the truth of one's religion, because the fundamentals of Hinduism as of every great religion are unchangeable, and easily understood.
I believe like every Hindu in G.o.d and His oneness, in rebirth and salvation... . I can no more describe my feeling for Hinduism than for my own wife. She moves me as no other woman in the world can. Not that she has no faults; I daresay she has many more than I see myself. But the feeling of an indissoluble bond is there.
Even so I feel for and about Hinduism with all its faults and limitations. Nothing delights me so much as the music of the GITA, or the RAMAYANA by Tulsidas. When I fancied I was taking my last breath, the GITA was my solace.
Hinduism is not an exclusive religion. In it there is room for the worship of all the prophets of the world. {FN44-13} It is not a missionary religion in the ordinary sense of the term. It has no doubt absorbed many tribes in its fold, but this absorption has been of an evolutionary, imperceptible character. Hinduism tells each man to worship G.o.d according to his own faith or DHARMA, {FN44-14} and so lives at peace with all religions.
Of Christ, Gandhi has written: "I am sure that if He were living here now among men, He would bless the lives of many who perhaps have never even heard His name ... just as it is written: 'Not every one that saith unto me, Lord, Lord ... but he that doeth the will of my Father.' {FN44-15} In the lesson of His own life, Jesus gave humanity the magnificent purpose and the single objective toward which we all ought to aspire. I believe that He belongs not solely to Christianity, but to the entire world, to all lands and races."
On my last evening in Wardha I addressed the meeting which had been called by Mr. Desai in Town Hall. The room was thronged to the window sills with about 400 people a.s.sembled to hear the talk on yoga. I spoke first in Hindi, then in English. Our little group returned to the ashram in time for a good-night glimpse of Gandhi, enfolded in peace and correspondence.
Night was still lingering when I rose at 5:00 A.M. Village life was already stirring; first a bullock cart by the ashram gates, then a peasant with his huge burden balanced precariously on his head.
After breakfast our trio sought out Gandhi for farewell p.r.o.nAMS.
The saint rises at four o'clock for his morning prayer.
"Mahatmaji, good-by!" I knelt to touch his feet. "India is safe in your keeping!"
Years have rolled by since the Wardha idyl; the earth, oceans, and skies have darkened with a world at war. Alone among great leaders, Gandhi has offered a practical nonviolent alternative to armed might. To redress grievances and remove injustices, the Mahatma has employed nonviolent means which again and again have proved their effectiveness. He states his doctrine in these words:
I have found that life persists in the midst of destruction.
Therefore there must be a higher law than that of destruction. Only under that law would well-ordered society be intelligible and life worth living.
If that is the law of life we must work it out in daily existence.
Wherever there are wars, wherever we are confronted with an opponent, conquer by love. I have found that the certain law of love has answered in my own life as the law of destruction has never done.
In India we have had an ocular demonstration of the operation of this law on the widest scale possible. I don't claim that nonviolence has penetrated the 360,000,000 people in India, but I do claim it has penetrated deeper than any other doctrine in an incredibly short time.
It takes a fairly strenuous course of training to attain a mental state of nonviolence. It is a disciplined life, like the life of a soldier. The perfect state is reached only when the mind, body, and speech are in proper coordination. Every problem would lend itself to solution if we determined to make the law of truth and nonviolence the law of life.
Just as a scientist will work wonders out of various applications of the laws of nature, a man who applies the laws of love with scientific precision can work greater wonders. Nonviolence is infinitely more wonderful and subtle than forces of nature like, for instance, electricity. The law of love is a far greater science than any modern science.
Consulting history, one may reasonably state that the problems of mankind have not been solved by the use of brute force. World War I produced a world-chilling s...o...b..ll of war karma that swelled into World War II. Only the warmth of brotherhood can melt the present colossal s...o...b..ll of war karma which may otherwise grow into World War III. This unholy trinity will banish forever the possibility of World War IV by a finality of atomic bombs. Use of jungle logic instead of human reason in settling disputes will restore the earth to a jungle. If brothers not in life, then brothers in violent death.
War and crime never pay. The billions of dollars that went up in the smoke of explosive nothingness would have been sufficient to have made a new world, one almost free from disease and completely free from poverty. Not an earth of fear, chaos, famine, pestilence, the DANSE MACABRE, but one broad land of peace, of prosperity, and of widening knowledge.
The nonviolent voice of Gandhi appeals to man's highest conscience.
Let nations ally themselves no longer with death, but with life; not with destruction, but with construction; not with the Annihilator, but with the Creator.
"One should forgive, under any injury," says the MAHABHARATA. "It hath been said that the continuation of species is due to man's being forgiving. Forgiveness is holiness; by forgiveness the universe is held together. Forgiveness is the might of the mighty; forgiveness is sacrifice; forgiveness is quiet of mind. Forgiveness and gentleness are the qualities of the self-possessed. They represent eternal virtue."
Nonviolence is the natural outgrowth of the law of forgiveness and love. "If loss of life becomes necessary in a righteous battle,"
Gandhi proclaims, "one should be prepared, like Jesus, to shed his own, not others', blood. Eventually there will be less blood spilt in the world."
Epics shall someday be written on the Indian SATYAGRAHIS who withstood hate with love, violence with nonviolence, who allowed themselves to be mercilessly slaughtered rather than retaliate. The result on certain historic occasions was that the armed opponents threw down their guns and fled, shamed, shaken to their depths by the sight of men who valued the life of another above their own.
"I would wait, if need be for ages," Gandhi says, "rather than seek the freedom of my country through b.l.o.o.d.y means." Never does the Mahatma forget the majestic warning: "All they that take the sword shall perish with the sword." {FN44-16} Gandhi has written:
I call myself a nationalist, but my nationalism is as broad as the universe. It includes in its sweep all the nations of the earth.
{FN44-17} My nationalism includes the well-being of the whole world.
I do not want my India to rise on the ashes of other nations. I do not want India to exploit a single human being. I want India to be strong in order that she can infect the other nations also with her strength. Not so with a single nation in Europe today; they do not give strength to the others.
President Wilson mentioned his beautiful fourteen points, but said: "After all, if this endeavor of ours to arrive at peace fails, we have our armaments to fall back upon." I want to reverse that position, and I say: "Our armaments have failed already. Let us now be in search of something new; let us try the force of love and G.o.d which is truth." When we have got that, we shall want nothing else.
By the Mahatma's training of thousands of true SATYAGRAHIS (those who have taken the eleven rigorous vows mentioned in the first part of this chapter), who in turn spread the message; by patiently educating the Indian ma.s.ses to understand the spiritual and eventually material benefits of nonviolence; by arming his people with nonviolent weapons--non-cooperation with injustice, the willingness to endure indignities, prison, death itself rather than resort to arms; by enlisting world sympathy through countless examples of heroic martyrdom among SATYAGRAHIS, Gandhi has dramatically portrayed the practical nature of nonviolence, its solemn power to settle disputes without war.
Gandhi has already won through nonviolent means a greater number of political concessions for his land than have ever been won by any leader of any country except through bullets. Nonviolent methods for eradication of all wrongs and evils have been strikingly applied not only in the political arena but in the delicate and complicated field of Indian social reform. Gandhi and his followers have removed many longstanding feuds between Hindus and Mohammedans; hundreds of thousands of Moslems look to the Mahatma as their leader.
The untouchables have found in him their fearless and triumphant champion. "If there be a rebirth in store for me," Gandhi wrote, "I wish to be born a pariah in the midst of pariahs, because thereby I would be able to render them more effective service."
The Mahatma is indeed a "great soul," but it was illiterate millions who had the discernment to bestow the t.i.tle. This gentle prophet is honored in his own land. The lowly peasant has been able to rise to Gandhi's high challenge. The Mahatma wholeheartedly believes in the inherent n.o.bility of man. The inevitable failures have never disillusioned him. "Even if the opponent plays him false twenty times,"
he writes, "the SATYAGRAHI is ready to trust him the twenty-first time, for an implicit trust in human nature is the very essence of the creed." {FN44-18}
"Mahatmaji, you are an exceptional man. You must not expect the world to act as you do." A critic once made this observation.
"It is curious how we delude ourselves, fancying that the body can be improved, but that it is impossible to evoke the hidden powers of the soul," Gandhi replied. "I am engaged in trying to show that if I have any of those powers, I am as frail a mortal as any of us and that I never had anything extraordinary about me nor have I now. I am a simple individual liable to err like any other fellow mortal. I own, however, that I have enough humility to confess my errors and to retrace my steps. I own that I have an immovable faith in G.o.d and His goodness, and an unconsumable pa.s.sion for truth and love. But is that not what every person has latent in him? If we are to make progress, we must not repeat history but make new history. We must add to the inheritance left by our ancestors. If we may make new discoveries and inventions in the phenomenal world, must we declare our bankruptcy in the spiritual domain? Is it impossible to multiply the exceptions so as to make them the rule?
Must man always be brute first and man after, if at all?" {FN44-19}
Americans may well remember with pride the successful nonviolent experiment of William Penn in founding his 17th century colony in Pennsylvania. There were "no forts, no soldiers, no militia, even no arms." Amidst the savage frontier wars and the butcheries that went on between the new settlers and the Red Indians, the Quakers of Pennsylvania alone remained unmolested. "Others were slain; others were ma.s.sacred; but they were safe. Not a Quaker woman suffered a.s.sault; not a Quaker child was slain, not a Quaker man was tortured."
When the Quakers were finally forced to give up the government of the state, "war broke out, and some Pennsylvanians were killed. But only three Quakers were killed, three who had so far fallen from their faith as to carry weapons of defence."
"Resort to force in the Great War (I) failed to bring tranquillity,"
Franklin D. Roosevelt has pointed out. "Victory and defeat were alike sterile. That lesson the world should have learned."