The Story of My Experiments with Truth

Nonfiction | Autobiography / Memoir | Adult | Published in 1927

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Background

Historical Context: Colonialism of India and South Africa

Throughout the text, the backdrop of British imperialism and its profound influence on India’s sociopolitical fabric is evident. This context significantly shaped Gandhi’s experiments, convictions, and subsequent actions. Colonialism, characterized by domination and exploitation by foreign powers, has had significant implications on the historical trajectories of both India and South Africa. In India, colonization began subtly with the establishment of the East India Company in the early 17th century. This commercial enterprise quickly expanded its ambitions from trade to territorial acquisition. Over the next two centuries, the company used a mix of diplomacy, subterfuge, and military might to bring vast territories under its control. By the mid-19th century, the British Crown officially took control following the Indian Rebellion of 1857, marking the beginning of the British Raj. Under colonial rule, India was subjected to economic exploitation, cultural imposition, and divisive administrative tactics like “divide and rule.” However, India also saw the birth of a cohesive national identity and a resistance movement against its colonizers.

Simultaneously, South Africa’s experience with colonialism was multifaceted. The region was initially colonized by the Dutch in the 17th century before coming under British control in the 19th century. Like India, South Africa was rich in “resources,” making it a lucrative colony. The discovery of diamonds and gold intensified European interest, leading to significant demographic and political shifts. The Indigenous populations were disenfranchised, their lands were taken, and racial segregation policies were institutionalized, which culminated in the notorious apartheid system in the 20th century. In this South African crucible of racial prejudice and colonial exploitation, Gandhi arrived as a young barrister (lawyer). His personal experiences with racism, notably being thrown off a train in Pietermaritzburg for refusing to leave a white-only compartment, deeply affected him. Drawing parallels between the exploitation of Indian people in South Africa and the colonial subjugation of his homeland, Gandhi honed his philosophy of satyagraha, or nonviolent resistance.

Gandhi’s activism in South Africa, including his efforts to challenge the discriminatory laws against Indian people, informed his later mass movements in India. He drew upon the shared experiences of discrimination, exploitation, and racial superiority, connecting the struggles of peoples across two continents. His strategies in South Africa, which ranged from civil disobedience to negotiated settlements, became the precursor to his larger-scale movements in India, such as the non-cooperation movement and the Dandi Salt March. The era in which Gandhi lived and wrote was marked by a rapidly evolving political consciousness in India. The Indian National Congress had transitioned from moderate petitions for more inclusion in governance to demands for purna swaraj, or complete independence. Gandhi’s unique form of peaceful protest emerged as a revolutionary tactic that contrasted starkly with the violent suppressions of the British Raj. Gandhi’s personal encounters with racism in South Africa, coupled with his observations of the systemic discrimination in British India, played a significant role in shaping his anti-colonial stance. Instances like the Champaran agitation against oppressive indigo farming policies, the Kheda satyagraha in response to unjust tax demands amid famine, or the nationwide call to action against the repressive Rowlatt Act all reveal a society grappling with the heavy hand of imperialism.

However, Gandhi’s struggle was not just political; it was deeply interwoven with cultural rejuvenation. British colonialism not only subjugated India politically but also attempted to dominate its cultural and spiritual identity. English education and Western lifestyles were often portrayed as superior, leading many Indians to feel inferior. Gandhi’s championing of swadeshi, or self-reliance, and his emphasis on wearing khadi (handspun cotton cloth) were symbolic acts of cultural resistance against this colonial mindset. His autobiography underscores the ethical dilemmas and moral challenges posed by the freedom movement. While resistance against the British was essential, Gandhi grappled with ensuring that the means were as pure as the end goal. His emphasis on ahimsa (nonviolent means) was not just a strategy but a moral imperative, ensuring that the Indian independence movement retained a moral high ground.

Philosophical Context: Perennial Philosophy

Philosophically speaking, Experiments with Truth can be viewed through the prism of the Perennial philosophy—a perspective that emerged prominently in the West during the late 1800s because of a burgeoning interest in Eastern spirituality. The Perennial philosophy postulates that underneath the apparent diversity of religious traditions is an undercurrent of universal truth about human spirituality and divine reality. This doctrine of “Perennial Wisdom,” or “Eternal Philosophy,” underscores the idea that despite the many religious practices and beliefs globally, an elemental, shared truth persists that is universally accessible. Central to this thought system is the transformative inner experience of the divine. This mystical or unitive experience is unshackled by external ritual or scholarly debate; instead, it emphasizes genuine communion with the divine, which is an illumination of one’s intrinsic self. During the late 19th and early 20th centuries, spiritual movements like The Theosophical Society, co-founded by Helena Petrovna Blavatsky, Henry Steel Olcott, and William Quan Judge in 1875, sought to bridge the spiritual East and the intellectual West. Blavatsky’s writings combined elements of Eastern and Western thought, highlighting an amalgamation of Hindu, Buddhist, and Kabbalistic ideas, among others. The Theosophical Society aimed to forge a universal fraternity that transcended racial, religious, or social divisions. It ardently championed the exploration of comparative religion, philosophy, and science. At its philosophical core, it recognized the existence of an ancient, ubiquitous wisdom, rooted in all religions, aligning seamlessly with the principles of the Perennial philosophy.

Of particular relevance to Gandhi’s background, the Perennial philosophy resonates deeply with key tenets of Hinduism. The non-dualistic perspective of Advaita Vedanta, a significant school of Hindu philosophy, emphasizes the oneness of the individual soul (atman) with the universal consciousness (brahman). This mirrors the Perennial philosophy’s view of a singular, unifying spiritual truth underlying diverse religious expressions. Furthermore, Hinduism’s inherent pluralism, which accommodates myriad paths to divine realization, embodies the Vedic maxim “Ekam Sat Vipra Bahudha Vadanti,” which translates to “Truth is one; the wise call it by many names.” The diverse paths of yoga in Hinduism, from bhakti and jnana to karma and raja, serve as conduits to divine union, placing great value on personal spiritual experience often over ritual or intellectual understanding. Additionally, Theosophy’s founders, such as Blavatsky (whom Gandhi met), were deeply influenced by Hindu thought during their time in India, infusing Theosophy’s interpretations of the Perennial philosophy with Hindu perspectives. Moreover, during this time, modern Indian spiritual ambassadors, like Swami Vivekananda, introduced Hindu concepts to the West in a manner emphasizing their universal applicability. Vivekananda’s discourses at the 1893 Parliament of the World’s Religions, which were very popular, emphasized the universality of spiritual truths and the paramount importance of direct experience, both central tenets of the Perennial philosophy. While this philosophy sources its insights from diverse religious traditions, Hinduism’s principles often align with its doctrines, making Hindu thought an integral part of its philosophical tapestry.

Gandhi’s personal spiritual voyage converges with these perennial ideals. His interactions with and perhaps indirect influences from the Theosophical Society are particularly noteworthy. Gandhi’s spiritual quest was one of sincere heart-driven exploration, prioritizing the authenticity of one’s personal, unmediated spiritual experience over ritualistic observance. His endeavors to unearth truth through satyagraha—nonviolent resistance rooted in truth—reflect an alignment with the Perennial philosophy’s emphasis on a direct bond with the divine that surpasses religious demarcations. One of Gandhi’s qualities was his openhearted and intellectual engagement with a spectrum of religious traditions. He believed in the intrinsic value of understanding religions outside one’s own tradition as an endeavor to deepen and enrich one’s original faith. Gandhi studied Christianity, Islam, Buddhism, and other religions with the hope that in doing so, he would become a better Hindu. He often quoted scriptures from diverse traditions in his writings and speeches, underscoring the universality of core moral and spiritual values. In a sense, Gandhi’s interfaith exploration embodied the Perennial philosophy’s principle and Theosophy’s exploration of comparative religion. Gandhi’s urge to explore and create a dialogue between different religious traditions emanated from his recognition of the shared spiritual wisdom underlying all. He hoped that individuals, by understanding other religions, would discern the universal truths that form the spiritual bedrock of all traditions. Within the framework of the Perennial philosophy, Gandhi is a universal spiritual seeker, a global citizen journeying toward a universal truth that binds humanity across its multifarious spiritual landscapes.