The Story of My Experiments with Truth

Gandhi’s journey through life was marked by introspection, challenges, and transformative experiences, often interwoven with his deeply held beliefs and values. One of these beliefs was his commitment to vegetarianism, which went beyond mere dietary choices and encapsulated his broader philosophy of sacrifice and simplicity. He believed in leading by “personal example and discussion with searchers for knowledge” (344). However, his decision to financially support a vegetarian venture in Johannesburg led to financial loss and a realization that his zeal should not exceed certain bounds. This incident was a poignant reminder to him about the teachings of the Bhagavad Gita: “Even a man’s reforming zeal ought not to make him exceed his limits” (346).

Always inclined toward natural remedies, Gandhi experimented with earth and water treatments to address health challenges during his stay in Johannesburg. His belief was rooted in the idea that “man has little need to drug himself” (348) and that nature provides cures through simple means like diet and earth. Nevertheless, he cautioned against following treatments without sufficient knowledge or research.

In his book A Guide to Health, Gandhi endorsed certain dietary habits, advocating for a diet primarily of fruits and nuts, asserting “as a man eats, so shall he become” (351). However, health challenges later forced him to reconsider these strictures and led him to partake in goat’s milk even though he felt that this somewhat breached his principles.

Amid these personal experiences, Gandhi was also fiercely fighting for justice in Johannesburg. The Asiatic Department’s corruption and discrimination against the Indian and Chinese communities led him to gather evidence and challenge corrupt officers. While the guilty officers were acquitted, their misdeeds led to their removal. However, true to his philosophy of satyagraha and ahimsa, Gandhi maintained a distinction between the wrongdoer and the wrongdoing, which led him to assist these officers later. He underscored this through his principle, “Hate the sin and not the sinner” (355).

In addition, Gandhi’s reminiscences shed light on his personal relationships. He reflected on his interactions with people of various beliefs, always sensing kinship. One particularly poignant memory was of a disagreement with his wife, Kasturba, which highlighted his evolving understanding of marital dynamics. Initially perceiving himself as her teacher, Gandhi’s perspective shifted over time as he recognized the importance of prioritizing companionship over domination, a realization he attributed to the concept of brahmacharya. This evolution fostered a deeper mutual respect in their relationship, even amid differences.

The profound experiences, interactions, and struggles that characterized Gandhi’s time in South Africa shaped his personal philosophy and worldview. Throughout his stay, he nurtured close relationships with people from diverse backgrounds, asserting that faith or nationality should not hinder deep connections. He reminisced about inviting English friends into his Durban home, embracing them as family. Such associations, he believed, were crucial in fostering mutual respect. Gandhi asserted that true believers “must be able to live amongst all with sufficient detachment” (362), emphasizing inclusivity and openness.

In his professional sphere, European acquaintances played significant roles. Miss Dick, initially hired as a stenotypist, became a trusted confidante, reflecting Gandhi’s assertion that she was “more a daughter or a sister to me than a mere stenotypist” (365). Later, Gandhi’s friend Mr. Kallenbach introduced Miss Schlesin, a young woman of courage and sacrifice, who earned admiration even from Gandhi’s esteemed friend Gokhale.

In addition to cultivating these relationships, Gandhi became deeply involved with the journal Indian Opinion. Initiated by Sjt. Madanjit and later receiving Gandhi’s crucial support, this journal reflected the evolution of his philosophies, notably satyagraha. He poured his heart into its columns, making it a bridge between him and his followers, and considered it a tool for understanding human nature, underscoring that responsible journalism must serve society.

However, South Africa still presented challenges. The unjust relegation of Indian people to segregated areas termed “coolie locations” bore disturbing parallels to the caste system in India and Jewish ghettoes in Europe. These locations were impacted by municipal neglect, further deteriorating the living conditions. In the face of this adversity, the settlers turned to Gandhi, not just as a legal representative but as a compassionate brother, reinforcing his role as a leader deeply connected to the community’s well-being.

A grave challenge emerged with the outbreak of the pneumonic (“black”) plague in Johannesburg, unrelated to the Indian “locations” but brought in by infected Indian individuals. Upon hearing about the crisis, Sjt. Madanjit sought Gandhi’s intervention. Gandhi, along with Dr. William Godfrey and four dedicated assistants, promptly responded. They battled the disease with unyielding determination, demonstrating their commitment to service and humanity.

During the outbreak of the pneumonic plague in Johannesburg, the municipality, recognized its initial neglect and offered support by providing a warehouse for the patients. However, the responsibility for cleaning and transforming it into a makeshift hospital fell to Gandhi and his team. As Dr. Godfrey led the medical response, Gandhi introduced alternative treatments, like the “earth treatment,” and questioned the use of brandy as medicine. Throughout this tumultuous period, Gandhi’s critique of the municipality’s approach reached many, including Mr. Henry Polak, Rev. Joseph Doke, and Mr. Albert West. Particularly touched by Gandhi’s letter, West offered his help and was later sent to Durban to manage the Indian Opinion press, highlighting how deep connections formed during the crisis.

In responding to the plague, the municipality took drastic measures to protect its white populace. The entire Indian community in the location was shifted to an open plain near Johannesburg, living in tents for three weeks. To curb the spread of the disease, the location was set aflame. Gandhi, ever the pillar of support, helped bank the inhabitants’ savings of nearly 60 thousand pounds. These extreme measures successfully stemmed the plague.

Amid these challenges, a transformative moment for Gandhi arrived in the form of John Ruskin’s book, Unto This Last. Given to him by Mr. Polak, the book’s assertion that “the good of the individual is contained in the good of all” (387) profoundly resonated with Gandhi. This literary encounter was so impactful that he felt compelled to apply its teachings to his life. Inspired by Ruskin’s principles and envisioning a space for collective labor and equal compensation, Gandhi proposed relocating the Indian Opinion press to a farm, offering a living allowance of “£3 […] per head, irrespective of colour or nationality” (388). Despite skepticism from some workers, with the unwavering support of a few like Mr. West and Chhaganlal Gandhi, they procured a piece of land near Durban and named it Phoenix. This settlement became an embodiment of Gandhi’s ideals of communal living, self-reliance, and ethical experimentation.

The Phoenix Settlement had its trials. On their first night, the team confronted an issue with the oil engine, imperiling the timely release of Indian Opinion. Gandhi, emphasizing self-reliance, proposed using a hand-operated wheel. With the carpenters’ help, who ardently professed, “If we cannot be called upon in an emergency, what use are we?” (392), they worked tirelessly. Miraculously, by daybreak, the engine started, allowing them to punctually dispatch the paper. This ordeal symbolized Phoenix’s spirit and the importance of determination and self-reliance in Gandhi’s endeavors.

As the memoir delves into the establishment of Phoenix, it notes Mr. Polak’s enthusiastic decision to join, quoting him: “‘I am quite ready,’ he replied, ‘If you will admit me’” (395). Although Polak thrived in Phoenix, he later relocated to Johannesburg with Gandhi to become an attorney. These changes led Gandhi to reflect on his drift from a simple life, speculating a divine intervention lay behind these shifts.

In his quest for natural remedies, Gandhi engaged in experimentation, such as treating his son’s broken arm with earth poultices, which healed in the expected timeframe: “The wound took no more time to heal than the ship’s doctor had said it would under the usual treatment” (397). Deepening ties with European friends, Gandhi recounted convincing Polak to marry in a simple ceremony, emphasizing the bond they shared: “Their common religion was the religion of ethics” (399). Additionally, West’s marriage expanded Phoenix into a blossoming community.

In the Gandhi household, the emphasis was on independence. In his children’s education, Gandhi prioritized manual tasks and character-building over conventional education, resulting in minimal literary training. Gandhi held steadfastly to his belief about the importance of the native language, arguing that prioritizing English estranged children from their culture: “Indian parents who train their children to think and talk in English from their infancy betray their children and their country” (403).

The Zulu “rebellion” tested Gandhi’s allegiance to the British Empire. Despite reservations, he formed an Indian Ambulance Corps, mainly comprising formerly indentured South Indian and some Gujarati people. On arrival, Gandhi found the situation was less volatile than portrayed. Their main duties were tending to wounded Zulus, and Gandhi confessed, “My heart was with the Zulus” (406). He noted the white soldiers’ maltreatment of Zulu people and the evolving respect the soldiers had for him because of his unwavering service.

However, amid the turmoil, Gandhi became increasingly uneasy with the violence, describing it as “a man-hunt” (408). This propelled introspection about brahmacharya (chastity) and its spiritual relevance. Recognizing its essence for those desiring to serve humanity completely, Gandhi committed to lifelong brahmacharya. This vow, he believed, demanded more than mere physical discipline, suggesting that “perfection or freedom from error comes only from grace” (410) and underscoring the profound spiritual significance of self-control.

Gandhi reveals how key events in his life, including his commitment to brahmacharya, were foundational to the evolution of satyagraha. The inadequacy of the English term “passive resistance” in capturing the spirit of the movement led to its renaming as satyagraha, which Maganlal Gandhi suggested. The story of this principle’s evolution is deeply intertwined with Gandhi’s time in South Africa, where he documented his tryst with truth. He directs those interested in the movement’s chronology to his account on satyagraha in South Africa.

In Gandhi’s journey of self-control, especially over passion and diet, he comes to regard “brahmacharya in thought, word and deed” (414) as fundamental. While fasting and dietary restrictions were initially health-driven, they later adopted religious undertones. Gandhi noted a paradox of fasting: that the pull of taste heightened post-fast. Concluding that food was for sustenance and not mere pleasure, he reflected that society often sacrifices long-term well-being for transient indulgence.

During the satyagraha movement, Kasturbai’s health crisis put these religious beliefs to the test. Advised to consume beef tea, Kasturbai resolutely responded, “I will not take beef tea. It is a rare thing in this world to be born as a human being, and I would far rather die in your arms than pollute my body with such abominations” (418). Even when a Swami attempted to convince the family of the religious acceptability of meat, Kasturbai remained steadfast.

In his “domestic” satyagraha, Gandhi acknowledges the spiritual gains of renouncing certain foods. After voluntarily forgoing tea and early dinners post-jail, he convinced the ailing Kasturbai to abstain from salt and pulses (edible seeds of the legume family), vowing to do the same for a year. To him, this act transcended diet, representing a wider pledge to self-discipline and moral integrity, as “the diet of a man of self-restraint must be different from that of a man of pleasure” (423).

Additionally, Gandhi’s dietary experiments led him to forgo milk upon learning of its alleged stimulating properties and witnessing animal cruelty. Aiding him in this journey was his friend, Mr. Kallenbach, with whom he resolved to “live the life of the poorest people” (425). Adopting a fruit diet and minimizing cooking, Gandhi remained keenly aware of the mind-body nexus, asserting that “a mind consciously unclean cannot be cleansed by fasting” (425). Thus, while dietary choices played a role, genuine self-restraint emerged from introspection, divine surrender, and grace. He cautioned about the mind’s propensity to be enslaved by senses, highlighting the primacy of mental discipline.

Gandhi’s fasting journey, initially health-motivated, transformed into a spiritual pursuit, particularly for promoting self-discipline and brahmacharya (chastity). After adopting the Ekadashi fast, a Hindu tradition, Gandhi incorporated fasting into the multireligious community of Tolstoy Farm, led by himself and Mr. Kallenbach. Fasting unified the community, but Gandhi underscored its effectiveness in curbing animal passion only when combined with mental discipline: “Fasting can help to curb animal passion, only if it is undertaken with a view to self-restraint” (429).

At Tolstoy Farm, Gandhi, viewing himself as a father figure, assumed educational responsibilities for a diverse group of children. Prioritizing character development, he stated, “True education could be imparted only by the parents” (431) and emphasized “the culture of the heart or the building of character” (432). However, Gandhi recognized the value of traditional education too, enlisting Mr. Kallenbach and Sjt. Pragji Desai’s help and incorporating vocational training like carpentry, shoemaking, and cooking, believing in hands-on teaching into the program.

On the literary front, Gandhi, despite his basic knowledge in several languages, took charge of teaching Hindi, Tamil, Gujarati, Urdu, and English. His transparency in teaching and belief that “children take in much more and with less labour through their ears than through their eyes” (436) earned him the love and respect of his students. He relied less on textbooks and more on sharing knowledge from his personal readings.

Spiritual training, for Gandhi, transcended mere religious teachings. Emphasizing the significance of the teacher’s character, he believed that “the training of the spirit was possible only through the exercise of the spirit” (438). An instance in which Gandhi physically punished a misbehaving boy became a moment of reflection. He concluded that embodying values was the most effective method of spiritual education, understanding the superiority of “the power of the spirit” (439) over physical discipline.

Addressing Mr. Kallenbach’s concerns regarding the influence of undisciplined children on his sons, Gandhi asserted that distinguishing his sons from others might instill a superiority complex in them. He maintained that exposure to varied temperaments was a form of discipline and an avenue for discernment between good and evil: “If good children are taught together with bad ones […] they will lose nothing, provided the experiment is conducted under the watchful care of their parents and guardians” (441).

Following a moral lapse by two Phoenix Ashram residents, Gandhi, deeply distressed and feeling partly responsible, undertook a seven-day fast as penance and limited himself to one meal a day for over four months. This wasn’t for self-punishment but to express responsibility, love, and hope to inspire genuine remorse in the wrongdoers. Supported by his close associate, Mr. Kallenbach, Gandhi highlighted the importance of genuine concern and love when fasting as an act of penance: Without such feelings, he held, fasting may not have the desired effect or could be harmful.

In 1914, Gandhi, his wife, Kasturbai, and Mr. Kallenbach, sailed from South Africa to London, encountering the outbreak of World War I. Aboard, in a symbolic commitment to simplicity, Gandhi threw Kallenbach’s expensive binoculars into the sea, marking their detachment from materialism: “In the march towards Truth, anger, selfishness, hatred, etc., naturally give way” (446). Once in England, amid colonial dynamics, Gandhi suggested that Indians support the war effort without pressing British officials for Indian rights during the war. This led to the formation of an Indian volunteer corps to provide first aid. During this period, Gandhi began his association with Indian freedom fighter and poet Shrimati Sarojini Naidu.

Mr. Polak, learning of Gandhi’s involvement in the war, raised questions on its compatibility with his commitment to ahimsa (nonviolence). While acknowledging this inconsistency, Gandhi argued the nuances of ahimsa, emphasizing that intentions and the effort to reduce harm mattered. He said, “A devotee of Truth may not do anything in deference to convention” (453), indicating the need to pursue truth regardless of challenges.

In England, during their training, Indian volunteers faced tension with their appointed Commanding Officer over issues of control. Gandhi advocated for democratic leadership within the Corps, leading to what they termed a “miniature” practice of satyagraha, in which they withdrew their participation unless their concerns were addressed. The standoff eventually split the Corps into two groups, with some serving at Netley Hospital and others refraining. Throughout, Gandhi, even while sick in bed, championed satyagraha principles and self-respect.

Gandhi, while experiencing pleurisy, maintained a strict diet excluding milk, cereals, and pulses, which concerned his associates, including Gokhale and Dr. Jivraj Mehta. Despite Gokhale’s persuasion, Gandhi stood firm on his religious conviction against consuming milk or its derivatives, asserting, “I will not take milk, milk-products or meat. If not to take these things should mean my death, I feel I had better face it” (460). Gokhale respected his choice, and Dr. Mehta worked within these constraints.

For his pleurisy treatment, instead of conventional methods, Gandhi opted for dietary modifications, consulting Dr. Allinson, who suggested a diet of raw vegetables, fruits, and brown bread. Although well-meaning, Lady Cecilia Roberts mistakenly gave him “malted milk,” thinking it wasn’t dairy. Upon realizing this, Gandhi discontinued it but bore no resentment. As winter deepened and his health remained precarious, Mr. Roberts advised him to return to India’s warmer climate, and Gandhi started preparing for departure.

On his journey back to India after a decade, Gandhi experienced an improvement in health, attributing it to the pure air and his fruit and nut diet. However, the palpable distance between English and Indian passengers (resulting from the colonial dynamic) made him long for home. Upon arriving in Bombay (now Mumbai), he received a warm welcome organized by Gokhale.

In his legal profession, Gandhi’s dedication to truth was evident. He recalls, “Often I knew that my opponents had tutored their witnesses” (468), yet he resisted any temptation to do the same. Refusing to take up or defend false cases, his reputation grew, attracting only genuine cases. In one notable incident, an inadvertent error in a client’s accounting case award posed a moral challenge. While he believed in admitting the mistake, his senior counsel disagreed.

In another instance before the Supreme Court, Gandhi highlighted an unintentional discrepancy in an award. When a judge misinterpreted this as “sharp practice” or deceit, Gandhi explained the situation, receiving support from another judge, who asked the opposing counsel, “Supposing Mr. Gandhi had not admitted the error, what would you have done?” (471). The case ended in favor of rectifying the error. While these experiences solidified Gandhi’s belief in practicing law truthfully, he emphasized that honesty alone can’t wholly address the profession’s inherent challenges.

While practicing law in the Transvaal, Gandhi opted to work directly with Indian people, aware that white attorneys wouldn’t engage him. On an occasion when he realized his client was being deceptive, Gandhi immediately asked the magistrate to dismiss the case. He later remarked, “I rebuked my client for bringing a false case to me” (473), demonstrating his unwavering commitment to integrity. Even when uncertain about cases, Gandhi’s candidness was evident. This honesty fostered “unbounded affection and trust” (474) among his clients. Many clients transitioned from mere legal associations to becoming “real co-workers in public service” (474) as a result of the profound trust and rapport he established.

In another significant episode, Parsi Rustomji, a close client and ally, admitted to Gandhi his involvement in smuggling. Consumed by guilt, Rustomji was torn between concealment and confession. Gandhi, anchored in transparency and truth, advised, “To save or not to save you is in His hands. As to me you know my way. I can but try to save you by means of confession” (476). Reflecting his belief in the importance of owning up and repentance, Gandhi liaised with the Customs Officer and the Attorney General, eventually securing a resolution. Rustomji was penalized financially but spared jail time. Demonstrating genuine remorse, he publicly showcased his wrongdoing as a cautionary tale for others.