Mahatma Gandhi

The opinions and principles of Mahatma Gandhi are worldwide famous and one of the letters which were sent to Leo Tolstoy, he felt so happy upon reading them. He found that Mohandas Gandhi on the track of non-resistance. In the Mahatma Gandhi and Leo Tolstoy letters, According to Leo’s reply in the letter below which was sent to Gandhi in the year 1910, 7th September. Tolstoy said that non-resistance is the discipline Of love unperformed by false interpretations. Moreover, he added, love is supreme and unique law and the manifestation occurs and seen in soul of infants. However, the man feels it and never blinded by doctrine of the world.

However, there are numbers of philosophies according to ancient culture of the countries like Indian, Chinese, Hebrew, Greek, and Roman where there is violence. The love is incompatible is the most common law of the nature. Therefore, one who has admitted to violence, the theory of love found futile. Thus, it stands to exist.

If there is a resistance aside love, it straight says there is no love in between and hence law of existence does not exist. As well as there is no other law but violence. Tolstoy also shaded lights on Christian on love and violence. According to him, the law of love expressed so clearly by Christians. His opinion on inner contradiction are all the real story of socialism, communism, growing criminalizes, unemployment and illogical luxuries of riches.

Further, he stated that the life of Christian people have categorized love and violence into two utter contradictions. The love recognized as the law of life and on the other hand, violence as predictable in different departments of life like government sectors.

One of the Mahatma Gandhi and Leo Tolstoy letters on non-resistance

I have received your journal Indian Opinion, and I am happy to know all that is written on non-resistance. I wish to communicate to you the thoughts which are aroused in me by the reading of those articles. The more I live—and specially now that I am approaching death—the more I feel inclined to express to others the feelings which so strongly move my being, and which, according to my opinion, are of great importance. That is, what one calls non-resistance, is in reality nothing else but the discipline of love.
Unreformed by false interpretation. Love is the aspiration for communion and solidarity with other souls, and that aspiration always liberates the source of noble activities. That love is the supreme and unique law of human life, which everyone feels in the depth of one's soul. We find it manifested most clearly in the soul of the infants. Man feels it, so long as he is not blinded by the false doctrines of the world. That law of love has been promulgated by all the philosophies—Indian, Chinese, Hebrew, Greek, and Roman. I think that it had been most clearly expressed by Christ, who said that in that law is contained both the law and the Prophets.

But he has done more; anticipating the deformation to which that law is exposed, he indicated directly the danger of such deformation, which is natural to people who live only for worldly interests. The danger consists precisely in permitting one's self to defend those interests by violence; that is to say, as he has expressed, returning blow by blows, and taking back by force things that have been taken from us, and so forth. Christ knew also, just as all reasonable human beings must know, that the employment of violence is incompatible with love, which is the fundamental law of life. He knew that,
once violence is admitted, doesn't matter in even a single case, the law of love is thereby rendered futile. That is to say, that the law of love ceases to exist.

The whole Christian civilization, so brilliant in the exterior, has grown up on this misunderstanding and this flagrant and strange contradiction, sometimes conscious, but mostly unconscious. In reality, as soon as resistance is admitted by the side of love, love no longer exists and cannot exist as the law of existence; and if the law of love cannot exist, therein remains no other law except that of violence, that is, the right of the mighty. It was thus that the Christian society has lived during these nineteen centuries. It is a fact that all the time people were following only violence in the organisation of society.

But the difference between the ideals of Christian peoples and that of other nations lies only in this: that, in Christianity, the law of love had been expressed so clearly and definitely as has never been expressed in any other religious doctrine; that the Christian world had solemnly accepted that law, although at the same time it had permitted the employment of violence and on that violence it had constructed their whole life. Consequently, the life of the Christian peoples is an absolute contradiction between their profession and the basis of their life; contradiction between love recognised as the law of life, and violence recognised as inevitable in different departments of life: like Governments, Tribunals, Army, etc., which are recognised and praised. That contradiction developed with the inner development of the Christian world and has attained its paroxysm in recent days.

At present, the question poses itself evidently in the following manner: either it must be admitted that we do not recognise any discipline, religious or moral, and that we are guided in the organisation of life only by the law of force. Or that all the taxes that we exact by force, the judicial and police organisations. And, above all, the army must be abolished. This spring, in the religious examination of a secondary school of girls in Moscow. The Professor of Catechism, as well as the Bishop, had questioned the young girls on the Ten commandments and above all on the sixth “Thou shalt not kill”.

When the examiner received a good reply, the Bishop generally paused for another question: Is killing proscribed by the sacred Law always and in all cases? And the poor young girls perverted by their teachers must reply: No, not always; killing is permitted during war, and for the execution of criminals. However, one of those unfortunate girls, (what I relate is not a fiction but a fact that has been transmitted to me by an eyewitness) having been asked the same question, “Is killing always a crime?” was moved deeply, blushed and replied with decision “Yes, always.” To all the sophisticated questions habitual to the Bishop, she replied with firm conviction: killing is always forbidden in the Old Testament as well as by Christ, who not only forbids killing but all wickedness against our neighbours. In spite of all his oratorical talent and all his imposing grandeur, the Bishop was obliged to beat a retreat and the young girl came out victorious. Yes, we can discuss in our journals the progress in aviation and such other discoveries, the complicated diplomatic relations, the different clubs and alliances, the so-called artistic creations, etc., and pass in silence what was affirmed by the young girl.

But silence is futile in such cases because everyone in this Christian world is feeling the same, more or less vaguely, like that girl. Socialism, Communism, Anarchism, Salvation Army, the growing criminalities, unemployment and absurd luxuries of the rich, augmented without limit, and the awful misery of the poor, the terribly increasing number of suicides-all

these are the signs of that inner contradiction which must be there and which cannot be resolved; and, without doubt, can only be resolved by acceptation of the law of love and by the rejection of all sorts of violence. Consequently, your work in Transvaal, which seems to be far away from the centre of our world, is yet the most fundamental and the most important to us. Supplying the most weighty practical proof in which the world can now share and with which must participate not only the Christians but all the peoples of the world. I think that it would give you pleasure to know that with us in Russia, a similar movement is also developing rapidly under the form of the refusal of military services augmenting year after year. However, small may be the number of your participators in non-resistance and the number of those in Russia who refuse military service.

Both the one and the other may assert with audacity that “God is with us” and “God is more powerful than men”. Between the confession of Christianity, even under the perverted form in which it appears among us Christian peoples. And, the simultaneous recognition of the necessity of armies and of the preparation for killing on an ever-increasing scale. There exists a contradiction so flagrant and crying that sooner or later, probably very soon. It must invariably manifest itself in utter nakedness; and it will lead us either to renounce the Christian religion.

And to maintain the governmental power, or to renounce the existence of the army and all the forms of violence which the state supports and which are more or less necessary to sustain its power. That contradiction is felt by all the governments, by your British Government as well as by our Russian Government. And, therefore, by the spirit of conservatism natural to these governments, the opposition is persecuted, as we find in Russia as well as in the articles of your journal, more than any other anti-governmental activity. The governments know from which direction comes the principal danger and try to defend themselves with a great zeal in that trial not merely to preserve their interests but actually to fight for their very existence.

With my perfect esteem,

LEO TOLSTOY