Сила ненасилия Махатмы Ганди

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Сила ненасилия Махатмы Ганди - Кедров Константин


“Izvestiya” of № on January 13,15, 1991.

Such people are born rarely. The value of Gandhi's activity exceeds the scope of our millenium, and the embodiment of its ideas, will most likely, fill millenium the future. This does not mean that by Gandhi - only for the future. The value of its ideas ever more grows, and for our time they are even more urgent, than for the first half of the 20th century, when it accomplished its life.

When by Gandhi it called Hindus to the nonviolent resistance to English colonial administration, to it and into the head it could not arrive, which someone can experience in this case hostility to the Englishmen. Moreover, it [neustanno] called to love those, whom resisted. To love and to protect their political enemies, remaining inflexible in settling of its ideas, means to be Gandhi's follower:

“If we will carry out all our responsibilities, rights it is not necessary it takes a long time to search for. But if we, not

after carrying out our responsibilities, let us be fixed after the rights, then they will be moved away from us,

as the stray flame”.

However, that here new, if another Christ spoke: “You do love the enemies of your and bless hating you”? New in the fact that after 1869 years from Christmas of Christ's was born man, which could carry out this commandment in the policy. righteous men not so there are many, but they there is. Thinkers are not always sufficient, but nevertheless we in state to the always name ten- other of names. Righteous man, thinker politician in one person - this phenomenon is unique, name to it Gandhi's [Makhatma].

Once during the [induistsko]- Moslem pogroms young terrorist completed unsuccessful attempted murder of Gandhi. First words after the attempt: “Do not feed hatred for this young person. It is in error and deserves condescension”. In the sign of protest against the violence and the injustices it declared hunger strikes and being no one not noted for the beginning jurist, and after becoming well-known dissident, and already at the apex of glory. As the acknowledged spiritual leader of entire India it protested against all nuances of injustice, with which encountered its fate. “I more often will agree to be that torn to pieces on the part, than I will renounce from the oppressed classes”.

It is here necessary to understand that by Gandhi never is recognized itself the division of society into the classes. Oppressed - this and the despised, persecuted lowest castes in India; and Moslems, when them they subject to the pursuits of [induisty]; and [induisty], persecuted by Moslems; and the Englishmen, when the infuriated people is brought down on them; and the entire population of India, when it is suppressed by British crown.

“Thus far man on his own free will not place himself on the quite last place among the neighbor, to those times there is no for it rescuing. In order to contemplate the universal and omnipresent spirit of truth, it is necessary to know how to love such most negligible creation as we themselves”.

By Gandhi it is not exhausted to the fabrications in search of the methods of nonviolent resistance to the evil:

“Violence is in actuality the expression of an internal feeling of weakness”.

Solid [induist] on the persuasions, it, disrupting all prohibitions, is friends with the representatives of the lowest castes, it goes in their dwellings, it passes the night in the blocks of those rejected.

It starves into the sign of protest against the British dominion in India; but as soon as people anger attacks the Britons, it declares the hunger strike in defense of Englishmen.

By Gandhi it fights not with Britain, but for the restoration of the moral bases of society.

It considers that man must bear the cloths, woven by his own hands, and entire

India sits down itself for the looms. Englishmen increase tax by the salt - by Gandhi it calls entire India to forego the salt itself eats only unsalted food.

Its ideal - return to nature, failure of the industrial way of development, the minimum of material needs and limitless love for entire living. However, the central objective of life - self-knowledge. Search for the truth: “My comprehensive experience convinced me that there is no other god, besides truth”, at the end its long and very laborious life of Gandhi it made the staggering discovery: “I entire life considered that the god is truth; however, after forty year searches and reflections I understood that is correct the reverse assertion”.

Namely: “Truth - is god”.

As all great discoveries, it is brilliantly simple. But behind this lies incredible

complexity. Once to Gandhi it said: “God is everything, it even atheism of atheists, if the atheist

it is accurate to truth”. The depth of this approach is not yet comprehended by humanity, and Gandhi's personality still remains riddle for billions of people.

But who such was in actuality Gandhi?

I fear, that any answer to this question will be naive and limited. The personalities of this scale so widely light up life that each sees in it its. Nehru's [Dzhavakharlal], the political associate of Gandhi, did not assume and did not understand his religiosity. He considered this the Indian specific character of Gandhi, and not more.

The student years of Gandhi were conducted in England. Here it fell into the environment of theosophists in the chapter of Annie [Bezant]. Theosophy was approached the association of Hinduizm and occult knowledge with the high revelations of Christianity. They began to greedily question young person about the secrets of the ancient of religion, but by Gandhi simply nothing he knew about wealth of his of religion. It did not eat meat, was stored conjugal faithfulness, and all. Theosophists turned the look of the beginning jurist [k] You [bkhagavadgite] and to gospel. By Gandhi it was struck by the similarity of the commandments of Hinduizm to the highland sermon of Christ.

Truly noble person knows all people as one and with happiness he pays by the good

for that caused to it evil. After reading these verses from [Bkhagavadgity], with Gandhi with the rejoicing it saw the same thoughts in the gospel.

“Into the indescribable enthusiasm led me the following lines: But I tell you: do not oppose to that offending; but if who strikes you into the right cheek your, substitute to it other; and who will want to be judged with you and to take in you jacket, return to it caftan”.

In the student years of Gandhi ever more it converges with the Christians, and Christians open for the young person depth and wealth of his religion - Hinduizm. Gandhi's mind never was credulous. General with the theosophists and the Christians, it read the atheistic literature, extremely fashionable in those times: “I read several atheistic books, whose name no longer I remember. They produced to me no impression, since I already traversed desert of atheism… If we love our neighbor, no changes, at least and revolutionary nature, they cannot make us good”.

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