My Non-violence

Chapter 68: Fasting In Non-violent Action

If the struggle which we are seeking to avoid with all our might has to come, and if it is to remain non-violent as it must in order to succeed, fasting is likely to play an important part in it. It has its place in the tussle with authority and with our own people in the event of wanton acts of violence and obstinate riots for instance.
There is a natural prejudice against it as part of a political struggle. It has a recognized place in religious practice. But it is considered a vulgar interpolation in politics by the ordinary politician though it has always been resorted to by prisoners in a haphazard way with more or less success. By fasting, however, they have always succeeded in drawing public attention and disturbing the peace of jail authorities.
My own fasts have always, as I hold, been strictly according to the law of Satyagraha. Fellow Satyagrahis too in South Africa fasted partially or wholly. My fasts have been varied. There was the Hindu-Muslim unity fast of 21 days in 1924 started under the late Maulana Mahomed Ali's roof in Delhi. The indeterminate fast against the MacDonald Award was taken in the Yeravda Prison in 1932. The 21 days' purificatory fast was begun in the Yeravda Prison and was finished at Lady Thakersey's, as the Government would not take the burden of my being in the prison in that condition. Then followed another fast in the Yeravda Prison in 1933 against the Government refusal to let me carry on anti-untouchability work through Harijan (issued from prison) on the same basis as facilities had been allowed me four months before. They would not yield, but they discharged me when their medical advisers thought I could not live many days if the fast was not given up. Then followed the ill-fated Rajkot fast in 1939. A false step taken by me thoughtlessly during that fast thwart­ed the brilliant result that would otherwise certainly have been achieved. In spite of all these fasts, fasting has not been accepted as a recognized part of Satyagraha. It has only been tolerated by the politicians. I have however been driven to the conclusion that fasting unto death is an integral part of Satyagraha programme, and it is the great­est and most effective weapon in its armoury under given circumstances. Not everyone is qualified for undertaking it without a proper course of training.
I may not burden this note with an examination of the circumstances under which fasting may be resorted to and the training required for it. Non-violence in its posi­tive aspect as benevolence ( I do not use the word love as it has fallen into disrepute) is the greatest force because of the limitless scope it affords for self-suffering without causing or intending any physical or material injury to the wrong­doer. The object always is to evoke the best in him. Self- suffering is an appeal to his better nature, as retaliation is to his baser. Fasting under proper circumstances is such an appeal par excellence. If the politician does not perce­ive its propriety in political matters, it is because it is a novel use of this very fine weapon.
To practise non-violence in mundane matters is to know its true value. It is to bring heaven upon earth. There is no such thing as the other world. All worlds are one. There is no here 'and no' there As Jeans has demonstrated, the whole universe including the most distant stars, invi­sible even through the most powerful telescope in the world, is compressed in an atom. I hold it therefore to be wrong to limit the use of non-violence to cave dwellers and for acquiring merit for a favoured position in the other world. All virtue ceases to have use if it serves no purpose in every walk of life. I would therefore plead with the purely political-minded people to study non-violence and fasting as its extreme manifestation with sympathy and understanding.
Sevagram,
20-7-'42

Harijan, 26-7-1942