Reflection on Gandhi's Autobiography: Faith, Principles, and Self

Family, Loyalty, and Foundational Principles

Gandhi begins his autobiography by describing his family of origin and depicts his grandfather as a man of principle. His ancestors probably had humble origins, but over time they became leaders. His grandfather, who had served as prime minister of Porbandar before being forced to leave due to political intrigues, demonstrated the principle of loyalty when he saluted the Nawab — in the place where he took refuge — with his left hand instead of his right. The reason he did this was simple: "The right hand is already pledged to Porbandar" (Gandhi, n.d., p. 2).

This striking opening is helpful in framing the autobiography as a whole because it places front and center, first and foremost, the notion of principles — and, moreover, the notion of loyalty. This loyalty to a homeland is what would compel Gandhi throughout his adult life, especially after returning to India from abroad. Likewise, the notion of having principles would be important to him as he embarked upon his journey of self-denial in order to gain mastery over himself and to purge the soul of its unruly passions.

Youthful Faults and the Lessons of Confession

Gandhi also describes himself as being in the "sleep of lust" during his younger years (p. 7). This spirit of lust prevented him from being a good teacher to others, and it was only later — when he overcame this unhealthy spirit — that he was able to reach his potential as a teacher and a leader in public life. This is an important aspect of the man that should be remembered, because it is often the case that heroic people have their histories whitewashed and purified so that they appear as angelic beings in the public eye. But Gandhi says of himself that he was in the sleep of lust, and that this lust constrained his activities. It is admirable to see someone admit their faults and handicaps, and equally admirable to see that he was able to overcome them as he grew in strength, self-control, and in the spirit.

Gandhi describes some of his other sins and faults in his youth, such as smoking and stealing, but he recounts these experiences to show how he learned and grew from them. His aim is not only to be honest with the reader but also to be honest with himself. Unless a person is honest with himself, he cannot truly develop the spirit as it ought to be developed. The important lesson Gandhi obtained from his experience of thieving was that of forgiveness. When his father found out about the theft, Gandhi expected anger — but instead he saw that his father was "so wonderfully peaceful" that it stunned the young man (p. 15). What prompted that peaceful forgiveness was likely also the fact that Gandhi made a "clean confession," illustrating the need for one to be honest and forthright about one's mistakes (p. 15). Gandhi did not try to hide what he had done but showed repentance and trusted in the justice and mercy of his father — and his father did not let him down. By confessing his crime, his father's faith and trust in his son were restored. This strikes me as a great lesson that surely shaped Gandhi's soul.

Gandhi's Evolving Faith and the Mystery of Religion

Gandhi also states that he was tolerant of religions but that in his youth he tended toward atheism, unable to hold a living faith in God. He was genuinely troubled by this, to his credit, for he could not reconcile his beliefs without having a moral basis for them. Over time he reckoned that "morality is the basis of things, and that truth is the substance of morality" (p. 18). This is an important point: if truth is the substance of morality, one must arrive at the truth of things in order to hold a moral perspective. Gandhi went on to reason that all religions contained some truth but that none held all the truth. He arrived at this viewpoint after much consideration, but for a person who actively believes in a particular religion, this view can be disconcerting. This is one aspect of Gandhi's thought with which I have some difficulty, because I feel he may have limited himself in pursuing the question of truth in relation to religion.

However, as his time in London shows, he moved away from atheism toward a belief in God, and this is helpful in understanding his faith, his energy, and his passion. He also notes that "it was in England that I first discovered the futility of mere religious knowledge" (p. 37). Although he was touched by the Sermon on the Mount, the phrase "futile knowledge" gives me pause. Perhaps it touches on the mystery of faith. Yet upon reflection, I began to understand what Gandhi means: he seems to suggest that God works in mysterious ways that go beyond mere knowledge of religious truths. There is an element of grace that operates in the soul and in the world, and one must collaborate with it — and one does so through prayer and the spirit. This is an interesting insight. It shows that Gandhi had a genuine sense of the mystery of faith, and even if he did not settle upon any single religion, I believe he had a deep love of God that cannot be captured in mere words.