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He was no ordinary leader. There are those who believe he was divinely inspired, and it is difficult not to believe with them. He dared to exhort nonviolence in a time when the violence of Hiroshima and Nagasaki had exploded on us; he exhorted morality when science, technology and the capitalist order had made it redundant; he replaced self-interest with group interest without minimizing the importance of self. In fact, the interdependence of the social and the personal is at the heart of his philosophy. He seeks the simultaneous and interactive development of the moral person and the moral society.
His philosophy of Satyagraha is both a personal and a social struggle to realize the Truth, which he identifies as God, the Absolute Morality. He seeks this Truth, not in isolation, self-centeredly, but with the people. He said, "I want to find God, and because I want to find God, I have to find God along with other people. I don't believe I can find God alone. If I did, I would be running to the Himalayas to find God in some cave there. But since I believe that nobody can find God alone, I have to work with people. I have to take them with me. Alone I can't come to Him."
He sacerises his revolution, balancing the religious and the secular.
His awakening came on the hilly terrain of the so-called Bambata Rebellion, where as a passionate British patriot, he led his Indian stretcher-bearer corps to serve the Empire, but British brutality against the Zulus roused his soul against violence as nothing had done before. He determined, on that battlefield, to wrest himself of all material attachments and devote himself completely and totally to eliminating violence and serving humanity. The sight of wounded and whipped Zulus, mercilessly abandoned by their British persecutors, so appalled him that he turned full circle from his admiration for all things British to celebrating the indigenous and ethnic. He resuscitated the culture of the colonized and the fullness of Indian resistance against the British; he revived Indian handicrafts and made these into an economic weapon against the colonizer in his call for swadeshi--the use of one's own and the boycott of the oppressor's products, which deprive the people of their skills and their capital.
A great measure of world poverty today and African poverty in particular is due to the continuing dependence on foreign markets for manufactured goods, which undermines domestic production and dams up domestic skills, apart from piling up unmanageable foreign debts. Gandhi's insistence on self-sufficiency is a basic economic principle that, if followed today, could contribute significantly to alleviating Third World poverty and stimulating development.
Gandhi predated Frantz Fanon and the black-consciousness movements in South Africa and the U.S. by more than a half-century and inspired the resurgence of the indigenous intellect, spirit and industry.
Gandhi rejects the Adam Smith notion of human nature as motivated by self-interest and brute needs and returns us to our spiritual dimension with its impulses for nonviolence, justice and equality.