The Story of My Experiments with Truth

“There are some things which are known only to oneself and one’s Maker. These are clearly incommunicable. The experiments I am about to relate are not such. But they are spiritual, or rather moral; for the essence of religion is morality.”

The statement “for the essence of religion is morality” is an assertion. Gandhi presents this belief strongly, not merely as an opinion but as an evident truth in his understanding. The use of the semicolon in this segment helps connect and balance the two closely related ideas, highlighting their intrinsic relationship.

“But for me, truth is the sovereign principle, which includes numerous other principles. This truth is not only truthfulness in word, but truthfulness in thought also, and not only the relative truth of our conception, but the Absolute Truth, the Eternal Principle, that is God.”

This passage references the concept of truth multiple times and further clarifies it via additional descriptions. The phrase “sovereign principle” uses the device of connotation, suggesting that truth, beyond its dictionary definition, holds paramount importance in Gandhi’s beliefs.

“The seeker after truth should be humbler than the dust. The world crushes the dust under its feet, but the seeker after truth should so humble himself that even the dust could crush him.”

By comparing truth seekers’ ideal humility to “dust,” Gandhi employs a “simile,” suggesting that the aspirant should possess a humility even greater than that of the most humble substance on earth. The imagery of “dust” and its inherent humility evokes strong connotations of meekness, insignificance, and being downtrodden. The contrasting actions of the world crushing the dust and the dust potentially crushing the seeker showcase antithesis. This contrast emphasizes the humility Gandhi believes a seeker of truth should embody.

“The term ‘religion’ I am using in its broadest sense, meaning thereby self- realization or knowledge of self.”

Gandhi clarifies his personal interpretation of a commonly known term: ”religion.” Instead of adhering to conventional or orthodox definitions, Gandhi expands the term’s scope to encompass “self-realization or knowledge of self,” offering a personal perspective. The phrase “in its broadest sense” qualifies his interpretation to help ensure that readers understand it.

“For a bowl of water give a goodly meal: For a kindly greeting bow thou down with zeal: For a simple penny pay thou back with gold: If thy life be rescued, life do not withhold. Thus the words and actions of the wise regard; Every little service tenfold they reward. But the truly noble know all men as one, And return with gladness good for evil done.”

This quote contains a series of metaphorical exchanges that provide guidance on how to respond to various acts of kindness, suggesting that the response should always exceed the original gesture. The phrases “For a bowl of water give a goodly meal” and “For a simple penny pay thou back with gold” employ illustrate the principle of magnanimity and the idea of giving back more than one receives.

“My shyness has been in reality my shield and buckler. It has allowed me to grow. It has helped me in my discernment of truth.”

The terms “shield” and “buckler” are metaphors for protection. By comparing his “shyness” to these defensive tools, Gandhi emphasizes the protective and beneficial nature of this trait in his life, underscoring the idea that a perceived weakness can be a strength.

“Prayer needs no speech. It is itself independent of any sensuous effort. I have not the slightest doubt that prayer is an unfailing means of cleaning the heart of passions. But it must be combined with the utmost humility.”

“Prayer needs no speech” applies the device of antithesis. The juxtaposition of “prayer” and “speech” emphasizes that true prayer transcends spoken words. Again, Gandhi emphasizes the importance of humility.

“So long as we are children we are attracted by toys, and the Tower was a good demonstration of the fact that we are all children attracted by trinkets.”

The initial segment, “So long as we are children we are attracted by toys,” metaphorically compares all people to children who are naturally drawn to material objects. The phrase “we are all children attracted by trinkets” drives home the value of deemphasizing possessions and embracing a life of austerity and simplicity.

“How far should I undertake the study of Christianity? How was I to obtain literature about Hinduism? And how was I to understand Christianity in its proper perspective without thoroughly knowing my own religion? I could come to only one conclusion: I should make a dispassionate study of all that came to me, and deal with Mr. Baker’s group as God might guide me; I should not think of embracing another religion before I had fully understood my own.”

The repetition of the interrogative form beginning with “how” underscores the depth of Gandhi’s internal deliberation and introspection. In the last sentence, Gandhi displays humility, implying that he has more to learn about his own religion before studying others.

“Tolstoy’s The Kingdom of God Is Within You overwhelmed me. It left an abiding impression on me. Before the independent thinking, profound morality, and the truthfulness of this book, all the books given me by Mr. Coates seemed to pale into insignificance.”

The passage contains an instance of hyperbole, when Gandhi states that in comparison to Tolstoy’s work, other books “seemed to pale into insignificance.” By suggesting that other literature became extremely diminished after he read The Kingdom of God Is Within You, Gandhi exaggerates to emphasize the book’s immense impact on him.

“It has always been a mystery to me how men can feel themselves honoured by the humiliation of their fellow beings.”

Here, “mystery” highlights Gandhi’s deep perplexity over certain human behaviors. The quote further emphasizes this sense of bewilderment by juxtaposing two opposing concepts: “honoured” and “humiliation.” Gandhi draws attention to the inherent contradiction of deriving a sense of honor or elevation at the expense of degrading another. This juxtaposition underscores the irony of the situation, capturing the essence of the moral paradox Gandhi grappled with in his efforts to fight the oppressiveness of colonialism.

“Service which is rendered without joy helps neither the servant nor the served. But all other pleasures and possessions pale into nothingness before service which is rendered in a spirit of joy.”

There’s a clear juxtaposition between service rendered “without joy” and that which is done with a “spirit of joy.” The phrase “pale into nothingness” is another example of both metaphor and hyperbole, vividly illustrating the idea that even the most profound pleasures and possessions become insignificant compared to joyful service. This draws attention to how Gandhi prioritized service over seeking pleasure, possessions, or rewards. The statement’s overall structure reflects juxtaposition, as it sets two ideas side by side to draw attention to their differences and further emphasize the superiority of joyful service over other forms of gratification.

“My experience has shown me that we win justice quickest by rendering justice to the other party.”

This quote uses epanalepsis, which demonstrates a circular pattern of thought by repeating the beginning of a sentence or clause at the end, and juxtaposes “winning justice” with “rendering justice to the other party.” This contrast emphasizes a deeper truth about the nature of justice: that one can achieve it more swiftly by offering it than by seeking it. “My experience has shown me” suggests that this insight derives from personal encounters and is not merely theoretical.

“We labour under a sort of superstition that a child has nothing to learn during the first five years of its life. On the contrary the fact is that the child never learns in after life what it does in its first five years.”

Gandhi’s perspective on early childhood learning contradicts widely held beliefs. The phrase “labour under a sort of superstition” suggests that societal beliefs about childhood learning are misguided and unfounded. This choice of diction, specifically “superstition,” casts these beliefs as not just incorrect but fundamentally flawed, stemming from ignorance or misinformation. The use of “on the contrary” further emphasizes the gap between the prevailing misconception with the truth that Gandhi wishes to convey about the vital importance of a child’s earliest years.

“I realized that a vow, far from closing the door to real freedom, opened it.”

The opposition between “closing the door” and “opened it” highlights a paradoxical relationship between commitment (as symbolized by “a vow”) and the concept of freedom. This antithesis challenges the conventional understanding that making a vow or commitment may limit one’s freedom. Instead, Gandhi suggests that commitment can pave the way to a more profound, genuine freedom.

“It is the reformer who is anxious for the reform, and not society.”

By juxtaposing “the reformer” with “society,” Gandhi emphasizes the distinction between an individual’s passion and drive to bring about change and the collective apathy or resistance that the larger society might exhibit toward that change. This distinction draws attention to the challenges facing those who fight for societal reforms. The word “anxious” conveys a sense of eagerness, urgency, and possibly even unease on the part of the reformer. This contrasts with the implied complacency or inertia of “society.”

“‘Hate the sin and not the sinner’ is a precept which, though easy enough to understand, is rarely practised, and that is why the poison of hatred spreads in the world.”

This quote emphasizes the contrasting concepts of “sin” and “sinner” to differentiate between an action and the person committing the action. In addition, the phrases “easy enough to understand” and “rarely practised” highlight the irony inherent in the gap between theoretical understanding and practical action.

“I hold that believers who have to see the same God in others that they see in themselves, must be able to live amongst all with sufficient detachment. And the ability to live thus can be cultivated, not by fighting shy of unsought opportunities for such contacts, but by hailing them in a spirit of service and withal keeping oneself unaffected by them.”

The structures “believers who have to see […] must be able to live” and “not by fighting […] but by hailing” are examples of parallelism. This creates a sense of balance and symmetry in Gandhi’s argument about the nature of true belief and how believers should interact with the world around them.

“The good of the individual is contained in the good of all.”

This statement’s structure uses chiasmus, a form of parallelism, by repeating the phrase “the good of” to provide linguistic balance. This emphasizes the interconnectedness of individual and collective well-being. Gandhi’s statement succinctly encapsulates the principle of an intrinsic link between individual and collective welfare. By stating this truth in a brief and impactful manner, the quote embodies the characteristics of an aphorism.

“Mrs. Polak was a Christian by birth and Polak a Jew. Their common religion was the religion of ethics.”

The statement begins by highlighting the distinct religious backgrounds of Mrs. and Mr. Polak, contrasting “Christian” with “Jew.” This contrast or juxtaposition emphasizes their differences. However, Gandhi then introduces an antithesis by stating that, despite their varied religious affiliations, their shared belief system is anchored in ethics, suggesting a universality that transcends traditional religious labels. Furthermore, the phrase “religion of ethics” may be seen as a form of metonymy, a figure of speech wherein one thing is replaced by a word associated with it. Here, “religion” usually denotes a system of faith centered around divinity, rituals, and scriptures, but Gandhi uses it in association with “ethics,” suggesting that the shared moral code of their religions is as binding and significant as any religious doctrine.

“Spiritual relationship is far more precious than physical. Physical relationship divorced from spiritual is body without soul.”

The distinction between “Spiritual relationship” and “Physical relationship” creates a clear juxtaposition, setting the two concepts in opposition to emphasize their differences. By likening a relationship devoid of spiritual depth to a “body without soul,” Gandhi uses metaphor to convey that such a relationship is empty and lifeless, lacking true essence or meaning.

“It is no exaggeration, but the literal truth, to say that in this meeting with the peasants I was face to face with God, Ahimsa and Truth.”

The phrase “It is no exaggeration” uses a form of negation. By opening with what the statement is not (“exaggeration”), Gandhi strengthens the veracity of what it is (“truth”). The phrase “face to face with God, Ahimsa, and Truth” emphasizes the equal significance and interconnectedness of these three profound concepts.

“[These journals] enabled me freely to ventilate my views and to put heart into the people.”

“Ventilate my views” is a metaphorical expression. Typically, ventilation refers to the circulation of air, but in this context, Gandhi uses it to mean expressing or sharing his ideas or opinions, suggesting an attempt to refresh or clarify ideas by openly discussing them. Likewise, the phrase “put heart into the people” is metaphorical. Instead of implying a literal placement of a heart into someone, Gandhi refers to inspiring, motivating, or instilling hope and courage in people through his writings.