It seems clear that Satyagraha cannot be equated with Christian
pacifism. As Shridharani has said, "In India, the people are not
stopping with mere good will, as the pacifists usually do, but, on the
contrary, are engaged in direct action of a non-violent variety which
they are confident will either mend or end the powers that be," and,
"Satyagraha seems to have more in common with war than with Western
pacifism."[66]
Gandhi's campaign to recruit Indians for the British army during the
First World War distinguishes him also from most western pacifists.[67]
In an article entitled "The Doctrine of the Sword," written in 1920,
Gandhi brought out clearly the fact that in his philosophy he places the
ends above the means, so far as the mass of the people are concerned:
"Where the only choice is between cowardice and violence I advise
violence. I cultivate the quiet courage of dying without killing.
But to him who has not this courage I advise killing and being
killed rather than shameful flight from danger. I would risk
violence a thousand times rather than the emasculation of the race.
I would rather have India resort to arms to defend her honour than
that she should in a cowardly manner remain a helpless victim of
her own dishonour."[68]
Both pacifists and their opponents have noted this inconsistency in
Gandhi's philosophy. Lewis calls Gandhi "a strange mixture of
Machiavellian astuteness and personal sanctity, profound humanitarianism
and paralysing conservatism."[69] Bishop McConnell has said of his
non-violent coercion, "This coercion is less harmful socially than
coercion by direct force, but it is coercion nevertheless."[70] And C.
J. Cadoux has declared:
"The well-known work of Mr. Gandhi, both in India today and earlier
in Africa, exemplifies rather the power of non-co-operation than
Christian love on the part of a group; but even so, it calls for
mention ... as another manifestation of the efficacy of non-violent
methods of restraint."[71]
Gandhi's own analysis of his movement places much emphasis on the
mystical Hindu idea of self-inflicted suffering. In 1920, he said,
"Progress is to be measured by the amount of suffering undergone by the
sufferer."[72] This idea recurs many times in Gandhi's writings. The
acceptance of such suffering is not easy; hence his emphasis upon the
need of self-purification, preparation, and discipline. Because of the
violence used by many of his followers during the first great campaign
in India, Gandhi came to the conclusion that "before re-starting civil
disobedience on a mass scale, it would be necessary to create a band of
well-trained, pure-hearted volunteers who thoroughly understood the
strict conditions of Satyagraha."[73]