Gandhi’s whole political career is inspired by a deep love for his suffering countrymen. His heart burns with the desire to free his country from its present state of thraldom and helpless servitude. India, the cradle of civilization and culture, for ages the solitary source of light and of wisdom, whence issued the undying message of Buddhist missionaries, where empires flourished under the careful guidance of distinguished statesmen, the land of Asoka and Akbar, lies to-day at the tender mercy of a haughty conqueror, intoxicated and maddened by the conquest of a helpless people. “Her arts degenerated, her literatures dead, her beautiful industries perished, her valor done,” she presents but a pitiful picture to the onlooking world. Gandhi, the heroically determined son of India, feels the impulse to save his motherland from the present state of “slow torture, emasculation, and degradation,” and suggests to his countrymen the use of the unique yet powerful weapon of peaceful non-coöperation. Through this slow process of “self-denial” and “self-purification” he proposes to carry his country forward till the goal of its political emancipation and its spiritual freedom is fully realized. Political freedom might be secured by force, but that is not what Gandhi wishes. Unsatisfied with mere freedom of the body, he soars higher and strives for a sublimer form of liberty, the freedom of the soul. To the question, “Shall India follow the stern example of Europe, and fight out its struggle for political and economic independence?” Gandhi replies with an emphatic and unqualified “No.” “What has Europe’s powerful military and material organization done to insure its future peace?” Romain Rolland answers: “Half a century ago might dominated right. To-day things are far worse. Might is right. Might has devoured right.” No people, no nation has ever won or ever can win real freedom through violence. “Violence implies the use of force, and the force is oppressive. Those who fight and win with force, ultimately find it both convenient and expedient to follow the line of least resistance; and they continue to rely upon force in time of peace as well, ostensibly to maintain law and order, but practically to suppress and stifle every rising spirit. The power may thus change hands, yet leave the evil process to continue without a moment’s break. Non-violence does not carry with it this degeneration which is inherent in the use of violence.” Gandhi is highly eloquent on this score when he says: “They may forget non-coöperation, but they dare not forget non-violence. Indeed, non-coöperation is non-violence. We are violent when we support a government whose creed is violence. It bases itself finally not on right but might. Its last appeal is not to reason, nor the heart, but to the sword. We are tired of this creed and we have risen against it. Let us ourselves not belie our profession by being violent.”