But the principle of Swadeshi has now been developed by the new spirit for purposes far beyond the immediate object proposed. Swadeshi in manufacture and commerce is now followed for the great economic purpose of restoring the Indian industries, threatened or already ruined by England’s favoured competition. And even this economic Swadeshi is seen to be only a part of a much wider movement in self-reliance. On every side societies and orders are growing up for the promotion of Indian ideals and the development of Indian character, quite independently of our influence, and their members are sometimes inspired by an uncalculating devotion like that of the early Christians. Such are the Arya Samaj in the Punjab and United Provinces; the Servants of India in Poona; the Brahmo Samaj of highly educated Theists in Calcutta; the Order of Ramakrishna on the Ganges above Calcutta; the Hindu College in Benares, with which Mrs. Annie Besant’s name is so closely connected; the Order of the Gangrath Institute near Baroda; to say nothing of the whole Volunteer movement, the object of which is the renewal of organization, courage, and physical power among the youth. None of these movements is political in aim. Their work as societies lies in social and theological reform. But both in aim and method all are distinctly Swadeshi. They take little account of Government or of the Anglo-Indian community. In some of them there is even a tendency to react against reform, lest some taint of Western civilization should be introduced into Indian life. But religious and social as these movements are in origin and object, it is no longer possible to exclude their keener members from politics; for, among educated people, the events of the last few years have given to national politics the place once held by theology, and even social reform cannot now be entirely separated from political reform, since the result of educational and other advance is inevitably an increased demand for self-government.