51. A SOCIALIST PATTERN OF SOCIETY

Socialist Order

If I can convert the country to my point of view, the social order of the future will be based predominantly on the Charkha and all it implies. It will include everything that promotes the well-being of the villagers. It will not exclude the industries…so long as they do not smother the villages and village life.

I do visualize electricity, ship-building, iron works, machine making and the like existing side by side with village handicrafts. But the order of dependence will be reversed. Hitherto the industrialization has been so planned as to destroy the villages and village crafts. In the State of the future, it will sub serve the villages and their crafts.

Nonviolent Basis

I do not share the socialist belief that centralization of the necessaries of life will conduce to the common welfare, when the centralized industries are planned and owned by the State. The socialistic conception of the West was born in an environment reeking with violence. The motive lying behind the Western type and the Eastern is the same—the greatest welfare of the whole society and the abolition of the hideous inequalities resulting in the existence of millions of ‘have-notes’ and a handful of ‘haves’. I believe that this end can be achieved only when nonviolence is accepted by the best mind of the world as the basis on which a just social order is to be constructed. I hold that the coming into power of the proletariat through violence is bound to fail in the end. What is gained by violence must be lost before superior violence. (H, 27-1-940, p. 428)

Independence must begin at the bottom. Thus, every village will be a republic or panchayat having full powers. It follows, therefore, that every village has to be self-sustained and capable of managing its affairs even to the extent of defending itself against the whole world. It will be trained and prepared to perish in the attempt to defend itself against any onslaught from without.

Thus, ultimately, it is the individual who is the unit. This does not exclude dependence on and willing help from neighbors or from the world. It will be free and voluntary play of mutual forces. Such a society is necessarily highly cultured in which every man and woman knows what he or she wants and what is more, knows that no one should want anything that others cannot have with equal labor.

In this structure composed of innumerable villages, there will be ever-widening, never-ascending circles. Life will not be a pyramid with the apex sustained by the bottom. But it will be an oceanic circle whose center will be the individual always ready to perish for the village, the latter ready to perish for the circle of villages, till at last the whole becomes one life composed of individuals, never aggressive in their arrogance, but ever humble, sharing the majesty of the oceanic circle of which they are integral units.

Therefore, the outermost circumference will not wield power to crush the inner circle, but will give strength to all within and derive its own strength from it. I may be taunted with the retort that this is all Utopian and, therefore, not worth a single thought. If Euclid’s point, though incapable of being drawn by human agency, has an imperishable value, my picture has its own for mankind to live. Let India live for this true picture, though never realizable in its completeness. We must have a proper picture of what we want before we can have something approaching it. If there ever is to be a republic of every village in India, then I claim verity for my picture in which the last is equal to the first or, in other words, no one is to be the first and none the last. (H, 28-7-1946, p. 236)

Belief in Divinity

This society must naturally be based on truth and nonviolence which, in my opinion, are not possible without a living belief in God, meaning a self-existent, all-knowing Living Force which inheres every other force known to the world, and which depends on none and which will live when all other forces may conceivably perish or cease to act. I am unable to account for my life without belief in this all-embracing living Light.

In this picture every religion has its full and equal place. We are all leaves of majestic tree whose trunk cannot be shaken off its roots which are deep down in the bowels of the earth. The mightiest wind cannot move it.

In this there is no room for machines that would displace human labor and that would concentrate power in a few hands. Labor has its unique place in the cultured human family. Every machine that helps every individual has a place. But I must confess that I have never sat down to think out what that machine can be. I have thought of Singer’s sewing machine. But even that is perfunctory. I do not need it to fill in my picture. (ibid)