A Lover of Ahimsa

The paper by Charles Freer Andrews, who became one of the closest friends and associates of Mahatma Gandhi, was first published in 1925 in the Current Thought and reprinted in June 1943 in The Jaina Gazette, Vol. XXXX (No. 6), p. 91-93. It is well known among historians that Andrews met Alber.t Schweitze.r and introduced him to the doctrine of Gandhi, but this paper is one of the few evidences of the encounter, written by Charles Freer Andrews himself, where he mentioned the impression he had of Alber.t Schweitze.r. For the online reissue some pictures showing Alber.t Schweitze.r were added.

Albert Schweitzer

The greatness of the Swaraj struggle in India is this that it is an unselfish movement based upon a new political principle in human history, namely, the use of absolutely non-violent methods to attain national ends. It has a world meaning, which carries it far beyond the shores of India itself. Of all the remarkable things which I have known and learnt in recent times, one of the most wonderful is the way in which the struggle for moral freedom and independence in India has awakened an echo in the hearts of the best people all over the world, because of the ideal which Mahatma Gandhi has set forward.

When I was in Europe, in 1923, I found the names of two persons continually brought forward, Gandhi and Tagore. Every one wished to study their ideals and to hear first hand news about them. From time to time, I hope to give some account of the different persons I have met whose hearts were filled with sympathy for Indian aspirations. In each case I shall draw a slight sketch of their personal history and then add details of their conversations with me concerning India. In this issue, the figure who will be brought forward is a German, well-known all over Europe and America, but not as yet so well-known as he ought to be in India.

Albert Schweitzer (1875-1965)

Albert Schweitzer was born in Alsace fifty years ago. His father was a clergyman, and the boy was brought up in the atmosphere of simple piety. Even as child he had the instinct of sacrifice for others, and his sympathy with every human creature was so remarkable that to see an animal in pain meant torture to himself.

His awakening to the beauty of Satyagraha came about in the following manner. He saw a despised Jew going through the village, tormented by the children, but answering their taunts with a good-natured smile and and with a singularly gentle expression on his face.

"This smile overcame me," says Schweitzer in his memoirs. "From that Jew, I learnt, for the first time, what it means to accept persecution silently. He became my greatest teacher." The desire for the service of others was even in his earliest days awakened in him, and he would be almost extravagant in his self-denial in order to help any animal in distress or pain.

In his childhood, he was already a musician, and today at the age of fifty he is perhaps the greatest organist in the world. His playing of Bach's music on the organ draws audiences such as no other living musician can attract. In his intellectual life he had become - at the age of thirty - one of the critical scholars of his time. One book from his pen, of a critical character, called 'The Quest of the historical Jesus', was almost epoch-making in its originality. Looking back, I can remember well the deep impression that this book I have mentioned made in the world of historical and scientific criticism and how it was appreciated by scholars.

Albert Schweitzer at his desk

Yet this man, who had thus the whole world at his feet, suddenly took the resolve when he was thirty years old, to throw away everything he had won, and become a humble physician among the primitive tribes in Africa, and he has devoted the rest of his life to their help and comfort. For the last twenty years, he has been fulfilling his task on the banks of the river Congo amid incredible hardships, strengthened and supported by his brave and gentle wife. He has suffered from every form of disease and again and again from being broken down in health. Financial support has been one of his greatest burdens; and he has determined to take nothing from any Government or Society, but to depend entirely upon his own efforts. He has written two or three books about the primitive African tribes telling the story of his life lived in the African jungles. These books are full of the human and scientific interest. By their means he has earned money and also by giving concerts, whenever, at long intervals, he has returned to Europe. In this way he has maintained himself and his family and his hospital.

I had often read about Albert Schweitzer, and had eagerly studied his books. I knew that he was a modern Saint Francis of Assisi, but I had never expected to meet him. Imagine, therefore, my delight when in December 1923 in London, a friend said to me, "I want you to come and stay with me in order to meet Schweitzer."

When I met Schweitzer he at once won my whole heart. I have not seen any one so perfectly childlike and natural and simple. My only difficulty was that he did not speak English, and I am a very bad linguist in other languages, such as French and German. But somehow we managed to get over that difficulty and his whole talk from beginning to end was about Mahatma Gandhi.

Albert Schweitzer at early age

The situation in India had deeply moved him. He said to me, "Your country and mine are now very much alike. We have both of us inherited countries, which have borne defeat; and we are both suffering today." I told him of the wonderful weapon, Mahatma Gandhi was using to win the victory, the weapon of Ahimsa. The man of science was awakened in him, and he wished to know all about the Jain religion and the true meaning of the word Ahimsa, and how far it was the main religious principle in Indian life.

But soon we got back to the subject of Mahatma Gandhi himself and then he could never be satisfied without asking further questions. They came pouring forth from him, and my interpreter had great difficulty in making my meaning plain. It was clear to me that the one supreme joy to Schweitzer was this: that I had actually lived with Mahatma Gandhi and could speak of him as a personal friend. Again and again he said to me, "How fortunate you are! How fortunate you are!" We sat very long that night talking about Ahimsa. He told me that it was the deepest principle in his own life and that he was certain that Mahatma Gandhi was right in making it the final principle in the Indian national struggle.

In the morning, as we hurried to the Station I witnessed a perfect example of Ahimsa in his own case. We were carrying between us on a walking-stick, his bundle which was rather heavy. Each of us was holding one end of the stick. The road was very slippery owing to the frost. Suddenly he pulled himself up very quickly indeed and I nearly fell over at the sudden wrench that was given to the stick. He apologised to me and took up from the ground a worm which was half frozen with cold and put it carefully on the ground at the hedge-side. He said to me tenderly, "There it will be quite safe. Here, in the road, it would be killed." It is difficult to describe the beauty of that action, but it will remain ineffaceable in my memory, as a perfect example of the spirit of gentleness towards all created life.