reformer not to try. It would be to me a demonstration that the present position of hopefulness is not dependent on any inward strength or knowledge, but it is hope born of ignorance and superstition.
(8) If non-co-operation is taken up in earnest, it must bring about a cessation of all other activities including the Reforms, but I decline to draw therefore the corollary that it will set back the clock of progress. On the contrary, I consider non-co-operation to be such a powerful and pure instrument, that if it is enforced in an earnest spirit, it will be like seeking first the Kingdom of God and everything else following as a matter of course. People will have then realised their true power. They would have learnt the value of discipline, self-control, joint action, non-violence, organisation and everything else that goes to make a nation great and good, and not merely great.
(9) I do not know that I have a right to arrogate greater purity for myself than for our Mussalman brethren. But I do admit that they do not believe in my doctrine of non-violence to the full extent. For them it is a weapon of the weak, an expedient. They consider non-co-operation without violence to be the only thing open to them in the war of direct action. I know that if some of them could offer successful violence, they would do to-day. But they are convinced that humanly speaking it is
