same* idea was expressed in Indian philosophy by the expression, <( freedom from injury to every living thing." The exercise of this doctrine involved physical suffering on the park of those who practised it. Bub it was a known fact that the sum of such suffering WAS greater rather than leas in bhe world. That being so, all that) was necessary for those who recognised the immeasurable power of soul force, was consciously and deliberately bo accept physical suffering as thetr lot, and when this was done, the very suffering beoame a source of joy to the suffarer, It wn quite pUin ihab passsive resistance thus understood, was infinitely superior to physical force, and that it required greater courage than the latter, No transition wae, therefore! possible from passive resistance to active or physical resistance. . . The only condition of a successful use of this force was a recognition of the existence of the soul as apart from the body, and its permanent and superior nature. And this recognition must amount bo a living faith and oot a mere intellectual grasp,
��PASSIVE RESISTERS IN THE TOLSTOY FARM
Writing to a friend from the Tolstoy Farm, where he was living with a number of passive resisters' families, Mr, Gandhi says, touching manual labour:
I prepare the bread that is required on the farm, The
general opinion about it is that it is well made. Manilal
and a few others have learnt how to prepare it. We put
in DO yeast and DO baking power. We grind our own
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