24. März 2015


Pillar-Saints of the Matrix 
Mahatma Gandhi 

Essay regarding the Article from Naresh Majhi 
"Ghandi and his Hatred toward Blacks African People" 

Written by Jahn J Kassl
Translated by Franz

„Gandhi has been and is being revered and tabooed, 
loved and hated. The ones consider him a new-age Jesus, 
who has awakened the ideals of the man from Nazareth to 
new life in the 20th century; the others agree with Churchill 
and see in Gandhi nothing more than a half-naked Fakir, who 
fundamentally does not deserve any attention. The ones see
in him a god-like Saint, while others deem him a shrewd 
political tactician, a virtuoso in mass suggestion.”  
(Münster, p.17) kt.philo.at:8080/1092/1/se0405freiler.pdf

The pillar-saints of history are not always what they 
seem to be. Mohandas Karamchand Gandhi “(/ˈɡɑːndi,  
ˈɡæn-/;[2] Hindustani: [ˈmoːɦənd̪aːs ˈkərəmtʃənd̪ ˈɡaːnd̪ʱi] ; 
2 October 1869 – 30 January 1948), also known as Bapu, 
was the preeminent leader of Indian independence movement 
in British-ruled India. Employing nonviolent civil disobedience
Gandhi led India to independence and inspired movements for 
civil rights and freedom across the world. The honorific Mahatma 
(Sanskrit: "high-souled", "venerable"[3])—applied to him first 
in 1914 in South Africa,[4]—is now used worldwide. He is also 
called Bapu (Gujarati: endearment for "father",[5] "papa"[5][6]
in India.

Born and raised in a Hindu merchant caste family in 
coastal Gujarat, western India, and trained in law at the
Inner Temple, London, Gandhi first employed nonviolent 
civil disobedience as an expatriate lawyer in South Africa, 
in the resident Indian community's struggle for civil rights.
After his return to India in 1915, he set about organising 
peasants, farmers, and urban labourers to protest against 
excessive land-tax and discrimination. Assuming leadership 
of the Indian National Congress in 1921, Gandhi led nationwide 
campaigns for easing poverty, expanding women's rights, 
building religious and ethnic amity, ending untouchability
but above all for achieving Swaraj or self-rule.” (Wikipedia), 
in many respects is such a case.

Gandhi’s courageous as well as successful effort in the 
independence struggle against the British Empire, whereby
in 1947 the end of colonial rule of India has been achieved,
is and remains uncontested. Yet uncontested is also that 
non-violence for Gandhi was more means to an end rather 
than an end in itself: „If there is only the choice between 
cowardice and violence, then I am for violence." 

With regard to the campaign of the legendary “Salt March” 
(1930) Hindu soldiers refused to shoot into a Moslem crowd: 
"A soldier, who does not obey the order to shoot, breaks 
his oath.” criticized Gandhi as a result. In 1938 Gandhi went 
even further: „he recommended to Jews in 1938 to commit 
collective suicide, in order to shake up the world against
Hitler, an attitude, which he also continued to defend after 
the Holocaust. The idea to call for resistance obviously did 
not occur to him.“ 

In total Gandhi remained an Indian nationalist until the end: 
„His lack of needs was religiously motivated and was not 
considered a guideline for all. ‘The more we possess the 
more we are chained to this earth’ was his motto. Yet from 
the rich he asked for sacrifices only for the soul’s peace. 
It never occurred to him to criticize the role of women 
in society."

Gandhi’s (Ahisma, non-violence in the sense of “non-killing”,  
Brahmacarya (chastity), Svaraj (self-control) were means 
to an end rather than the origin of profound inner 

I myself over and over again gained the impression, 
the more intensively I preoccupied myself with the 
person and the life of Gandhi, that Gandhi had to restrain 
the so-called “7 deadly sins” pride (Superbia), stinginess 
(Avaritia), envy (Invidia), anger (Ira), wantonness (Luxuria), 
voracity (Gula) and (Acedia) in himself with all force.  

The ascetic nimbus, which Gandhi surrounded himself 
with, had the effect for me of being more a protection 
for Gandhi himself and his own still uncontrollable 

Instead of accepting his “lower instincts” in love, Gandhi 
tried to control these with might and main, instead of 
transforming these and to release them into the Light; 
this inner tension, which Gandhi had to endure for his 
whole life, were fought against with all means.
There are pictures of the already older independence 
fighter, whereby Gandhi lies next to young naked women. 
These “chastity experiments” served in order to test his
reaction, in order to see in what way an excitation occurs 
or in what way this one can be controlled. 

«The sister of his secretary was allowed to sleep with 
him in the same bed and to bathe with him. Gandhi 
regarded this as a “test” for his abstinence. “Gandhi 
liked to speak and write about sex”, said Adams 
(Jad Adams, „Gandhi: Naked Ambition“, Quercus, rem. JJK) 
in an interview. There are written notes about his sexual 
experiments, according to the historian. As Gandhi became 
older, the number of women in his vicinity increased, 
according to Adams. The “chastity experiments” also 
turned more into striptease performances and into 
other “contact-less sexual actions”. At the age of 77 
he summoned his 18-year-old female great nephew 
into his bed, or Abha, the wife of his great nephew, 
sometimes both of them. Both women were also with 
him, when Gandhi was murdered in the open street 
in 1948. 

This example alone shows how intensively the inner
battles raged within the Nobel Peace Prize winner and
how far removed Gandhi was from realized inner peace.
What for the Jesuits was the scourge, was for Gandhi the 
asceticism, the denial of everything physical (sex, nutrition), 
with the result to especially emphasize it in another area, 
in order to compensate for the repression in this manner.

Transformation means to make peace with your lower 
self, to have accepted it, integrated and having lived it, 
yet it does not mean to deny what one does not like or 
negate what on another level of consciousness is part 
of human expression and part of human development.

In this light Gandhi’s hunger strikes and forced 
marches, as well as his later rendered oath of 
chastity have the same effect like the in the 16th 
century in Germany developing scourge processions, 
which were very much fostered by the Jesuits, and 
are rarely the result of a fundamental inner 

And in exactly this point it is necessary to distinguish 
with Gandhi: What served him as means to an end
– no matter how you may think about it – in order 
to achieve political goals and to attain a change 
in society and what was realized within Gandhi 
himself, was an end in itself and not means 
to an end?  

It is not crucial what someone does, 
instead why someone does it. 
And this is the point.

Only looked at under this premise, Gandhi’s life 
becomes understandable for descendants, but foremost 
any transfiguration, and Gandhi’s life, in its abundance as 
well as lack, can be looked at far from any misinterpretation. 
This is a somewhat disenchanting assessment, which one 
inevitably finds, if one digs deeper into Gandhi’s life.
I am convinced that human Beings can also accept this 
truth and that this truth can also liberate human Beings. 

Because as long as the aura is attached to those, 
who are no Saints, can one’s own salvation rarely 
be attained, because false inner images block one’s 
own development and the power for insights.  

„The coming generations will probably barely believe 
that somebody like this one ever walked on earth in 
flesh and blood.” said Albert Einstein about Gandhi.

It is not like that and Einstein erred. What is true for 
Gandhi can also be said about Einstein: The “Einstein 
aura” is not inferior in anything to the “Gandhi illusion”, 
but this is another story.

In summary: Gandhi’s political merits 
regarding India’s independence are 
indisputable. Gandhi’s methods in order 
to control his own desires and his 
temperament (fasting, chastity, castration
- also asked of his environment!), on the 
one hand and Gandhi’s open hate for blacks, 
on the other hand, require an extensive 

It is necessary: to encounter the pillar Saints of this 
matrix unbiased and far from pre-fabricated images 
from mainstream. And this publication is based on 
this claim, as well as the contribution “Gandhi’s 
hatred toward Black African People”.

Ghandi and his Hatred toward 
Blacks African People 
By Naresh Majhi

To understand Gandhi's role towards the blacks, 
one requires a knowledge of Hinduism. Within the 
constraints, a few words on Hinduism will suffice: 
The caste is the bedrock of Hinduism. The Hindu 
term for caste is varna; which means arranging the 
society on a four-level hierarchy based on the 
skin color: The darker-skinned relegated to the
lowest level, the lighter-skinned to the top three
levels of the apartheid scale called the Caste System. 

The race factor underlies the intricate workings of 
Hinduism, not to mention the countless evil practices 
embedded within. Have no doubt, Gandhi loved the 
Caste system. Gandhi lived in South Africa for roughly 
twenty one years from 1893 to 1914. In 1906, he joined 
the military with a rank of Sergeant-Major and actively 
participated in the war against the blacks. Gandhi's 
racist ideas are also evident in his writings of these 

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