Rama, the Strength of the Weak⁹

Though I had acquired a nodding acquaintance with Hinduism and other religions of the world, I should have known that it would not be enough to save me in my trials. Of the thing that sustains him through trials man has no inkling, much less knowledge, at the time. If an unbeliever, he will attribute his safety to chance. If a believer, he will say God saved him. He will conclude, as well he may, that his religious study or spiritual discipline was at the back of the state of grace within him. But in the hour of his deliverance he does not know whether his spiritual discipline or what else saves him. Who that has prided himself on his spiritual strength has not seen it humbled to the dust? A knowledge of religion, as distinguished from experience, seems but chaff in such moments of trial.

Though I had some familiarity with Hinduism and other world religions, I should have known this would not be enough to save me in my trials. At the time, a person has no idea what sustains him through trials, much less any knowledge of it. If he is an unbeliever, he will credit his safety to chance. If he is a believer, he will say God saved him. He may reasonably conclude that his religious study or spiritual discipline was behind the state of grace within him. But at the moment he is saved, he does not know whether his spiritual discipline or something else saved him. Who has taken pride in his spiritual strength without seeing it humbled to the dust? In such moments of trial, knowledge of religion, as distinct from experience, seems like mere chaff.

It was in England that I first discovered the futility of mere religious knowledge. How I was saved on previous occasions is more than I can say, for I was very young then; but now I was twenty and had gained some experience as husband and father.

In England, I first discovered how useless religious knowledge alone could be. I cannot say how I was saved on earlier occasions, because I was very young then. But now I was twenty and had gained some experience as a husband and father.

During the last year, as far as I can remember, of my stay in England, that is in 1890, there was a Vegetarian Conference at Portsmouth to which an Indian friend and I were invited. Portsmouth is a sea-port with a large naval population. It has many houses with women of ill fame, women not actually prostitutes, but at the same time not very scrupulous about their morals. We were put up in one of these houses. Needless to say that the Reception Committee did not know anything about it. It would have been difficult in a town like Portsmouth to find out which were good lodgings and which were bad for occasional travellers like ourselves.

As far as I can remember, it was in 1890, my last year in England, that a Vegetarian Conference was held at Portsmouth. An Indian friend and I were invited. Portsmouth is a seaport with a large naval population. Many houses there have women of bad reputation, women who are not actually prostitutes but are not very strict about their morals either. We were given rooms in one of these houses. Needless to say, the Reception Committee knew nothing about the house. In a town like Portsmouth, it would have been difficult to tell good lodgings from bad ones for occasional visitors like us.

We returned from the Conference in the evening. After dinner we sat down to play a rubber of bridge, in which our landlady joined, as is customary in England even in respectable households. Every player indulges in innocent jokes as a matter of course, but here my companion and our hostess began to make indecent ones as well. I did not know that my friend was an adept in the art. It captured me and I also joined in. Just when I was about to go beyond the limit, leaving the cards and the game to themselves, God through the good companion uttered the blessed warning: ‘Whence this devil in you, my boy! Be off, quick!’ I was ashamed. I took the warning, and expressed within myself gratefulness to my friend. Remembering the vow I had taken before my mother I fled from the scene. To my room I went quaking, trembling, and with beating heart, like a quarry escaped from its pursuer.

We returned from the Conference that evening. After dinner, we sat down to play a round of bridge. Our landlady joined us, as is customary in England, even in respectable households. Players naturally make innocent jokes, but my companion and our hostess began making indecent ones too. I had not known my friend was so skilled at this. I was drawn in and joined them. I was just about to go too far and abandon the cards and the game. Then God spoke through my good companion, giving me a blessed warning: ‘What has gotten into you, my boy! Get away, quickly!’ I was ashamed. I heeded the warning and silently thanked my friend. Remembering the vow I had made to my mother, I fled. I went to my room shaking and trembling, my heart pounding, like prey that had escaped its pursuer.

I recall this as the first occasion on which a woman, other than my wife, moved me to lust. I passed that night sleeplessly, all kinds of thoughts assailing me. Should I leave this house? Should I run away from the place? Where was I? What would happen to me if I had not my wits about me? I decided to act thenceforth with great caution; not to leave the house, but somehow leave Portsmouth. The Conference was not to go on for more than two days, and I remember I left Portsmouth the next evening, my companion staying there some time longer.

I remember this as the first time a woman other than my wife stirred lust in me. I lay awake all night, troubled by all kinds of thoughts. Should I leave this house? Should I run away from the place? Where was I? What would happen to me if I did not keep my wits about me? I decided to be very careful from then on. I would not leave the house, but I would somehow leave Portsmouth. The Conference was not going to last more than two days. I remember leaving Portsmouth the next evening, while my companion stayed there for some time longer.

I did not then know the essence of religion or of God, and how He works in us. Only vaguely I understood that God had saved me on that occasion. On all occasions of trial He has saved me. I know that the phrase ‘God saved me’ has a deeper meaning for me today, and still I feel that I have not yet grasped its entire meaning. Only richer experience can help me to a fuller understanding. But in all my trials,—of a spiritual nature, as a lawyer, in conducting institutions, and in politics,—I can say that God saved me. When every hope is gone, ‘when helpers fail and comforts flee,’ I experience that help arrives somehow, from I know not where. Supplication, worship, prayer are no superstition; they are acts more real than the acts of eating, drinking, sitting or walking. It is no exaggeration to say that they alone are real, all else is unreal.

At the time, I did not understand the essence of religion or of God, or how he works in us. I only vaguely understood that God had saved me on that occasion. He has saved me in every trial. Today, I know that the phrase ‘God saved me’ has a deeper meaning for me. Yet I feel that I still have not grasped its full meaning. Only richer experience can help me understand it more fully. But I can say that God saved me in all my trials. These included spiritual trials and trials I faced as a lawyer, in running institutions, and in politics. When all hope is gone, ‘when helpers fail and comforts flee,’ help somehow arrives, I know not from where. Asking God for help, worship, and prayer are not superstitions. They are more real than eating, drinking, sitting, or walking. It is no exaggeration to say that they alone are real and everything else is unreal.

Such worship or prayer is no flight of eloquence; it is no lip-homage. It springs from the heart. If, therefore, we achieve that purity of the heart when it is ‘emptied of all but love,’ if we keep all the chords in proper tune, they ‘trembling pass in music out of sight.’ Prayer needs no speech. It is in itself independent of any sensuous effort. I have not the slightest doubt that prayer is an unfailing means of cleansing the heart of passions. But it must be combined with the utmost humility.

Such worship or prayer is not a display of eloquence or mere words. It comes from the heart. If, then, we achieve a purity of heart that is ‘emptied of all but love,’ and keep all the chords in tune, they ‘trembling pass in music out of sight.’ Prayer needs no words. It does not depend on any effort involving the senses. I have no doubt that prayer is an unfailing way to cleanse the heart of passions. But prayer must be combined with the deepest humility.