When I read the critic’s message about Gandhi, it made me think deeply about what it means to be human. Is a human just an animal with some moral rules put on top, or something more? The fact that this person—not just any man but a thoughtful doctor—was able to write down his ideas carefully shows to me he is not just driven by animal instinct but also reason and conscience. Other animals may have their own ways, their “dharma,” but we humans can think, reflect, and choose our actions beyond just natural urges.
Gandhi’s reply, which I have not fully read yet, shows how a moral human being can aim to be ‘divine’—because, he says, humans are made in the image of God. I know this is a Christian idea and not all religions say the same, but even if you don’t believe in God, morality is part of our human nature. Animals live by instinct—they mate only in seasons, they kill only when hungry—but humans have this extra power of conscience and reason to guide or destroy their moral choices. We are not slaves to our “animal instincts” (I avoid that word, actually). Rather, we can improve ourselves.
So Gandhi’s answer helps me see that we are not “more animal than human,” as was claimed, but the opposite. We humans are trying to be “more human than divine,” because, even if we reject religion, there is something inside us that wants to grow beyond mere human nature into something higher—what we call ‘divine.’
If humans were no different than animals, why do we call ourselves “human” and not “evolved animal”? Why not call animals “non-evolved humans”? We have a special place because we have this ability to think beyond nature. That is how I understand it, from my simple layman’s view.
Gandhiji’s Response to the Medical Correspondent: A Narrative
Violence Is Not Man’s True Nature
The correspondent argues that violence is a natural, almost unavoidable instinct in human beings when acting in groups. He claims history’s early humans were brutal hunters living without ethics or worship, making cruelty a base human trait. But Gandhiji gently but firmly disagrees.
He points out that although violence sometimes happens among crowds, humans generally live in peaceful harmony without any force or police. If people were naturally violent, the world would have been destroyed long ago. Instead, humans are naturally peaceful and only commit violence when influenced by bad leaders or conditions. Importantly, these outbursts do not last; once the bad influence dissipates, the people’s peaceful behavior quickly returns.
Man’s Humanity Distinguishes Him from Animals
The correspondent claims man is basically an animal, only “human afterward.” Gandhiji acknowledges we share some traits with animals but stresses what makes humans truly human—reason, upright posture, and moral awareness.
If a man lost these characteristics—if he grew a tail, walked on all fours, lost his reasoning ability—he would no longer even count as an animal as we understand it. Animals cannot claim him, and he cannot claim humanity. Even so-called “savages,” whether Australian or ancient Indian ancestors, have potential for humanity that pure animals do not. Gandhiji insists we are more than brute beings; our civilization and values elevate us.
Worship of God Is Natural to Man
The correspondent believes worship is an unnatural habit imposed by culture. Gandhi counters by explaining worship—whether crude or refined—is as natural to humans as breathing or eating. People worship in many forms, even if they do not enter temples or churches. Worship demonstrates humans’ recognition of a power beyond themselves, separating them from mere brutes.
Like crude gold awaiting refinement, early forms of worship are natural and widespread. Efforts to refine that worship improve it, without which humans would lose a core part of their nature.
Morality Comes from Divine Image and Conscience
The correspondent holds that morality arises from social needs, not God’s will, and that man made God, not vice versa. Gandhiji replies that humans alone are made in the image of God, which compels a moral obligation to all living beings. Even if some people don’t realize their divine status, it remains theirs, like the lion born to rule even if raised among sheep.
Great religious teachers exemplify this divine nature. This moral connection is unique to mankind and vital to understanding ethical behavior.
Natural Desires and the Power of Renunciation
The correspondent argues sexual gratification is wholly natural along with eating and drinking, doubting renunciation except after full indulgence. Gandhiji clarifies that while eating to sustain life and sex to propagate species are natural, indulgence for pleasure is not. Experts warn that excessive indulgence leads not to renunciation but ruin.
Renouncing desire is difficult but rewarding, leading to self-realization and knowledge of God. Gandhi compares renunciation to mastering scientific study: a lifetime devoted to something much deeper than surface pleasures.
Non-Violence and Social Justice
The correspondent dismisses ahimsa (non-violence) as a mere fantasy, suggesting the boycott of British goods would be violent to workers. Gandhi counters that boycotting foreign cloth harms no one because Indians have no obligation to buy it. Violence lies in forcing unwanted goods on the people. Just as a teetotaller benefits both himself and the drink seller, India’s self-reliance uplifts both itself and the global community. Foreign workers would find alternative jobs and even contribute positively by stopping harmful trade.
Gandhiji also cites social evils like abortion, infanticide, incest, and the rise of pornography as symptoms of broader societal ills, warning that morals decline when love fades.
Conclusion
Gandhiji’s nuanced reply challenges the correspondent’s bleak view of human nature. Through reason, conscience, and especially the power of renunciation and ahimsa, man rises well above his animal origins. Worship, morality, and self-control distinguish humans and enable a divine spark, whether one believes literally in God or not.
And my reflection as a layperson based on experience sets the stage for this response—humanity is more than animal instinct, and everyone can aspire to be “more human than divine.” This article unfolds a hopeful vision of true morality and spiritual growth accessible to all, grounded in Gandhi’s timeless wisdom.
Ashram, December 8, 2025
More Human than Divine<sup>1</sup>
My Layman’s Reflection
When I read the critic’s message about Gandhi, it made me think deeply about what it means to be human. Is a human just an animal with some moral rules put on top, or something more? The fact that this person—not just any man but a thoughtful doctor—was able to write down his ideas carefully shows to me he is not just driven by animal instinct but also reason and conscience. Other animals may have their own ways, their “dharma,” but we humans can think, reflect, and choose our actions beyond just natural urges.
Gandhi’s reply, which I have not fully read yet, shows how a moral human being can aim to be ‘divine’—because, he says, humans are made in the image of God. I know this is a Christian idea and not all religions say the same, but even if you don’t believe in God, morality is part of our human nature. Animals live by instinct—they mate only in seasons, they kill only when hungry—but humans have this extra power of conscience and reason to guide or destroy their moral choices. We are not slaves to our “animal instincts” (I avoid that word, actually). Rather, we can improve ourselves.
So Gandhi’s answer helps me see that we are not “more animal than human,” as was claimed, but the opposite. We humans are trying to be “more human than divine,” because, even if we reject religion, there is something inside us that wants to grow beyond mere human nature into something higher—what we call ‘divine.’
If humans were no different than animals, why do we call ourselves “human” and not “evolved animal”? Why not call animals “non-evolved humans”? We have a special place because we have this ability to think beyond nature. That is how I understand it, from my simple layman’s view. [CWMG 31:99-102]
Gandhiji’s Response to the Medical Correspondent: A Narrative
Violence Is Not Man’s True Nature
The correspondent argues that violence is a natural, almost unavoidable instinct in human beings when acting in groups. He claims history’s early humans were brutal hunters living without ethics or worship, making cruelty a base human trait. But Gandhiji gently but firmly disagrees.
He points out that although violence sometimes happens among crowds, humans generally live in peaceful harmony without any force or police. If people were naturally violent, the world would have been destroyed long ago. Instead, humans are naturally peaceful and only commit violence when influenced by bad leaders or conditions. Importantly, these outbursts do not last; once the bad influence dissipates, the people’s peaceful behavior quickly returns. [p.100]
Man’s Humanity Distinguishes Him from Animals
The correspondent claims man is basically an animal, only “human afterward.” Gandhiji acknowledges we share some traits with animals but stresses what makes humans truly human—reason, upright posture, and moral awareness.
If a man lost these characteristics—if he grew a tail, walked on all fours, lost his reasoning ability—he would no longer even count as an animal as we understand it. Animals cannot claim him, and he cannot claim humanity. Even so-called “savages,” whether Australian or ancient Indian ancestors, have potential for humanity that pure animals do not. Gandhiji insists we are more than brute beings; our civilization and values elevate us. [p.100]
Worship of God Is Natural to Man
The correspondent believes worship is an unnatural habit imposed by culture. Gandhi counters by explaining worship—whether crude or refined—is as natural to humans as breathing or eating. People worship in many forms, even if they do not enter temples or churches. Worship demonstrates humans’ recognition of a power beyond themselves, separating them from mere brutes.
Like crude gold awaiting refinement, early forms of worship are natural and widespread. Efforts to refine that worship improve it, without which humans would lose a core part of their nature. [p.101]
Morality Comes from Divine Image and Conscience
The correspondent holds that morality arises from social needs, not God’s will, and that man made God, not vice versa. Gandhiji replies that humans alone are made in the image of God, which compels a moral obligation to all living beings. Even if some people don’t realize their divine status, it remains theirs, like the lion born to rule even if raised among sheep.
Great religious teachers exemplify this divine nature. This moral connection is unique to mankind and vital to understanding ethical behavior. [p.101]
Natural Desires and the Power of Renunciation
The correspondent argues sexual gratification is wholly natural along with eating and drinking, doubting renunciation except after full indulgence. Gandhiji clarifies that while eating to sustain life and sex to propagate species are natural, indulgence for pleasure is not. Experts warn that excessive indulgence leads not to renunciation but ruin.
Renouncing desire is difficult but rewarding, leading to self-realization and knowledge of God. Gandhi compares renunciation to mastering scientific study: a lifetime devoted to something much deeper than surface pleasures. [p.102]
Non-Violence and Social Justice
The correspondent dismisses ahimsa (non-violence) as a mere fantasy, suggesting the boycott of British goods would be violent to workers. Gandhi counters that boycotting foreign cloth harms no one because Indians have no obligation to buy it. Violence lies in forcing unwanted goods on the people. Just as a teetotaller benefits both himself and the drink seller, India’s self-reliance uplifts both itself and the global community. Foreign workers would find alternative jobs and even contribute positively by stopping harmful trade.
Gandhiji also cites social evils like abortion, infanticide, incest, and the rise of pornography as symptoms of broader societal ills, warning that morals decline when love fades. [p.102]
Conclusion
Gandhiji’s nuanced reply challenges the correspondent’s bleak view of human nature. Through reason, conscience, and especially the power of renunciation and ahimsa, man rises well above his animal origins. Worship, morality, and self-control distinguish humans and enable a divine spark, whether one believes literally in God or not.
And my reflection as a layperson based on experience sets the stage for this response—humanity is more than animal instinct, and everyone can aspire to be “more human than divine.” This article unfolds a hopeful vision of true morality and spiritual growth accessible to all, grounded in Gandhi’s timeless wisdom.
Ashram, December 8, 2025
“More Animal than Human” [CWMG 31:99]. Full text: Collected Works of Mahatma Gandhi, Vol. 31, pp. 99–103 (Young India, 8 July 1926).
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