(7) From a religious standpoint the seventh objection is hardly worth considering.  If people do not respond to the movement of non-co-operation, it would be a pity, but that can be no reason for a 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 an impossibility.  For them, therefore, non-co-operation is a matter not merely of duty but also of revenge.  Whereas I take up non-co-operation against the Government as I have actually taken it up in practice against members of my own family.  I entertain very high regard for the British constitution, I have not only no enmity against Englishmen but I regard much in English character as worthy of my emulation.  I count many as my friends.  It is against my religion to regard any one as an enemy.  I entertain similar sentiments with respect to Mahomedans.  I find their cause to be just and pure.  Although therefore their viewpoint is different from mine I do not hesitate to associate with them and invite them to give my method a trial, for, I believe that the use of a pure weapon even from a mistaken motive does not fail to produce some good, even as the telling of truth if only because for the time being it is the best policy, is at least so much to the good.

MR. CANDLER’S OPEN LETTER