I. IntroductionSri Aurobindo
Bande Mataram
Calcutta, April 11th, 1907
Part Three. Bande Mataram under the Editorship of of Sri Aurobindo (24 October 1906 – 27 May 1907)
The Doctrine of Passive Resistance1
In a series of articles, published in this paper soon after the Calcutta session of the Congress, we sought to indicate our view both of the ideal which the Congress had adopted, the ideal of Swaraj or self-government as it exists in the United Kingdom or the Colonies, and of the possible lines of policy by which that ideal might be attained.
There are, we pointed out, only three possible policies; petitioning, an unprecedented way of attempting a nation’s liberty, which cannot possibly succeed except under conditions which have not yet existed among human beings; self-development and self-help; and the old orthodox historical method of organised resistance to the existing form of government.
We acknowledged2 that the policy of self-development which the New party had forced to the front, was itself a novel departure under the circumstances of modern India.
Self-development of an independent nation is one thing; self-development from a state of servitude under an alien and despotic rule without the forcible or peaceful removal of that rule as an indispensable preliminary, is quite another.
No national self-development is possible without the support of rajshakti, organized3 political strength, commanding, and whenever necessary compelling general allegiance and obedience.
A caste may develop, a particular community may develop by its own efforts supported by a strong social organization4; a nation cannot.
Industrially, socially, educationally there can be no genuine progress carrying the whole nation forward, unless there is a central force representing either the best thought and energy of the country or else the majority of its citizens and able to enforce the views and decisions of the nation on all its constituent members.
Because Japan had such a central authority, she was able in thirty years to face Europe as an equal; because we in India neither had such an authority nor tried to develop it, but supported each tottering step by clinging to the step-motherly apron strings of a foreign Government, our record of more than seventy years has not been equal to one year of Japan.
We have fumbled through the nineteenth century, prattling of enlightenment and national regeneration; and the result has been not national progress, but national confusion and weakness.
Individuals here and there might emancipate themselves and come to greatness; particular communities might show a partial and one-sided development, for a time only; but the nation instead of progressing, sank into a very slough of weakness, helplessness and despondency.
Political freedom is the life-breath of a nation; to attempt social reform, educational reform, industrial expansion, the moral improvement of the race without aiming first and foremost at political freedom, is the very height of ignorance and futility.
Such attempts are foredoomed to disappointment and failure; yet when the disappointment and failure come, we choose to attribute them to some radical defect in the national character, as if the nation were at fault and not its wise men who would not or could not understand the first elementary conditions of success.
The primary requisite for national progress, national reform, is the free habit of free and healthy national thought and action which is impossible in a state of servitude.
The second is the organization5 of the national will in a strong central authority.
How impossible it is to carry out efficiently any large national object in the absence of this authority was shown by the fate of the Boycott in Bengal.
It is idle to disguise from ourselves that the Boycott is not as yet effective except spasmodically and in patches.
Yet to carry through the Boycott was a solemn national decision which has not been reversed but rather repeatedly confirmed.
Never indeed has the national will been so generally and unmistakeably6 declared; but for the want of a central authority to work for the necessary conditions, to support by its ubiquitous presence the weak and irresolute and to coerce the refractory, it has not been properly carried out.
For the same reason national education languishes.
For the same reason every attempt at large national action has failed.
It is idle to talk of 
self-development unless we first evolve a suitable central authority or Government which all will or must accept.
The Japanese perceived this at a very early stage and leaving aside all other matters, devoted their first energies to the creation of such an authority in the person of the Mikado and his Government, holding it cheaply purchased even at the price of temporary internal discord and civil slaughter.
We also must develop a central authority, which shall be a popular Government in fact though not in name.
But Japan was independent; we have to establish a popular authority which will exist side by side and in rivalry with a despotic foreign bureaucracy – no ordinary rough-riding despotism, but quiet, pervasive and subtle, one that has fastened its grip on every detail of our national life and will not easily be persuaded to let go, even in the least degree, its octopus-like hold.
This popular authority will have to dispute every part of our national life and activity, one by one, step by step, with the intruding force to the extreme point of entire emancipation from alien control.
This and no less than this is the task before us.
A Moderate critic characterised it at the time as an unheroic programme; but to us it seems so heroic that we frankly acknowledge its novelty and audacity and the uncertainty of success.
For success depends on the presence of several very rare conditions.
It demands in the first place a country for its field of action in which the people are more powerfully swayed by the fear of social excommunication and the general censure of their fellows than by the written law.
It demands a country where the capacity for extreme self-denial is part of the national character or for centuries has taken a prominent place in the national discipline.
These conditions exist in India.
But it requires also an iron endurance, tenacity, doggedness far above anything that is needed for the more usual military revolt or sanguinary revolution.
These qualities we have not as yet developed at least in Bengal; but they are easily generated by suffering and necessity and hardened into permanence by a prolonged struggle with superior power.
There is nothing like a strong pressure from above to harden and concentrate what lies below – always provided that the superior pressure is not such as to crush the substance on 
which it is acting.
The last requisite therefore for the success of the policy of self-development against the pressure of foreign rule is that the bureaucracy will so far respect its former traditions and professions as not to interfere finally with any course of action of the popular authority which does not itself try violently to subvert the connection of the British Empire with India.
It is extremely doubtful whether this last condition will be satisfied.
It is easy to see how the bureaucracy might put a summary end to National Education or an effective check on industrial expansion or do away arbitrarily with popular Arbitration Courts.
It is easy to see how the temptation to resort to Russian methods on a much larger and effective scale than that of mere Fullerism might prove too strong for a privileged class which felt power slipping from its hold.
We therefore said in our previous articles that we must carry on the attempt at self-development as long as we were permitted.
What would be our next recourse7 if it were no longer permitted it is too early to discuss.
The attempt at self-development by self-help is absolutely necessary for our national salvation, whether we can carry it peacefully to the end or not.
In no other way can we get rid of the fatal dependence, passivity and helplessness in which a century of all-pervasive British control has confirmed us.
To recover the habit of independent motion and independent action is the first necessity.
It was for this reason that after extreme provocation and full conviction of the hopelessness otherwise of inducing any change of policy in the older politicians, the leaders of the new school decided to form an independent party and place their views as an independent programme before the country.
Their action, though much blamed at the time, has been thoroughly justified by results.
The National Congress has not indeed broken with the old petitioning traditions, but it has admitted the new policy as an essential part of the national programme.
Swadeshi and National Education have been recognized8, and, in all probability, Arbitration will be given its proper prominence at the next session; Boycott has been admitted as permissible in principle to all parts of India though the recommendation to extend it in practice as an integral part of the national policy was 
not pressed.
It only remained to develop the central authority which will execute the national policy and evolve with time into a popular Government.
It was for this object that the New party determined not to be satisfied with any further evasion of the constitution question, though they did not press for the adoption of their own particular scheme.
It is for this object that a Central National Committee has been formed; that Conferences are being held in various districts and sub-divisions and committees created; that the Provincial Conferences are expected to appoint a Provincial Committee for all Bengal.
The mere creation of these Committees will not provide us with our central authority, nor will they be really effective for the purpose until the new spirit and the new views are paramount in the whole country.
But it is the first step which costs and the first step has been taken.
So far, well; but the opposition of the bureaucracy to the national self-development must be taken into account. Opposition, not necessarily final and violent, will undoubtedly be offered; and we have not as yet considered the organization9 of any means by which it can be effectually met. Obviously we shall have to fall back on the third policy of organised resistance, and have only to decide what form the resistance should take, passive or active, defensive or aggressive. It is well known that the New party long ago formulated and all Bengal has in theory accepted, the doctrine of passive, or, as it might be more comprehensively termed, defensive resistance. We have therefore not only to organize10 a central authority, not only to take up all branches of our national life into our hands, but in order to meet bureaucratic opposition and to compel the alien control to remove its hold on us, if not at once, then tentacle by tentacle we must organize11 defensive resistance.
Earlier edition of this work: Sri Aurobindo Birth Century Library: Set in 30 volumes.- Volume 1.- Bande Mataram: Early Political Writings. 1890 - May 1908.- Pondicherry: Sri Aurobindo Ashram, 1973.- 920 p.
1 The seven chapters making up this work appeared in the Bande Mataram between 11 and 23 April 1907. They were published under the heading “The New Thought: The Doctrine of Passive Resistance”.
2 1973 ed. Vol. 1: acknowledge
3 1973 ed. Vol. 1: organised
4 1973 ed. Vol. 1: organisation
5 1973 ed. Vol. 1: organisation
6 1973 ed. Vol. 1: unmistakably
7 1973 ed. Vol. 1: resource
8 1973 ed. Vol. 1: recognised
9 1973 ed. Vol. 1: organisation
10 1973 ed. Vol. 1: organise
11 1973 ed. Vol. 1: organise