The Career of Baboo Peary Chand Mittra
We have just received from the above well-known representative of Spiritualism, in Calcutta, a copy of a new book by him, entitled The Soul: Its Nature and Development, published by T. C. Bose & Co., 249, Bow-Bazaar Street, Calcutta. In the preface he gives the following outline of his own life:—
“I was born in 1814, and was brought up as an idolator. I received my education at the Hindu College. I came in contact with a number of congenial friends with whom I had periodical discussions on metaphysics, theology politics and other subjects. My desire to understand God and his Providence was earnest from boyhood. Metaphysics and Psychology were my favourite studies, and the reading of standard works on those subjects, and of theistic and Christian authors, as well of the Arya works, in Sanskrit and Bengali, produced a living conviction that there is but one God of infinite perfection. I became a theist or a Brahma. I still felt that the God of the mind was not the God of the soul. My love for God became stronger by the afflictions I met with from time to time. In 1860, I lost my wife, which distressed me much. I took to the study of Spiritualism which, I confess, I would not have thought of otherwise nor relished its charms. I wrote for instruction to Judge Edmonds in May, 1861. His kind and instructive reply will be found in my Stray Thoughts on Spiritualism. Dr. Berigny came to Calcutta subsequently, and we had weekly seances at his house. At one of the seances I was developed as a medium. From 1860 I have been deeply engaged in spiritual studies—spiritual oontemplation. Having been for years under spiritual influence, I now find that Yoga and Spiritualism aim at the same end the gradual extinction of the carnal or impressional life. The higher the theosophy of this life is, the more complete will be the Nirvana. Sir Humphrey Davy, who experienced this state after inhaling nitrous oxide said, ‘Nothing exists but thoughts; the universe is composed of impressions, ideas, pleasures and pains.’ One of the prayers in the Vishnu Purana is to deliver the impressions received by the senses to the soul.’ My first spiritual work was Spiritual Stray leaves, and the second Stray Thoughts on Spiritualism, which have been favourably received in England, America, and India. The private letters to me from eminent Spiritualists and critical notices in the Banner of Light,
Medium, and Spiritualist were highly encouraging to me. Having made subjective Spiritualism my special study for many years, and loking upon theosophy as the be-all-and-end-all of our being, I have ventured to bring out this work, which has been submitted to two high spiritual brethren, viz., Mr. Alexander Calder, President of the British National Association of Spiritualists, and they have been pleased to express their opinions in the following terms:—
“Mr. Calder.—‘From the few pages of the work which I have seen, it promises to be very interesting and highly instructive.’
“Mr. Meugens.— ‘I am of opinion that the work of Peary Chand Mittra will be of great service in promoting and spreading the spirit of enquiry into the phenomena of Spiritualism.’ “It is too late in the day to discuss whether we can communicate with the departed, or whether spirits can appear before us in materialised forms. These are all accomplished facts. The spirits can do much more than we can think of in showing their supremacy over matter, which falls within the domain of Occultism, and this occult power we can show when we rise above the mediumistic state. But this, as I have shown in this work, is not the end of our being: One great subject for enquiry is whether spiritual action and Yoga are identical in their effects, as they both aim at the extinction of the impressional life. I am convinced that they are. Another point is whether spiritual agency can be dispensed with. The two worlds are concatenated. There is correspondence between the most undeveloped spirit and the highest angel, and all intermediate spirits of different grades, occupied as they must be, radiate their influence on this world according to the psychic power of the embodied beings. I am not, therefore, clear whether a mortal, ceasing to be mediumistic or rising above the brain influence and becoming an adept, ceases to be under the influence of high spirits, whose action, direct or indirect, is ceaseless, and must be in rapport with advanced morals. The action of high spirits ceases only when we are in the Samadhi state, or in union with God in light. Till then they carry on the work of progression directly or indirectly.”
The Brothers
Sir,—I forward to you to-day a copy of Allen's Indian Mail of the 12th inst. At page 893 you will find some remarks from a native paper on “The Brothers” and on The Occult World. That there is such a Brotherhood in existence can hardly be doubtful to those who have lived in India and have gone at all deeply into the study of Occult Subjects. I was, when in India, at one time in possession of some half dozen works (native) on magic, but they passed away from my keeping after a time, as then I hardly looked upon them as anything but curiosities. Much, however, of my Indian experience and many a conversation with intelligent natives have had new light shed upon them by newer knowledge and deeper study, to which I may also add personal experience. Something very interesting may be gathered on the subject of “Occultism” and of the existence of a “Brotherhood” in India, from a study of Ghostland. According to the account there given the “Brotherhood” seems to consist of both Europeans and Natives, (vide p. 348). It is a very suggestive book. By “suggestive” I mean that each time you read it you see more “between the lines” than on the last perusal. The writer was one evidently well acquainted with the natives of India, if not a native himself. I can only find one sentence, in which he has, in his anxiety to veil the identity of his characters, forgotten the “probabilities” and that is where (p. 419) he makes native princes and nobles, rivals for the hand of “Lady Blanche Dudley.” Akas, the fifth element, ether, is held by the Hindus to be more subtle than air, to fill and pervade the universe and to be the peculiar vehicle of life and sound.
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Editor's notes
Sources
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London Spiritualist, No. 474, September 23, 1881, pp. 148-49
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London Spiritualist, No. 475, September 30, 1881, pp. 166-67