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vol. title: Vol Four of The Theosophical Society of The Arya Samaj of Arya-wart vol. period: Sept 1878 – Sept 1879 pages in vol.: 350 |
The following particulars regarding the American Theosophic Society are worthy of perusal.
The objects of the Society are various. It influences its fellows to acquire an intimate knowledge of natural law, especially its occult manifestations. As the highest development, physically and spiritually, on earth, of the Creative Cause, man should aim to solve the mystery of his being. He is the prosecutor of his species, physically, and having inherited the nature of the unknown but palpable Cause of his own creation, must possess in his inner physical self this creative power in lesser degree. He should therefore, study to develop his latent powers, and inform himself respecting the laws of magnetism, electricity and all other forms of force, whether of the seen or unseen universe. The Society teaches and expects its fellows to personally exemplify the highest morality and religious aspiration; to oppose the materialism of science and every form of dogmatic theology, especially the Christian, which the Chiefs of the Society regard as particularly pernicious; to make known among Eastern nations the long-suppressed facts about Oriental religions, philosophies, their ethics, chronology, esoterism, symbolism; to counteract, as far as possible, the efforts of Missionaries to delude the so-called “Heathen” and “Pagans” as to the real origin and dogmas of Christianity and the practical effects of the latter upon public and private character in so-called civilized countries; to disseminate a knowledge of the sublime teachings of that pure esoteric system of the Archaic period, which are mirrored in the oldest Vedas, and in the philosophy of Gautama, Buddha, Zoroaster and Confucius; finally, and chiefly, to aid in the institution of a Brotherhood of Humanity, wherein all good and pure men, of every race, shall recognize each other as the equal effects (upon this planet) of one Uncreate, Universal, Infinite, and Everlasting Cause.
The Theosophical Society of the Arya Samaj of Aryavart
The attention of Fellows is called to the following rules of the Arya Samaj, which, under the directions of its revered chief, the Swamee Dya Nand Saraswati, Pandit, have been translated from the Sanskrit by the learned Fellow and Brother, Shyamaji Crishnavarma, Pandit, for our information.
The observance of these rules is obligatory upon such Fellows only as may voluntarily apply for admission to the Arya Samaj; the rest will continue to be, as heretofore, unconnected with the special work of the Samaj. Though, under the recent order of Council, all initiation fees of new Fellows are forwarded as contributions towards the work in India, it is optional whether a Fellow shall unite with the Section of the Arya Samaj or be enrolled in the Theosophical Society proper. Those who join the Samaj will, of course, be expected to comply strictly as practicable with its rules, including that of the contribution of the fixed precentage of monthly income.
For the information of enquirers, it is well to explain that the plan upon which the Theosophical Society is organized admits of a subdivision of the work, in harmony with one general supervision. As in the human body, the various members, though independent, are yet animated with a common vitality, so in the Society are the different branches governed by one spirit, that of combating the common enemy, dogmatic intolerance in the matter of opinion upon any religious creed whatever.
If our Society has from the first declared itself hostile to the Christian Church, it is because it finds in that body so cruel, dogmatic and supercilious a spirit as to make it the common enemy of all those portions of mankind who acknowledge its sway. … substitution of faith for merit saps morality and quenches spiritual aspiration. It begets hypocrisy, condones sensuality, and palliates crime. With a fiendish injustice it condemns to everlasting tortures not only those who reject, but even those who have never heard of its scheme. The practice of every virtue, the strictest obedience to conscience, the sublimest purity and disinterestedness of life, will not, according to its teachings, save from endless torment those who are outside its communion. While by cunning misrepresentation and brute force it is gaining converts by scores among the most ignorant and oppressed of the lowest classes of so-called “Heathens,” among the intelligent classes at home the number of its votaries annually diminishes by thousands. While the founders of other systems are persons of greater or less historic reputation, the existence even of its pretended Head is unsupported by any reliable record, and the code of ethics ascribed to him was propounded four centuries earlier than the Christian era by Gautuma Buddha—Sakya Muni.
In furtherance of its design to aid in the establishment of a Brotherhood of Humanity, the Theosophical Society has organized Sections in which room is provided for persons born in the most varied religious faiths, requiring only that applicants shall sincerely wish to learn the “Wisdom” Religion esoterically taught from the beginning of time, in the sanctuaries of the Temples, by the initiated priests of India and other Far-Eastern lands, as well as in Ancient Egypt, Chaldea, Greece, &c., and to order their lives according to the sublime truths which, underlying all religious philosophies, were first taught by the Aryans in the Vedas, and have been promulgated by other sages and seers at many different epochs since. The hand of Fellowship is always extended to those who are laboring to acquire that control over the forces of Nature which a knowledge of her mysteries imparts to its possessor. The Society has thus welcomed, and still continues to receive as probationers, free-thinking Brahmanists, Jains, Zoroastrians, Confucianists, Buddhists, Lamaists, Jews, Druses, nominal Christians, &c.—in short, persons of every shade of religious opinion.
The agitation of modern thought has already paved the way for a calm and impartial examination of Oriental religious philosophy, and the acceptance of its inherent truths. The time appearing auspicious, the Theosophical Society has affiliated with the great and noble brotherhood of the Arya Samaj, in whose membership are included many of the best minds and the profoundest scholars among the Hindus, and has established a Vedic Section. Its members are already at work founding schools, delivering lectures, holding public assemblages, translating the Vedas, the Saddharshana Chintanika (or six schools of Indian philosophy), etc., publishing newspapers, and otherwise carrying on an active crusade against idolatry and superstition in whatever creed or country they may be found. Admitted to fraternal cooperation in this holy work, the Theosophical Society, in behalf of the Arya Samaj, appeals for the zealous support of its Fellows, and the good-will of every lover of truth and virtue and enemy of ecclesiastical tyranny.
Fellows will observe that, equally with the Theosophical Society, the Arya Samaj has a separate class of “ascetics,” who aim to acquire spiritual rather than secular wisdom, power, and advantage, and to devote themselves in an especial manner to the promotion of the Society’s work. It is expected that, before long, competent and trusted Brothers will be sent from India and Ceylon to preach the truths of Eastern philosophy to Western peoples, whose ignorance of the same has caused them, under Christian sophistical leadership, to fall into their present deplorably immoral condition.
By order of the Council,
Henry S. Olcott, President.
To the Editor of the Indian Tribune
Sir,—Referring to page 4 of the Civil and Military Gazette of the 24th instant, under the head of Summary of News from Bombay, we find a paragraph quoted from the Times of India, announcing the arrival of a deputation sent out by the Theosophical Society of New York to confer with the Arya Sumaj as to the best means of disseminating among Western nations a correct knowledge of Oriental Philosophy. The arrival of such a deputation must naturally excite curiosity, and I am sure most of the Europeans know nothing whatever about the Arya Sumaj and its aims and scope. I trust you will therefore allow me to communicate through your columns briefly the objects with which the Arya Sumaj has been established and what is its exact relation with the Theosophical Society of America.
The Arya movement in the Punjab began with the advent of Swami Dayanand Saraswati in the beginning of 1877. This learned Pundit who is regarded by the people of India as the greatest Vedic Scholar of the age, in that year delivered a series of lectures on the ancient Arya Civilization of India. The eyes of the educated community were at once opened. They saw that the reforms which they were advocating and to which there was so much opposition in the country, could easily be carried out by throwing off all the accumulated excrescences which had grown upon their religious and social systems during the lapse of ages and by falling back upon their pristine books of authority, the Vedas. Dreading still further the rapid growth of materialistic and atheistic views in the country it was considered expedient to establish places of congregational worship where all should meet once a week to pray, and hear lectures and sermons delivered. Within the last two years the establishment of Arya Sumajes which exist in the Punjab, the North-West and the Deccan, have acted as so many safe-guards of public morals. They admit in their body all who believe in one God, discard idolatry and regard the Vedas as the original revelation given to man. Their meetings are open and, resorted to by the Hindus, the Mahomedans, and Christians all alike. Such are the aims and such the scope of these useful institutions.
In 1878 the members of the Theosophical Society, who are believed to be great admirers of Oriental learning and philosophy, sent a number of letters to Swami Dayanund, explaining their tenets and creed and asking him to become the head of their institution. These letters have all been published in a pamphlet form. And I have now the pleasure of reading in the Civil and Military Gazette that some of its members have come out personally to confer with Swami Dayanund as to the best means of disseminating Oriental philosophy among the nations of the West. I have, however, been surprized to hear that the Society embraces people who believe in magic. This does not appear at all from their letters, and perhaps is only the addition of an imaginative theory. No more, I presume, can the special belief of one, or a few of its members be said to be the belief of the Society at large. We have ourselves seen and talked to some Christians who apparently believe in ghosts and spirits, but it cannot be called a Christian belief withal. Should this, however, be the belief of the Theosophical Society I can only assure your readers that the Arya Sumaj is not in common with them in this respect. Only so far as the encouragement of Vedic learning and Vedic philosophy is concerned, their object may be said to be similar.
Editor's notes
- ↑ The following particulars regarding the American Theosophic Society are worthy of perusal by unknown author
- ↑ The Theosophical Society of the Arya Samaj of Aryavart by Olcott, H. S.
- ↑ To the Editor of the Indian Tribune by unknown author (signed as A Member), Indian Tribune, The, Saturday, March 15, 1879