 |
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 |
< Correspondence (continued from page 8-167) >
of our Brother T. A. Edison. If the term “fool” is applicable to such men of science and giants of intellect of the two hemispheres, as W. Crookes F. R. S. and Alfred Russel Wallace, F. R. S., the greatest naturalist of Europe and a successful rival of Darwin, and Flammarion the French Astronomer Member of the Academy of Sciences of France, and Professor Zollner the celebrated Leipsic Astronomer and physicist, and Professor Hare, the great chemist of America and many other no less eminent scientists, unquestioned authorities upon any other question but the so called spiritual phenomena, and all firm spiritualists themselves, often converted only after years of careful investigation, then, indeed, we Theosophists would not find ourselves in bad company, and would deem it an honour to be called “fools,” were we even firm orthodox spiritualists ourselves—i. e., believers in perambulating ghosts and materialised bhuts—which, we are not. But we are believers in the phenomena of the Spiritualists (even if we do doubt their “spirits,”) for we happen to know them to be actual facts. It is one thing to reject unproved theory and quite another one to battle against well established facts. Every one has a right to doubt until further and stronger evidence whether these modern phenomena which are inundating the Western countries, are all produced by disembodied “spirits,” for it happens to be hitherto a mere speculative doctrine raised up by enthusiasts; but no one is authorized—unless he can bring to contradict the fact, something better and weightier than the mere negation of sceptics to deny that such phenomena do occur. If we, Theosophists, (and a very small minority of us) disclaim the agency of “spirits” in such manifestations, it is because we can prove in most instances to the spiritualists, that many of their phenomena whether of physical or psychological nature, can be reproduced by some of our adepts at will, and without any aid of “spirits” or resort to either divine or diabolical miracle, but simply by developing the occult powers of the man’s inner self and studying the mysteries of nature. That European and American sceptics should deny such interference by spirits, and, as a consequence discredit the phenomena themselves is no cause for wonder. Scarcely liberated from the clutches of the Church, whose terrible policy, barely a century ago was to torture and put to death, every person, who either doubted biblical, “divine” miracle, or endorsed one which theology declared diabolical, it is but the natural force of reaction which makes them revel in their new found liberty of thought and action. One who denies the Supreme and the existence of his own soul is not likely to believe in either spirits or phenomena without abundant proof. But that Eastern people, Hindus especially of any sect should disbelieve is indeed an anomaly; considering that they all are taught the transmigration of souls and spiritual as well as physical evolution. The 16th Chapter of the Maha Bharata Harivansha Parva is full of spiritual phenomena and the raising of spirits. And if, ashamed of the now termed “superstitions” of their forefathers, young India turns sun-flower like but to the great Luminaries of the West, this is what one of the most renowned men of Science of England, A. R. Wallace a Fellow of the Royal as well as a member of the Theosophical Society says of the phenomena in his “Contributions to the theory of Natural Selection” and “on Miracles and Modern Spiritualism,”—thus confirming the belief of old India:
“Up to the time when I first became acquainted with the facts of spiritualism, I was a confirmed philosophical sceptic. I was so thorough and confirmed a materialist, that I could not at that time find a place in my mind for the conception of spiritual existence, or for any other agencies in the universe than matter and force. Facts, however, are stubborn things.”
Having explained how he came to become a spiritualist, he considers the spiritual theory and shows its compatibility with natural selection. “Having,” he says, “been led, by a strict induction from facts, to a belief—1stly, in the existence of a number of preterhuman intelligences of various grades; and 2ndly, that some of these intelligences although usually invisible and intangible to us, can and do act on matter, and do influence our minds.—I am surely following a strictly logical and scientific course, in seeing how far this doctrine will enable us to account for some of those residual phenomena which Natural Selection alone will not explain. In the 10th chapter of my Contributions to the Theory of Natural Selection. I have pointed out what I consider to be some of these residual phenomena; and I have suggested that they may be due to the action of some of the various intelligences above referred to. I maintained, and still maintain, that this view is one which is logically tenable, and is in no way inconsistent with a thorough acceptance of the grand doctrine of Evolution through natural selection.”
Would not one think he hears in the above, the voices of Manu. Kapila and many other philosophers of old India in their teachings about the creation, evolution and growth of our planet and its living world of animal as well as human species? Does the great modern scientist speak less of “spirits” and spiritual beings than Menu, the antediluvian and scientist prehistoric Legislator? Let young and sceptical India read and compare the old Aryan ideas with those of modern mystics, theosophists, spiritualists and a few great scientists, and then laugh at the superstitious theories of both.
For four years we have been fighting out our great battle against tremendous odds. We have been abused and called traitors by the spiritualists for believing in other beings in the invisible world besides their departed spirits; we were cursed and sentenced to eternal damnation with free passports to hell by the Christians and their clergy; ridiculed by sceptics, looked upon as audacious lunatics by the society, and, tabooed by the conservative Press. We thought we had drunk to the dregs the bitter cup of gall. We had hoped that at least in India—the country par excellence of psychological and metaphysical science—we would find firm ground for our weary feet. But lo! here comes a brother of ours who, without even taking the trouble to ascertain whether or not the rumours about us were true, makes haste to rapudiate us in case we do believe in either Magic or Spiritualism! Well. We impose ourselves upon no one. For more than four years, we lived and waxed in power if not in wisdom which latter our humble deputation of Theosophists was sent to search for here, so that we might impart “Vedic learning and philosophy” to the millions of famished souls in the West, who are familiar with phenomena but wrongly suffer themselves to be misled through their mistaken notions about Ghosts and Bhuts. But if we are to be repulsed at the outset by any considerable party of Arya Samajists who share the views of “A member,” then will the Theosophical Society with its 45,000 or so of Western Spiritualists have to become again a distinct and independent body and do as well as it can without a single “member” to enlighten it on the absurdity of Spiritualism and Magic.
Bombay, March 1879.
<This is publ. in “A Modern Panarion,” p. 118, under its title of “Magic”.>
Colonel Alcot the President of the Theosophic Society in America delivered his first lecture in the Framjee Cowasjee Institute, Bombay, on last Sunday afternoon. The Hall was crowded to suffocation. Professor Mahadeo Moreswar Kunte, of the Elphinstone College, occupied the chair, and he introduced the Colonel to the Bombay public. The lecture occupied more than an hour and was much applauded by the Public. The learned lecturer went on to enumerate the objects and aims of the Theosophic Society. He strongly impressed upon the audience that the members of the Deputation had no political motives and that as insinuated by some Madame Blavatsky though once a Russian Countess was not a Russian spy, but on the contrary she was domiciled in America, a year ago. The lecturer said that the principles of the Society would be found in the “Ices Unveiled” by their corresponding Secretary Madame Blavatsky. We have ourself seen this stupendous work and it is a wonder of the Nineteenth Century. The book is in two volumes of five or six hundred pages each. The first volume treats of science and the second of theology. The lecturer after describing the present condition of the Natives, feelingly closed his lecture by a sincere, sympathetic and heart-rending appeal to the Natives of India, asking them to strive their every nerve for the regeneration of their mother-land, once famous for her learning, philosophy arts and politics.
The Indian Mirror writes:—The arrival of the deputation from the Theosophical Society of New York at Bombay, has caused a great sensation in the Native community of that town. That a number of Europeans and Americans should come to India with the express object of studying the Vedas at the feet of Pundit Dayanand Saraswati is an event of rare importance in the social history of the country. The time was when India received visitors from the east and the west. They came to learn the principles of Buddhism from the venerable monks whose monasteries were scattered throughout the length and breadth of the land. But that humble disciples should come to us from the far west towards the latter end of the nineteenth century is one of the most remarkable, we were going to say, one of the oddest phenomenon of the day. The members of the deputation, we are told, live on the simpler food of the Hindus, and in their social life eschew Christianity as completely as any one might wish. We hope they will find leisure to pass a few days in Calcutta.
Lecture by Colonel Olcott.—A lecture will be delivered to-morrow (Sunday) by Colonel Olcott at the Framjee Cowasjee Institute, to commence at 2.30 p. m. The subject will be, “The Theosophical Society and its aims.” The occasion will be availed of to welcome the recently arrived representatives of that Society. The public are invited, and admittance will be free.
Editor's notes
- ↑ Untitled illustration by unknown author
- ↑ Colonel Alcot the President of the Theosophic Society in America delivered his first lecture by unknown author, Deccan Star, The, Sunday, March 30, 1879
- ↑ The Indian Mirror writes:—The arrival of the deputation from the Theosophical Society of New York at Bombay by unknown author, Indian Mirror, The
- ↑ Lecture by Colonel Olcott by unknown author, Bombay Gazette, The, Saturday, March 22, 1879