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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 |
< Colonel Olcott's Address (continued from page 8-189) >
selves, therefore, how malicious and unfounded are the libels that have been circulated in this country as to our being political spies, and most ridiculous of all, Russian spies! The only Russian in our party became a citizen of the United States of America last July, for which Act, unprecedented among Russian women, she cannot put her foot again on Russian soil without risking transportation to Siberia.” Regarding the British rule in India he expressed the following opinion: “As to our conspiring against British rule in India, were we such lunatics as to dream of aiding sedition against the most stable, wise, and just Government, it appears to me, this country ever had since the Mogal conquest. It suffices only to remark that two of our party are English and loyal to the very core.” Here is a most emphatic assurance that the Theosophical Mission to India is actuated with no other object but its own, which the reader of the address will have to admit is most noble and high. It is therefore fair, we think, to judge the Mission by its acts and not credit it with motives of our own invention.
Colonel Olcott gave a brief historical sketch of the Theosophical Society since 1875 in which year it was established at New York. “The object of the Society was to obtain knowledge of all the laws of nature” and “to know something of man and his powers; to discover the best means to benefit humanity—physically, morally, spiritually.” In the inaugural address delivered at New York the Colonel said: “We are simply investigators of earnest purpose and unbiased mind who study all things, prove all things, and hold fast to that which is good.” “We seek, inquire, reject nothing without cause, accept nothing without proof; we are students, not teachers.” “The Society has no Propaganda, formed to disseminate fixed dogmas; therefore as a Society it has no creed to offer for the world’s acceptance.” From these excerpts it will be seen that the one great object of the Society, as well as of the Mission, is search after truth. But while the best energies of the members of the Mission will principally be devoted to religious research and study, they hope to do their best in extending “non-sectarian education for native girls and married women,” which Colonel Olcott said was the “corner-stone of national greatness.” He also said that they would do their best in introducing “cheap and simple machines” such as can be “worked by hand labour” and will “increase the comfort” of this country, which, the Colonel said they had adopted and in which they wished to lay their bones.
Since the arrival of the Mission in Bombay, it has been visited by crowds of people of every creed and colour. The Colonel’s experience of India, though short, seems to have impressed him most favourably as to what a vast field this country is for religious research and moral and material elevation. The following is a somewhat long extract from the concluding portion of the address and is a stirring appeal to the Indian youth not to be cruel to themselves, while the future has been so kind to them:—
To us strangers, this has been a most instructive study, and we have tried to discover the best means to combine all this intellectual vigor, this learning, this mental agitation upon one objective point. We see in this state of things the promise of good future results. Here is material for a new school of Aryan philosophy which only waits the moulding hand of a master. We cannot yet hear his approaching footsteps, but he will come; as the man always does come when the hour of destiny strikes. He will come, not as a disturber of the peace, but as the expounder of principles, the instructor in philosophy. He will encourage study, not inflame passion. He will scatter blessings, not sorrow. So Zoroaster came, so Gautam, so Confucius. O for a Hindoo great enough in soul, wise enough in mind, sublime enough in courage to prepare the way for the coming of this needed Regenerator! O for one Indian of so grand a mould that his appeals to his countrymen would fire every heart with a noble emulation to revive the glories of that by-gone time, when India poured out her people into the empty lap of the West, and gave the arts and sciences, and even language itself, to the outside world! Are her sons all sunken in selfishness and the soft ooze of little things? Has their scramble for meagre patronage deadened the noble pride of race, and replaced it with an obsequious humility tinged with unreasonable hate? Can they not forgive their fellow-countrymen for wearing a different style of turban and having a different line of ancestors? Is the love of caste so passionate and deep as to make an object of righteous hatred every one not in their own social circle?
Ah, young men of promise, beloved brothers, and companions, objects of our solicitude and hopes, to see and dwell among whom we have crossed three oceans and threaded two seas, be Indians first and caste-men afterwards if you will. Is there not one of you to send the electric spark through this inert mass and make it quiver with emotion? Here lies a mighty nation like a giant benumbed with sloth and no one to arouse its potential energies. Here lavish nature has provided exhaustless resources, that combined talent and applied knowledge would turn into fabulous national wealth. Here rich mines, a fat soil, navigable waters, forests of valuable timber, a multiplicity of natural products that might be manufactured at home into portable and profitable articles of commerce. All that is lacking is a share of that energy and foresight which, in two centuries and a-half have transformed the United States from a howling wilderness into a scene of busy prosperity. In vain the efforts of statesmanship to spread the blessings of education and promote the industrial arts, if they are not seconded by the patriotic endeavours of enlightened Young India. Are these great Colleges and Universities founded for the sole purpose of turning out placemen and dreamers? Have schools been opened only to help hatch debating societies and metaphysical training clubs, where minds that should be directing great economical enterprises are engaged in splitting hairs, and voting whether love is an essence and man a molecule? I have observed with deep regret that there is among the youth of Bombay an eager desire for the empty honours of University degrees, and no disposition to fit themselves for the management of practical affairs. There are far too many native barristers and doctors, and far too few qualified superintendents of mills and manufactories, geologists, metallurgists and engineers. There are LL.B.’s in plenty; but of educated carpenters, millers, sugar-makers, and paper manufacturers none—or next to none. The great and crying want of modern India to-day is a scientific school attached to every College such as we have in America, and in each great centre of population a school of Technology with appropriate machinery where the most improved methods of the principal handicrafts could be taught to intelligent lads.
But as the unrestful ocean has its flux and reflux, so all throughout nature the law of periodicity asserts itself. Nations come and go, slumber and re-awaken. Inactivity is of necessity limited. The soul of Aryavart keeps vigil within the dormant body. Again will her splendor shine. Her prosperity will be restored. Her primitive philosophy will once more be interpreted, and it will teach both religion and science to an eager world. Her ancient literature, though now hidden away from the quest of an unsympathetic West, is not buried beyond revival. The hoof of Time, which has stamped into dust the vestiges of many a nation, has not obliterated those treasures of human thought and human inspiration. The youth of India will shake off their sloth, and be worthy of their sires. From every ruined temple; from every sculptured corridor cut in the heart of the mountains; from every secret vihar where the custodians of the Science keep alive the torch of primitive wisdom, comes a whispering voice saying: “Children, your Mother is not dead but only sleepeth!”
Mr. Harichand Chintaman and Arya Samaj
Elsewhere we publish a communication from Mr. Harichand defending himself … allegations that have been made …, and leave the public to judge for themselves. For want of space we … to omit the letter …ingly to Mr. Harichand, … however contains a similar … proceedings of the Arya Samaj … given in the other two letters; its omission therefore will in no way deprive the public of data to form their opinion upon.
To the Editor of the “Native Opinion.”
Sir,—In the issue of the Times of India of 7th instant, there appears an extract from the Bombay Spectator, which honors me with a number of epithets for reasons best known to the writer. Since he has thought it proper to come out with certain accusations against me, I think it my duty to place before the public certain facts which brought me in contact with the Arya Samaj and the Theosophical Society of New York.
In 1875, I came in contact with Pandit Dayanand Saraswati, who desired me to join the Arya Samaj of Bombay founded by him, the object of which was social and religious improvement of humanity. On my joining the Samaj, I found its body composed of a majority of Banias of very little or no education. I continued to be its member and President for the last two or three years, and tried my best to bring about the object of the Institution, according to my humble abilities. Every thing went on smoothly and in perfect harmony until the arrival of the American Theosophists in Bombay on the 16th February last.
Last year, I was introduced by Mr. Mooljee Thackersey to Madam H. P. Blavatsky, corresponding Secretary and Colonel H. Olcott, President of the Theosophical Society of New York, and at their special desire, I carried on correspondence with them for a considerable time, which resulted in the affiliation of the Theosophical Society of New York with the Arya Samaj of Bombay and recognition by the former body of Pandit Dayanand as their spiritual teacher. While this was going on, Madam H. P. Blavatsky managed to collect fees of a guinea from each member of the Theosophical Society as his initiation fee to the Arya Samaj, which were remitted to me from time to time in small sums and the amount thus accumulated was kept by me as a <... continues on page 8-191 >
Editor's notes