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HPB-SB-14-85: Difference between revisions
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<div style="display:table; width:100%;"><div style="display:table-cell; width:33%;">20th December, 1882.]</div><div style="display:table-cell; width:34%; text-align:center;">MADRAS NATIVE OPINION.</div><div style="display:table-cell; width:33%;"></div></div> | |||
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{{Style P-HPB SB. Title continued|The Theosophical Society.|14-84}} | {{Style P-HPB SB. Title continued|The Theosophical Society.|14-84}} | ||
... | {{Style P-No indent|appeal to all well-wishers of India, to do good to India in the way in which good most requires to be done,—in the of pointing out fields of intellectual activity in which the cultivated men of all races which inhabit India may work together, and feel themselves brotherly in mind, and thus in the progress of time, as their intellect inspires their sympathies, truly brotherly in feeling. Gentlemen, there is only one way in which you can bring together races of people who differ from each other in habits, tastes, and pursuits. You must show each that it really have something to gain from the other. Not in any ignoble sense of the term, but in the sense in which all men of real culture must necessarily gain from association with each other. A merely philanthropic desire to promote good feeling in India for good feeling’s sake is merely equivalent to saying the thing ought to be done. But the leaders of the Theosophical Society have this peculiarity as compared with all other philanthropists I know of who have declared for the same good object, that they go on to show how the thing can be done. They have discovered the true channel through which sympathies may flow between Europeans and Asiatics. That channel is philosophical study, in which the two main races which constitute the Indo-British nation are the complement of each other. The Theosophical Society shows European thinkers how the rich stores of ancient Aryan philosophy contain, disguised perhaps by symbology—but none the less intelligibly when the symbology is interpreted—that which I for one should call the absolute truth about spiritual things, and which at all events all intelligent students must recognise as a most valuable contribution to the purely speculative philosophies of the West. Let any European of culture, of any nationality, realise the true esoteric meaning of oriental philosophies—and furthermore, by personal association with cultivated natives of this country, let him realise the great flexibility and acuteness of perception which characterises the Indian mind in regard to philosophical ideas, and he will certainly find a bond of sympathy with, and a motive of respect for, India that cannot fail to put him in a new attitude of mind towards the people of this country generally. In the same way let the Indian philosopher realise by working with the European how much even his own philosophy has to gain by contact with the clear practical methods of thought which European science teaches and reciprocal feeling will be developed on his part, a respect not merely for the valuable practical every-day qualities of the European character with which every one is familiar, but for that quality in the European mind which renders it in philosophical speculation as I have said before the complement of the other. The chairman then proceeded to give what he called the secret history of the society, remarking that it did not primarily devote itself to the study of occult sciences, but its inception was most undeniably due to the brotherhood. He thought the time had come when the study of occult sciences and the good philanthropic idea which gathered round the knowledge might be disclosed to people who had an ardent sympathy with that kind of study. And in order that work might be accomplished they pitched upon one of the few people here willing to make such a complete sacrifice as a devotion to the work involved. Madame Blavatsky was, therefore, selected for the work, and she chose as her associate Colonel Olcott. The two founders were then brought together and launched on their career. The society was of an occult origin. It had from its commencement the desire on the part of the brotherhood to do good to humanity. He did not think there was any room for ambiguity for the Theosophical Society which stood quite clearly before the world, its origin was clearly intelligible and its work was clearly marked out. (Loud applause.) Looking at the meeting he would defy anybody to dispute that position. (Loud and prolonged applause.)}} | ||
At the suggestion of the chairman, the treasurer read his report and also three telegrams from the Thakore of Wudwan, Shree Hurrisingjee of Sehore, and the Nellore Branch, congratulating and sympathising with the objects of the society. The Takore of Wudwan in his telegram stated that “although he was not present in body yet in spirit he was with them at the meeting.” | |||
Rao Bahadoor Gopalrao Hurry Deshmookh in addressing the meeting said that the great aims of Theosophy were there, namely, universal brotherhood, enquiry and investigation of ancient science and literature (particularly of India,) and investigation into the mysterious powers of nature. The natives of India who were so much divided by sects and castes were in need of a common brotherhood, which meant nothing more than showing respect for other’s prejudices, opinions and ideas. (Applause.) | |||
Baboo Norendero Nath Sen, editor of the Indian Mirror, being called upon by the chairman, addressed the meeting. He said that the Calcutta branch which he represented that day had been only taking a leaf out of the book of ''Urbs Prima in Indis''. He asked the Indians to shake off petty provincial jealousy in matters affecting the best interests of the country. (Cheers.) They had received various proofs of most incontrovertible character of the existence of the Himalayan brotherhood. There was no institution in all India more useful and cherishing higher and nobler objects than the Theosophical Society founded by men to whom they were deeply indebted for working at an enormous sacrifice from the purest and noblest motives. (Loud cheers) Though Europeans by birth, they were Hindoos at heart (cheers), and better Hindoos, too, than many of them present at the meeting. It was formerly the turn of the East to teach the West, but now by a strange fatality the position was changed, and it was the turn of the West to teach the East. (Loud applause.) The illustrious founders were not adventurers, as some silly people called them. Let them recall to mind the glorious past of India, and let them not be so unpatriotic and heartless as not to extend the right hand of fellowship and co-operate with their labour of love. (Cheers.) He confidently and sincerely stated that India could not have better friends. He was ashamed of his countrymen who reviled and laughed at the founders of the order, knowing as they did so very little about them. India was not dead but asleep, and she required arousing. As a humble journalist he devoted himself to the good of the country, and had with that object allied himself with the society which taught amongst other things brotherly feeling, self-love, self-respect, independence, purity of character, and lastly the knowledge of the secret forces of nature unknown to modern science. There were no better friends of the natives than their chairman, Mr. Sinnett, (loud and prolonged applause) who was formerly employed under the Government of India. The natives of India from the manner in which they were educated were getting so much Europeanised that they were becoming a race of dark Englishmen altogether. (Loud laughter.) But happily Theosophy had come to their rescue. (Applause.{{Style S-Lost|…}} The Hindoos had no more idea of their sacre{{Style S-Lost|…}} shastras than the man in the moon. (Laughte{{Style S-Lost|…}} The educational policy in India had bee{{Style S-Lost|…}} mistaken one which had in the long run do{{Style S-Lost|…}} more harm than good. They had lost resp{{Style S-Lost|…}} respect for their ancestors and had also {{Style S-Lost|…}} faith in their religion. | |||
The Baboo having expressed a few {{Style S-Lost|…}} sentiments as to the moral regenerati{{Style S-Lost|…}} India, resumed his seat amidst manifest {{Style S-Lost|…}} of impatience mingled with cheers. | |||
Mr. L. Dorasawmy Naidoo, of Madras, {{Style S-Lost|…}} addressed the meeting, dwelling on the exc{{Style S-Lost|…}}lence of the aims and objects of the society. | |||
Pandit Gopinath, editor of the Mittra Vilas of Lahore then addressed in Hindee stating that it was the good fortune of India where so many great people lived and flourished tha{{Style S-Lost|…}} two such disinterested people should attemp{{Style S-Lost|…}} to unfold the beauties of the Shastras. | |||
The Chairman observed that on acco{{Style S-Lost|…}} the lengthy remarks of the speake{{Style S-Lost|…}} meeting appeared to have grown impa{{Style S-Lost|…}} it was his intention therefore, that {{Style S-Lost|…}} other gentlemen delegates, addresse{{Style S-Lost|…}}ing, Colonel Olcott should be heard {{Style S-Lost|…}} the doings of the society for the p{{Style S-Lost|…}} months. If gentlemen were desirou{{Style S-Lost|…}} they would be given an opportun{{Style S-Lost|…}} at the end of Colonel Olcott’s spe{{Style S-Lost|…}} programme of the evening would b{{Style S-Lost|…}} be carried out. | |||
Colonel Olcott asked the meeting {{Style S-Lost|…}} would hear him first or the gentlemen delega{{Style S-Lost|…}} who had attended the meeting all the way from Calcutta, Lucknow, Simla, Ceylon, Tinnevelly and other distant places. If gentlemen were in favour of hearing him first they would show their intention by saying “Ay.” | |||
The audience shouted out at the top of their voice “Aye,” “Aye.” (Loud laughter). | |||
Colonel Olcott: Now those who are against should say “No.” | |||
{{Style S-HPB SB. Continues on|14-86}} | {{Style S-HPB SB. Continues on|14-86}} | ||