HPB-SB-14-113

H. P. Blavatsky Scrapbooks

from Adyar archives of the International Theosophical Society

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vol. 14, p. 113	volume 14, page 113 vol. title: vol. period: 1882 pages in vol.: 174
Legend HPB note HPB highlighted HPB underlined HPB crossed out <Editors note> <Archivist note> Lost or unclear SBT, DT Restored

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< A Reply to “A Heathen” from Rev. R. A. Hume. (continued from page 14-111) >

from following their fancy was hatred and persecution? How came it that within less than thirty years after the death of Christ the Christians were observing the Lord’s Supper, if He had not died and had not taught His disciples to do so in commemoration of His death for them?

(3.) The matchless character of Christ is one of the strongest evidences of the truth of the New Testament and of Christianity. Why is it that the critics of Christianity always try their hands only on Christians and not on Christ? He is supreme not only in one respect, but in every respect. Was it ever heard or is it conceivable that any man who is worthy of respect ever said or thought “I am as good as Christ.” The argument from the character of Christ is one which both a child and a philosopher can feel.

(4.) The excellence of the doctrines of Christ is another great evidence. Soldiers who were sent to arrest him came back without doing so and said, “Never man spake like this man.” That is what I feel when I read his wondrous and gracious words, and that is what millions of others have felt, and so they trusted and still trust him.

Some people talk of getting up the best religion by eclecticism and by selecting what they deem the best from here and there. But Christians have not been able to see what excellent doctrine these eclectics find which is not embodied in Christ’s teachings.

V. Space will not allow more suggestions of this kind of evidence. Just a few words about another kind of evidence.

(1.) The Testimony of the experience of others is a legitimate evidence.

To those who believe the Christian to be a deceiver, simply seeking to entrap others, this evidence will have no weight. But all do not think so meanly of all the Christians in the world. My father and mother, and all the best men and women whom I know tell me that they have found Christ an unspeakably precious helper and savior day by day. Not only their words, but their lives, convince me that this is true.

(2.) To the one who himself trusts Christ his own experience is the most conclusive proof of all. I personally have trusted Christ since I was about 16 years old, and I know that He has helped me, and I more and more appreciate my need of him, and His ability to bless.

Here I must stop to day. I have tried to give fairly a brief outline of some of the chief evidences of Christianity. If my word is of any value to your readers, permit me to say that I have written this sincerely and with the greatest earnestness. The truth or falsehood of Christianity does not depend on the many minor points on which your correspondent lays most stress. There are some things in the Bible which I do not wholly understand and could not perfectly explain. The truth or falsehood of Christianity rests on Christ. If he is true, Christianity is true. I expect to return to my station in February, and at that time, or perhaps even during my journey, I shall be glad to take up other points or to enlarge on these, if so desired by you.

Bareilly, n. w. p.,
dec. 21, 1882.

}

I am,
Sincerely Yours,
R. A. Hume.

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CASTE IN CEYLON

Among the Western nations a national prejudice exists which only serves to distinguish one from the other, and in its stead we find in the East something called “Caste” which has tended from its very source to degrade its peoples. This revolting idea has reached its height more in India and Ceylon than any other country.

Since the capture of this pretty little isle by the Europeans her natives were not so much willed in by “Caste” prejudice as when she was under the sway of her native princes; then there existed 4 “Castes,” and the last of these the “kshudra” was divided into 24 classes which up to date the natives of Ceylon are observing, hence the biassed minds constantly struggle for honor. This prejudice exists not only among the lay community of the singhalese, but also among the priests, who thereby demean themselves and also bring shame upon the teachings of our world famed Lord Buddha, who has said in Vasale sutta as follows:

“Kammana vase low hothe” “Kammana hothi Brahmans.”

This excellent “Gatha” teaches us, to call a man a Brahman or a Vasale not according to his birth but according to his deeds.

On what law or principle does one hate another who is of a low caste? “Has he no hands, dimensions, organs, passions or senses? Is he not fed with the same food, hurt with the same weapons, subject to the same diseases: healed by the same means.”?; when born we were gifted alike with the Skandahs or material properties, and hence there can never be a distinction between the one and the other as regards high or low birth, and if there be one it undoubtedly means that of the inherent qualities.

If caste prejudice be extirpated from Ceylon the ambition of her sons will be to enlarge the boundaries of science in the bosom of peace, and it is only through the Theosophical Society that such a thing can be effected. As Theosophy advances caste will disappear and will confer an inestimable boon on “Lanka’s beautiful Isle.”

Before the inauguration of this excellent society in Ceylon, it was expected that caste prejudice would be extirpated at kalendas Graecas.

Colombo,
7th December 1882.

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Peter deAbrew.

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<Untitled> (In whatever light we may view Theosophy…)

The People’s Friend.
Thursday. The 28th. December 1882.

In whatever light we may view Theosophy whether we regard it as a branch of science or philosophy, that has fairly stood the trial at the Bar of Truth, or a mere necromancy, a juggler’s art, there is one favourable peculiarity in its feature, which we can not fail to notice. It is the rapid progress it is making to emplant itself on the Indian heart. It has already gained much ground, and we hear that the stride of progress is not the less encouraging. On their way back from Bombay, Babus Norendro Nath Sen and Mohiny Mohan Chatterjea, visited Bankipur, and they were able to start a Branch Society there with fifteen members. This is indeed hopeful. One branch has been established at Delhi, and the country bids fair to be united in one common bond of unity through the medium of Theosophy, as civilization is giving us a net work of Railways. If there be no other evident benefit to be derived from Theosophy, what it is already doing in the shape of good to humanity, by uniting different bodies into a common neucleus, should alone recommend it to the attention of those who now judge it quite indifferently.

Editor's notes