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vol. title: vol. period: 1882 pages in vol.: 174 |
THE ARYA,
LAHORE, DECEMBER, 1882.
EDITORIAL NOTES.
The “Theosophist” and ourself.—Our worthy contemporary of the Theosophist has, after pouring her vial of wrath over the devoted head of our “Out-station Correspondent” in a language tinged with irony and sarcasm, rebuked us for admitting into our columns criticism on the “Supplement to the Theosophist for July last,” and denounced the Arya for no other reason than that of our publishing in intelligible phraseology two scientific articles, one of which concerns the health of man and the health of his offspring, we mean the article “Ayur-Veda on health,” which appeared in our October number, and both of which were literal translations from original Sanskrit.
It is curious and no less surprising that our pious and learned friend—the advocate of reciprocal tolerance and forbearance—should be so intolerant in an affair in which she is personally concerned. Eighteen pages of Royal Quarto filled with matter inimical to Swamiji and the Arya Samaj, have been circulated by her and her Colleague, Colonel Olcott, widely all over the world, and particularly in India; many articles have been contributed to different Newspapers and periodicals in support of their position; and yet when a few lines are published in our columns by the aggrieved party who have no other English organ except the Arya, we are reproached for it. Truly has it been said that those people whose sensitiveness of temperament leads them to find the most fault are precisely those who can least bear to be found fault with; they bind heavy burdens and grievous to be borne, and lay them on othermen’s shoulders, but they themselves cannot bear the weight of a finger. We know that generally man is sibi ignotus, more or less a stranger to himself. There is always an unconcious dissimulation—men imagining themselves to be what they are not, many seldom or ever wake up to what they are. But though this is the fate of the generality of mankind, we had thought that persons of high culture, especially occultists and pre-eminently among them they who have set up a society with the express object to teach men tolerance, were an exception to the rule. But we are disappointed, we have reason to believe that intolerance is an evil which pervades human nature. What more proof is needed than that furnished to us by the Founders of the Theosophical Society in connection with their rupture with the Arya Samaj? A defence has been published, and it is implicitly believed and given out by the writers that all heads are diminished as if it were a Theosophic Oracle. On it criticism is declared unworthy of notice, and the paper in whose columns it appears must lose its subscribers, nay the Postal authorities should interfere and arrest its circulation. This is really a true picture of Universal Brotherhood and reciprocal tolerance! But there may be some psychological mystery hanging about it which none but an Occultist might unravel for us. Well, as we do not wish to join issues with the Editor of the Theosophist, we may state here, for her information, that we do not publish the criticisms of the “Unknown I.”—These criticisms emanate from the pen of the leading members of the Arya Samaj, and are sent to us over their full signatures as a pledge of their good faith.
But as it is unpleasant to see this war of words, and as it is undesirable to make our journal a regular arena for different combatants, and besides our object being principia non homines, we once for all declare that our columns are closed to personal attacks, unless such attacks are published over the full signature of the Secretary and President of the Samaj to which the writer thereof belongs. Doctrines and dogmas of different creeds and societies may be fully discussed, but it is not necessary that the conduct of any particular person be called into question. We personally have friendly regards for the Editor of the Theosophist, though no faith in her creed, and no sympathy for her anti-theistic doctrine of an Impersonal God.
THE AMRITABAZARPATRIKA.
THURSDAY, DECEMBER 14, 1882.
The anniversary meeting of the Theosophical Society held at Bombay on Thursday last was a grand affair. The Hall, it appears, was filled with a large audience and decorated with nearly twenty shields bearing the names of the various branches of the society scattered over India from Simla to Ceylon, and from Bombay to Calcutta. On the platform were assembled about twenty delegates from as many of these branches, who had come specially to attend the meeting from all parts of the country. Mr. Sinnet was in the chair, and he delivered a most interesting speech on the occasion. Here is an extract from it:—
“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 further more by personal association with cultivated natives of this country, let him realise the great flexibility and acuteness of perception which characterise 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 conclusion the chairman explained the relations of the society with the great oncult Brother-hood of which they had all heard so much. The society had its origin in that Brotherhood, because it was from that centre that Madame Blavatsky, who had spent all her life in occult research, was commissioned to return to the world and found an association, which should at the same time hold open the portals of occult knowledge to those who were ardently desirous of pursuing that branch of philosophy, but which should concern itself, as far as its own active operations were concerned, with the philanthropic work already referred to. Madame Blavatsky had been ready to make a complete sacrifice of her life to the noble undertaking in view, and she had been directed to associate herself for this purpose with Colonel Olcott, whose qualifications for the task had previously been ascertained by those from whom the movement had originated. The society was thus of occult origin, but its work in the world was that of practical philanthropy specially directed to the promotion of good feeling and the obliteration of barriers and prejudice between people of various races and creeds in this country. Its position was perfectly intelligible; its work was clearly marked out; it had so far been most successful; and looking at the meeting he defied anybody to dispute that contention. (Applause.)
The meeting was then addressed by Roy Bahadoor Gopal Hurry Desh Moukh, and our worthy townsman and brother Babu Narendro Nath Sen who went as the Calcutta delegate of the Society. It is superflous to say that, the society has done and is doing a vast deal of good to our country.
Every Hindu, Mahomedan, or European who has India’s welfare at his heart, should join such a movement. As Babu Norendra Nath Sen said, there is no institution more useful, and cherishing higher and nobler objects, than the Theosophical Society founded by men of a higher order, from the purest and noblest motives. Whole India ought to be grateful to Madame Blavatsky and Col. Olcott for the enormous sacrifice they have made in furtherance of the cause.
Editor's notes
- ↑ Editorial Notes. by unknown author, Arya, The (Lahore), Lahore, December1882; exact publication day absent. Blue curved strokes lie beside the heading and below the end of this article. Their writer has not been identified.
- ↑ The anniversary meeting of the Theosophical Society held at Bombay… by unknown author, Amrita Bazar Patrika, The, New Series, v. 5, No. 50, Thursday, December 14, 1882; report with quoted speeches. Paired blue oblique strokes mark the opening at the left and the ending at the right. Their writer has not been identified. Printed source page: 7.
Sources
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The Amrita Bazar Patrika, New Series, v. 5, No. 50, December 14, 1882, p. 7