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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 |
The New York Theosophical Society
On Sunday afternoon, a meeting was held in the hall of the Framjee Cowasjee Institute, under the auspices of the committee of the Hindu Dnyan Vurdhak Library, for the purpose of welcoming the recently arrived representatives of the Theosophical Society of New York, viz.:—Countess Helena P. Blavatski, Miss Rosa Bates, Col. H. S. Olcott, and Mr. Edward Wimbridge. There was a very large attendance, the audience consisting principally of Hindoos and Parsees.
Professor Konte of the Elphinstone College was voted to the chair, and Mr. Jugmohundas Samuldas, the manager of the Hindu Dnyan Vurdhak Library, previous to the commencement of the proceedings, took the opportunity to state a few facts in connection with the library. The numerous libraries of the town, although well supplied with all kinds of English and foreign literature, had studiously neglected to give even a corner to vernacular literature. In 1870 a few native gentlemen formed themselves into a committee, and after great labour the institution, which was familiarly known as the Hindu Dnyan Vurdhak Library was established. There were now 100 members of all grades and races, and a distinctive feature of the institution, which he believed was unique, was that a dozen Hindu and Parsee ladies had enrolled themselves as members, an had taken advantage of the facilities offered by the library. The library possessed a good many works in Guzerati, Mahrathi and Sanscrit, and as opportunities occurred, the management would feel great pleasure in adding to the number of the works. The reading-room attached to the library was provided with newspapers and journals from all parts of the world, including England, America, Canada, and Australasia. It was not for him to say much about their illustrious guests, but he ventured to assert that India would discover very soon that she could never meet with any other persons who would feel so deeply for her as they did, and, therefore, on behalf of the Hindu Dnyan Vurdhak Library, he gave them a hearty welcome.
Colonel Olcott then delivered a lecture on the aims of the Society. He explained at the outset that the Society was started on the 13th of July 1870, and as a reason for its existence he might say that he believed it to be the natural outgrowth of the century. He hoped to show them that the hour demanded its coming, and that it was not born before its appointed time. Their Society could point to four years’ activity, and this not in the midst of friendly environments, but in the enemy’s country, with public sentiment against them, and the Press scornful and relentless. They had suffered in many ways which would suggest themselves to his audience. The Press had lampooned them right and left, whilst by the clergy they had been doomed to eternal damnation, along with the heathen. (Applause.) The more they were abused the greater was the interest created in their proceedings and the stronger they became. They had branches of the Society in many countries, including a branch in England presided over by a well-known barrister, the son of a member of Parliament. They received as brethren with equal cordiality Hindoos, Parsees, Budhists, Jews, and free-thinking Christians. The lecturer went on to describe the manner in which the society was conducted, stating that they issued no papers or reports, depending on the general press to give publicity to their cause. He afterwards enumerated the objects and principles of the society, by replying to 17 questions which had been handed to him. When the society was established in New York in 1875, the very first clause of the bye-laws which were adopted affirmed that the objects of the society were to obtain a knowledge of all the laws of nature, thus covering the whole range of natural phenomena and everything that concerned man and his surroundings. They rejected nothing without proof; they were students, not teachers. Their existence threatened no government, favoured no political party, and attacked no policy of social order. It had been said that they were Russian spies, but he would point out that only one member of their party was a Russian (the Countess Helena), and she was unable to return to Russia under pain of being banished to Siberia for the opinions she held on religious matters. As to their conspiring again British rule, they were not such lunatics to conspire against one of the most able, wise and just governments on the face of the earth. (Applause.) And besides they had as many members in the United Kingdom as in any other country. In the course of further remarks Colonel Olcott stated the beliefs held by members of the society as to the presence of a deity, the godhead of Christ, and the immortality of the soul, observing that their object was to bring to light the writings of ancient philosophers which were now comparatively unknown. They welcomed as members of the society every man or woman of ascertained good character who wished to study ancient philosophy; they wished to aid in the extension of schools and schemes for the education of native girls; and in other works for bettering the condition of the native classes. The lecturer said that he and the other members of the party intended to remain in India and adopt it as their home. He appealed to the more intelligent of the natives to come forward and aid them in their research of the writings of the ancient philosophers, and to assist them by translating into English those portions which they required. He spoke of the vast resources of India, urging the native classes to awake from their apathy and employ themselves with schemes for bettering their condition. The chairman, at the close of the lecture, which was listened to with great attention, remarked that, after the way in which Colonel Olcott had spoken about the regeneration of India, he was sure that they would all give him a hearty welcome. Their visitors had come to India in order to search into the ancient philosophy of their country, and also to revive the apathetic spirit of their countrymen; and considering these things, together with the fact that they had given up their homes to come and reside amongst them, he was sure that they would be welcomed into the country with all the sympathy that an Indian mind was capable of showing them. (Applause.)
A vote of thanks to the chairman concluded the proceedings.
Spiritualism Abroad
Revue Spirite, Paris. So crowded is this good magazine with bright “spiritual armor,” as Milton would call it, with far-reaching thought that penetrates every domain of the mental universe, that it is impossible to do it justice while any page remains unculled, and equally impossible while filching from it only here and there a gleam of light, a thread from the great garment of truth woven, it would seem, by the angels.
The interesting ceremonies “commemorative of the dead,” which take place annually in France, Spain and other eastern countries, have recently had impressive expression in Paris at a reunion of Spiritualists under the presidency of Mr. P. G. Leymarie, Mme. Rosen acting as secretary. On this occasion Allan Kardec’s demise was especially the object, and a number of speeches were made showing the value to those in the flesh of such devotional reminiscences, and the joy it often gave to spirits to be thus remembered. Allan Kardec spoke through a medium to this effect. Many more pleasing and grateful expressions from the world of spirits were uttered through the lips of the media, Mlle Mathilde, M. Côte and others.
On the “phenomenon which proves preëxistence,” the December number of the Revue gives the following: “When one has never learned anything of mathematics, of designing, of poetry, yet at the age of nine or ten years becomes a poet, a mathematician, etc.; it implies that to be, one must have been, there being no effect without a cause. The Nouvelle Presse libre says that there appeared at its office, in Vienna, a little boy four years and nine months old, named Maurice Frankel, a Hungarian, with an extraordinary capacity for calculating, coming to exact results upon whatever problems in mathematics propounded to him. Millions and milliards he grouped with astonishing rapidity. This infant, with his large penetrating eyes, looked at you fixedly when a problem was given to him, then he would seize a bit of paper, if at hand, twist it and put it in his mouth, start from his seat and seat himself upon the knees of the nearest person who would listen to him. He was then heard to say in a low voice, ‘Yes, yes,’ then with more assurance pronounce some figures, and finally, in a triumphant tone, give the solution. This little prodigy is the seventh of nine children which his father, a poor workman, has had.” A note at the bottom of this article says: “After this, who can deny reïncarnation?”
A distinguished actress dramatique of Paris writes a letter, full of dignity and beauty, to M. Marchal, author of L’Esprit consolateur, which briefly runs thus: “My heart would be ungrateful if it did not manifest to you its joy and enthusiasm which it has experienced from the beautiful work L’Esprit consolateur. I can say with all truth that it has rent the veil of doubt, of obscurity, in which my soul dwelt, and has brought it into the clear light of day; it is indeed a glorious ray of the spirit of truth. Dear master, please often let fall from your pen these beauties which are to us revelations. I will not cease to declare your great and loyal mission, and to each day ask God for his blessing upon you, and to fortify your spirit in view of all the wounds it may receive.”
The Lautere says, in reference to Moncasi, the assassin, that, “according to all probabilities, he is only a Spiritualist, that is to say, a poor fool.”
Under the head of “The Mysteries of Montignac (Landes),” the Revue relates the following: “About two kilometres from Pietal, a place celebrated for pilgrimages in honor of Notre Dame, there resides one M. Ricaud, a farmer. Some time since going to his barn he found that all his cattle had been let loose and had strayed away into the fields. This was renewed, notwithstanding the greatest watchfulness of the proprietor. Chains were then purchased and the beasts thus thoroughly, to all appearance, secured in their places, but with the same result. Then the furniture of Mr. R.’s house began to be deranged—an iron pot was found secreted in an under mattress of a bed. Last August some grain which he had threshed out took fire and burned up. A second threshing shared the same fate and the building with it, and for which the insurance company paid him four thousand francs. Some missionaries from Pietal had been invited to come and allay the demon, but to no purpose. An officer of the village having put paper and ink in a room of Mr. R.’s dwelling and asked the troublesome spirit what he desired, found four pages—but undecipherable—written in an instant. All that could be gleaned from it were: ‘Empty the cellar . . . the fire.’ The same phenomena are still produced at the house where Mr. R. had been offered an asylum.”
The January number of the Revue is largely taken up with the proceedings of the “Society of Psychological Studies,” in which the new medium, Mme. Hugo d’Alesi, wife of the Hungarian mediumistic artist, took a prominent part. This lady, who seems now to be attracting a good deal of attention, after being magnetized by M. Hippolyte, began at once to describe different spirits present. Among the many were the Abbé Gerard, Kardec, Donato, Rachel, and “one monsieur, old, very old; it is Béranger, whom I much love.” After passing into a very rigid state, and nearly falling to the floor, she was relieved by magnetic passes, and then replied to M. Hippolyte’s questions concerning the condition of a child who was very ill: “Yes, there is obsession, but there is also a malady of the bladder. It is necessary to undertake the treatment in spite of the difficulties; do not fear to lose your time; one never loses time when engaged for the good of others.” Here we can very appropriately ask of those who say our manifestations are of the devil: Whence such divine demand and instruction?
But perhaps an equally attractive feature of the Revue in hand, is a lengthy letter from the pen of the distinguished authoress and “adept,” Mme. Blavatsky, under the heading, “Incorrect Ideas Concerning the Doctrines of the Theosophists.” Mme. B. begins by saying that “the New York Society of Theosophists was founded in 1875, and afterward, by the orders of the chiefs in India, entirely reconstructed, and established on the base of a secret society; hence it is evident that its doctrines cannot run the streets; but in spite of this, the American press has—the spiritualistic journals withal—constantly criticised and turned them into ridicule.” But the able manner in which she defends her position, and assails the weak points of her adversaries, can be imagined by those who know of her great and versatile powers as evinced in her “Isis Unveiled.” Space forbids at present my saying more.
Editor's notes