From the Caves and Jungles of Hindostan | Page 9

born there and have themselves witnessed the "sorceries" of the Brahmans. The founders of the Club, well aware of the depth of modern ignorance in regard to the spiritual man, were most anxious that Cuvier's method of comparative anatomy should acquire rights of citizenship among metaphysicians, and, so, progress from regions physical to regions psychological on its own inductive and deductive foundation. "Otherwise," they thought, "psychology will be unable to move forward a single step, and may even obstruct every other branch of Natural History." Instances have not been wanting of physiology poaching on the preserves of purely metaphysical and abstract knowledge, all the time feigning to ignore the latter absolutely, and seeking to class psychology with the positive sciences, having first bound it to a Bed of Procrustes, where it refuses to yield its secret to its clumsy tormentors.
In a short time the Theosophical Society counted its members, not by hundreds, but by thousands. All the "malcontents" of American Spiritualism--and there were at that time twelve million Spiritualists in America--joined the Society. Collateral branches were formed in London, Corfu, Australia, Spain, Cuba, California, etc. Everywhere experiments were being performed, and the conviction that it is not spirits alone who are the causes of the phenomena was becoming general.
In course of time branches of the Society were in India and in Ceylon. The Buddhist and Brahmanical members became more numerous than the Europeans. A league was formed, and to the name of the Society was added the subtitle, "The Brotherhood of Humanity." After an active correspondence between the Arya-Samaj, founded by Swami Dayanand, and the Theosophical Society, an amalgamation was arranged between the two bodies. Then the Chief Council of the New York branch decided upon sending a special delegation to India, for the purpose of studying, on the spot, the ancient language of the Vedas and the manuscripts and the wonders of Yogism. On the 17th of December, 1878, the delegation, composed of two secretaries and two members of the council of the Theosophical Society, started from New York, to pause for a while in London, and then to proceed to Bombay, where it landed in February, 1879.
It may easily be conceived that, under these circumstances, the members of the delegation were better able to study the country and to make fruitful researches than might, otherwise, have been the case. Today they are looked upon as brothers and aided by the most influential natives of India. They count among the members of their society pandits of Benares and Calcutta, and Buddhist priests of the Ceylon Viharas--amongst others the learned Sumangala, mentioned by Minayeff in the description of his visit to Adam's Peak--and Lamas of Thibet, Burmah, Travancore and elsewhere. The members of the delegation are admitted to sanctuaries where, as yet, no European has set his foot. Consequently they may hope to render many services to Humanity and Science, in spite of the illwill which the representatives of positive science bear to them.
As soon as the delegation landed, a telegram was despatched to Dayanand, as everyone was anxious to make his personal acquaintance. In reply, he said that he was obliged to go immediately to Hardwar, where hundreds of thousands of pilgrims were expected to assemble, but he insisted on our remaining behind, since cholera was certain to break out among the devotees. He appointed a certain spot, at the foot of the Himalayas, in the jab, where we were to meet in a month's time.
Alas! all this was written some time ago. Since then Swami Dayanand's countenance has changed completely toward us. He is, now, an enemy of the Theosophical Society and its two founders-- Colonel Olcott and the author of these letters. It appeared that, on entering into an offensive and defensive alliance with the Society, Dayanand nourished the hope that all its members, Christians, Brahmans and Buddhists, would acknowledge His supremacy, and become members of the Arya Samaj.
Needless to say, this was impossible. The Theosophical Society rests on the principle of complete non-interference with the religious beliefs of its members. Toleration is its basis and its aims are purely philosophical. This did not suit Dayanand. He wanted all the members, either to become his disciples, or to be expelled from the Society. It was quite clear that neither the President, nor the Council could assent to such a claim. Englishmen and Americans, whether they were Christians or Freethinkers, Buddhists, and especially Brahmans, revolted against Dayanand, and unanimously demanded that the league should be broken.
However, all this happened later. At the time of which I speak we were friends and allies of the Swami, and we learned with deep interest that the Hardwar "mela," which he was to visit, takes place every twelve years, and is a kind of religious fair, which attracts representatives from all the