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Blavatsky Net - Theosophy

This site focuses on Madame Blavatsky and her teaching - Theosophy. It features an introduction to Theosophy, study aids, research tools, original text, supporting evidence, membership, and visitor interaction.


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THE ÂRYA SAMÂJ


 

CHRISTENDOM sends its missionaries to Heathendom at an expense of millions drained from the pockets of would-be pious folks, who court respectability. Thousands of homeless and penniless old men, women and children are allowed to starve for lack of funds, for the sake, perhaps, of one converted "heathen." All the spare money of the charitable is absorbed by these dead-head travelling agents of the Christian Church. What is the result? Visit the prison cells of so-called Christian lands, crammed with delinquents who have been led on to felony by the weary path of starvation, and you will have the answer.

Read in the daily papers the numerous accounts of executions, and you will find that modern Christianity offers, perhaps unintentionally but none the less surely, a premium for murder and other heinous crimes. Is anyone prepared to deny the assertion? Remember that, while many a respectable unbeliever dies in his bed with the comfortable assurance from his next of kin, and good friends in general, that he is going to hell, the red-handed criminal has but to believe at his eleventh hour that the blood of the Saviour can and will save him, to receive the guarantee of his spiritual adviser that he will find himself when launched into eternity in the bosom of Christ, in heaven, and playing upon the traditional harp. Why, then, should any Christian deny himself the pleasure and profit of robbing, or even murdering, his richer neighbour? And such a doctrine is being promulgated among the heathen at the cost of an annual expenditure of millions.

But, in her eternal wisdom, Nature provides antidotes against moral as well as against mineral and vegetable poisons. There are people who do not content themselves with preaching grandiloquent discourses; they act. If such books as Higgins’ Anacalypsis, and that extraordinary work of an anonymous English author—a bishop, it is whispered—entitled Supernatural Religion, cannot awaken responsive echoes among the ignorant masses, other means can be, and are resorted to—means more effectual and which will bring fruit in the future, if hitherto prevented by the crushing hand of ecclesiastical and monarchical despotism. Those whom the written proofs of the fictitious character of biblical authority cannot reach, may be saved by the spoken word. And this work of disseminating the truth among the more ignorant classes is being ardently prosecuted by an army of devoted scholars and teachers, simultaneously in India and America.

The Theosophical Society has been of late so much spoken about; such idle tales have been circulated about it—its members being sworn to secrecy and hitherto unable, even if willing, to proclaim the truth about it—that the public may be gratified to know, at least, about one portion of its work. It is now in organized affiliation with the Ârya Samâj of India, its Western representative, and, so to say, under the order of its chiefs. A younger Society than the Brâhmo Samâj, it was instituted to save the Hindûs from exoteric idolatries, Brâhmanism and Christian missionaries.

The purely Theistic movement connected with the Brâhmo Samâj had its origin in the same idea. It began early in the present century, but spasmodically and with interruption, and only took concrete shape under the leadership of Baboo Keshub Chunder Sen in 1858. Rammohun Roy, who may be termed the combined Fénélon and Thomas Paine of Hindûstan, was its parent, his first church having been organized shortly before his death in 1833. One of the greatest and most acute of controversial writers that our century has produced, his works ought to be translated and circulated in every civilized land. At his death, the work of the Brâhmo Samâj was interrupted. As Miss Collett says, in her Brahmo Year Book for 1878, it was only in October, 1839, that Debendra Nath Tagore founded the Tattvabodhini Sabhâ (or Society for the Knowledge of Truth), which lasted for twenty years, and did much to arouse the energies and form the principles of the young church of the Brâhmo Samâj. But exoteric or open religion as it is now, it must have been conducted at first much on the principles of the secret societies, as we are informed that Keshub Chunder Sen, a resident of Calcutta and a pupil of the Presidency College, who had long before quitted the orthodox Brâhmanical Church and was searching for a purely Theistic religion, " had never heard of the Brâhmo Samâj before 1858" (see The Theistic Annual, 1878, p. 45).

Since then the Brâhmo Samâj, which he then joined, has flourished and become more popular every day. We now find it with Samâjes established in many provinces and cities. At least, we learn that in May, 1877, fifty Samâjes have notified their adhesion to the Society and eight of them have appointed their representatives. Native missionaries of the Theistic religion oppose the Christian missionaries and the orthodox Brâhmans, and the work is going on lively. So much for the Brâhmo movement.

And now, with regard to the Ârya Samâj, The Indian Tribune uses the following language in speaking of its founder:

The first quarter of the sixteenth century was no more an age of reformation in Europe than the one we now live in is, at this moment, in India. From amongst its own "Benedictines," Swamî Dyanand Saraswati has arisen, who, unlike other reformers, does not wish to set up a new religion of his own, but asks his countrymen to go back to the pristine purity and Theism of their Vedic religion. After preaching his views in Bombay, Poona, Calcutta, and the N.-W. Provinces, he came to the Punjab last year, and here it is that he found the most congenial soil.

It was in the land of the five rivers, on the banks of the Indus, that the Vedas were first compiled. It was the Punjab that gave birth to a Nanak. And it is the Punjab that is making such efforts for a revival of Vedic learning and its doctrines, And wherever Swamî Dyanand goes, his splendid physique, his manly bearing, eloquence and his incisive logic bear down all opposition. People rise up and say: We shall remain no longer in this state for ourselves, we have had enough of a crafty priesthood and a demoralizing idolatry, and we shall tolerate them no longer. we shall wipe off the ugliness of ages, and try to shine forth in the original radiance and effulgence of our Âryan ancestors.

The Svamî is a most highly honoured Fellow of the Theosophical Society, takes a deep interest in its proceedings, and The Indian Spectator of Bombay, April 14th, 1878, spoke by the book when it said that the work of Pundit Dyanand "bears intimate relation to the work of the Theosophical Society."

While the members of the Brâhmo Samâj may be designated as the Lutheran Protestants of orthodox Brâhmanism, the disciples of the Svamî Dyanand should be compared to those learned mystics, the Gnostics, who had the key to those earlier writings which, later, were worked over into the Christian gospels and various patristic literature. As the above-named pre-Christian sects understood the true esoteric meaning of the Chrestos allegory, which is now materialized into the Jesus of flesh, so the disciples of the learned and holy Svamî are taught to discriminate between the written form and the spirit of the word preached in the Vedas. And this is the principal point of difference between the Ârya Samâj and the Brâhmos who, as it would seem, believe in a personal God and repudiate the Vedas, while the Âryas see an everlasting Principle, an impersonal Cause in the great "Soul of the universe" rather than a personal being, and accept the Vedas as supreme authority, though not of divine origin. But we may better quote in elucidation of the subject what the President of the Bombay Ârya Samâj, also a Fellow of the Theosophical Society, Mr. Hurrychund Chintamon, says in a recent letter to our Society:

Pundit Dyanand maintains that as it is now universally acknowledged that the Vedas are the oldest books of antiquity, if they contain the truth and nothing but the truth in an unmutilated state, and nothing new can be found in other works of later date, why should we not accept the Vedas as a guide for Humanity? . . . A revealed book or revelation is understood to mean one of two things, viz. (1) a book already written by some invisible hand and thrown into the world; or (2) a work written by one or more men while they were in their highest state of mental lucidity, acquired by profound meditation upon the problems of who man is, whence he came, whither he must go, and by what means he may emancipate himself from worldly delusions and sufferings. The latter hypothesis may be regarded as the more rational and correct.

Our Brother Hurrychund here describes those superior men whom we know as Adepts. He adds:

The ancient inhabitants of a place near Thibet, and adjoining a lake called Mansovara, were first called Deveneggury (Devanâgarî) or godlike people. Their written characters were also called Deveneggury or Balbadha letters. A portion of them migrated to the North and settled there, and afterwards spread towards the South, while others went to the West. All these emigrants styled themselves Âryans, or noble, pure, and good men, as they considered that a pure gift had been made to humanity from the "Pure Alone." These lofty souls were the authors of the Vedas.

What more reasonable than the claim that such Scriptures, emanating from such authors, should contain, for those who are able to penetrate the meaning that lies half concealed under the dead letter, all the wisdom which it is allowed to men to acquire on earth? The Chiefs of the Ârya Samâj discredit "miracles," discountenance superstition and all violation of natural law, and teach the purest form of Vaidic Philosophy. Such are the allies of the Theosophical Society. They have said to us: "Let us work together for the good of mankind," and we will.

H. P. BLAVATSKY.



"No Religion Higher Than Truth"
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List of Articles
1888
1890!
African Magic
Ahkoond of Swat
An Astral Prophet
An Unsolved Mystery
Ancient Doctrines Vindicated
Ancient Magic in Modern Science
Animated Statues
Answers to Queries
Antiquity of the Vedas
Apollonius Tyaneus and Simon Magus
Are Chelas "Mediums"?
Are Dreams but Idle Visions?
Arya Samaj
The Babel of Modern Thought
Black Magic in Science
Blessings of Publicity
Bright Spot of Light
Buddhism, Christianity and Phallicism
Buddhism in America
Can the Double Murder?
Can the Mahatmas Be Selfish?
Case of Obsession
Chelas
Chelas and Lay Chelas
Chinese Spirits
Christmas Then and Christmas Now
Civilization, the Death of Art and Beauty
Claims of Occultism
Classification of "Principles"
Count St. Germain
Cross and Fire
Cycle Moveth
Denials and the Mistakes of the Nineteenth Century
Devil's Own-Thoughts on Ormuzd and Ahriman
Diagnoses and Palliatives
Dialogue on the Mysteries of the After Life
Dialogues between the Two Editors
Do the Rishis Exist?
Does Vaccination Prevent Smallpox?
Dr. Beard Criticized
Dreamland and Somnambulism
Drift of Western Spiritualism
Dual Aspect of Wisdomhe
Echoes from India. What is Hindu Spiritualism?
Eddy Manifestations
Editorial Comment
Editorial Appendix
Eighth Wonder
Electric and Magnetic Affinities between Man and Nature
Elementals
Elementaries
Esoteric Axioms and Spiritual Speculations
"Esoteric Buddhism" and its Critic
"Esoteric Buddhism" and the "Secret Doctrine"
Esoteric Character of the Gospels
Fakirs and Tables
Fall of Ideals
Fate of the Occultist
Few Thoughts on Some Wise Words from a Wise Man
Force of Prejudice
Fragments
French View of Women's Rights
Genius
Grand Inquisitor
"H. M." and the Todas
H. P. Blavatsky on Precipitation and Other Matters
H. P. Blavatsky's Masonic Patent
Have Animals Souls?
Hindu Widow-Marriage
History of a "Book"
History of a Planet
Holmes Controversy
Holmes Controversy(continued)
Huxley and Slade
Hypnotism
Hypnotism, and Its Relations to Other Modes of Fascination
Imperfections of Science
Indian Metaphysics
Intro-Version of Mental Vision
Is Creation Possible for Man?
Is Denunciation a Duty?
Is Foeticide a Crime?
"Is it Idle to Argue Further?"
Is Suicide a Crime?
Is the Desire to "Live" Selfish?
Is Theosophy a Religion?
"Isis Unveiled" and the "Theosophist" on Reincarnation
Isis Unveiled and the Vishishtadwaita
"It's the Cat!"
Jews in Russia
Kabalah and the Kabalists
Kabalistic Views of "Spirits"
Karmic Visions
Knout, The. As Wielded by the Great Russian Theosophist
Kosmic Mind
Lack of Unity among Spiritualists
Lamas and Druses
Land of Mystery
Last Song of the Swan
Le Phare de L'Inconnu
Leaven of Theosophy
Leo Tolstoi and His Unecclesiastical Christianity
"Let Every Man Prove His Own Work"
Life and Death
Life Principle
Literary Jottings on Criticism, Authorities, and Other Matters
Lodges of Magic
Logic versus Peripatetic
Madame Blavatsky on "The Himalayan Brothers"
Magic
Mahatmas and Chelas
Memory in the Dying
Mind in Nature
Missing Link
Missionaries Militant
Mistaken Notions on "The Secret Doctrine"
Modern Apostles and Pseudo-Messiahs
Mote and the Beam
Mr. A. Lillie's Delusions
My Books
Mysterious Race
Nature's Human Magnets
Negations of Science
New Cycle
(New) York against Lankester. A new War of the Roses
"Not a Christian"!
Note on Eliphas Levi
Note on "Memory"
Notes on some Aryan-Arhat Esoteric Tenets
Notice to Mediums
Number Seven
Number Seven and Our Society
Occult or Exact Science?
Occult Phenomena
Occultism or Magic
Occultism versus the Occult Arts
Old Hindu Ships
Old Philosophers and Modern Critics
On Pseudo-Theosophy
On The New Year's Morrow
"Oppressed Widowhood" in America
Organisation of the Theosophical Society
Origin of Evil
Our Cycle and the Next
Our Three Objects
Paradoxical World
Parting Words
Persian Zoroastrianism and Russian Vandalism
Pertinent Queries
Pertinent Questions
Philosophers and Philosophicules
Popular Idea of Soul-Survival
Posthumous Publication
Practical Occultism
Pralaya of Modern Science
"Precipitation"
Premature and Phenomenal Growths
Progress and Culture
Protest
Psychic and Noetic Action
Psychic Warning
Psychology - The Science of the Soul
Puzzle from Adyar
Puzzle in "Esoteric Buddhism"
Queries and Answers
Questions Answered about Yoga Vidya
Re-Classification of Principles
Rebuke
Recent Progress in Theosophy
Reincarnations in Tibet
Reply to Our Critics, A. Our Final Answer to Several Objections
Republican Citizen
Retort Courteous
Roots of Ritualism in Church and Masonry
Russian Atrocities
Sacred Tree of Kum Bum
Science of Life
Science of Magic
"Scrutator Again"
Search after Occultism
Seeming "Discrepancies"
Seventeen-Rayed Sun-Disc
She Being Dead Yet Speaketh
Signal of Danger
Signs of the Times
Six-Pointed and Five-Pointed Stars
Society Without a Dogma
Some Scientific Questions Answered
Spiritual Progress
Spiritualism and Occult Truth
Spiritualism and Spiritualists
Spiritualism in Russia
Spiritualistic Tricksters
Star-Angel-Worship in the Roman Catholic Church
Stars and Numbers
Stray Thoughts on Death and Satan
Substantial Nature of Magnetism
Tetragrammaton
Theories about Reincarnation and Spirits
Theory of Cycles
"Theosophical Mahatmas"
Theosophical Society: Its Mission and Its Future
Theosophists and their Opponents
Theosophy and Spiritualism
Theosophy or Jesuitism?
Thoughts of the Dead
Thoughts on the Elementals
Tibetan Teachings
Tidal Wave
"To the Readers of 'Lucifer'"
Todas
Transmigration of the Life Atoms
Trickery or Magic?
Universe in a Nut-Shell
Views of the Theosophists
War in Olympus
Warning to Mediums
Was Cagliostro a "Charlatan"?
Washing the Disciples' Feet
What Are the Theosophists?
What is Occultism?
What is Theosophy?
"What Is Truth?"
What of Phenomena?
What Shall We Do for Our Fellow-Men?
What's in a Name? - Why the Magazine is called "Lucifer"
Which First - the Egg or the Bird?
Why Do Animals Suffer?
Why I Do Not Return to India
Why the "Vahan"?
"Word with Our Friends"
World-Improvement or World-Deliverance
Year is Dead, Long Live the Year
Year of Theosophy
Yoga Philosophy
 
Acknowledgement