Swami Dayanand's Charges
by Colonel Henry S. Olcott
President of the Theosophical Society.
Reprinted from Extra Supplement to The Theosophist,
(Bombay) July, 1882, pp. 1-9.
In sorrow, not in anger, I take up the task of answering certain charges recently made against my colleague, Madame Blavatsky, and myself, by Pandit Dayanand Saraswati Swami. The duty is trebly unpleasant since I am compelled to prove, alike to the members of the Arya Samaj and Theosophical Society, the fact that the Founder of the Samaj is either suffering from so grave an impairment of the memory, as to make him unfit for further public service, or has been totally misled by our mutual interpreters. The facts, that I shall present, admit of no other alternative; and I, as one who is sincerely interested in the spiritual and moral welfare of the Aryas, deplore the act of the Swami in publicly dishonouring the names of two persons who, whatever their imperfections and shortcomings, were at least his staunch and unselfish allies. We might have even passed over the offensive language used in his lecture at Bombay on the 26th of March - in fact, had decided to do so, as the editorial paragraph in the May number of this magazine fully shows. But, as though possessed by some evil spirit, he repeated his insults and misrepresentations over and over again in lectures, and in handbills in the Hindi and Gujarathi languages. Our best friends - who, at the same time, are true friends of India - now call upon us to set the case as it really is, and thus once more show the public that - no matter what may be said against us - the Founders of the Theosophical Society have held inflexibly, from first to last, to one straight course and one plain policy. I invite Arya Samajists to patiently read what follows, promising that I shall not imitate the extreme language of the Swami - who publicly called us liars and cheating jugglers, - but leave the Swami of 1882 to be judged by the Swami of 1878, 1879, 1880, and 1881. Epithets would lend no additional strength to the condemnation that the Swami’s own documents stamp upon his recent lectures and handbills.
I may properly ask the reader to take into consideration before passing on to my proofs, one or two psychological facts. Firstly, I note that the minds of those who have studied and practised Yoga science, are continually oppressed with the conviction that a profound secrecy must be ever maintained as to the esoteric instruction given them. It is the most difficult thing in the world to get a Yogi, or even a Yogi’s Chela (pupil), to say what he has learned, or where, or when, or of whom. And, so far does this instinct of caution go that they will deny point-blank all knowledge of Yoga or Yogis if, in their opinion, the asker or the public is not fit to be taught. A glance at Swami Dayanand’s history and utterances shows that his mind is so pre-occupied, and, if we bear this in view, we shall understand certain things which would be otherwise incomprehensible. And, again, the reader will note this very important point, viz., that the retention of Yoga powers - the Siddhis, or peculiar psychical faculties developed by training - for any length of time unimpaired, exacts that the Yogi shall periodically retire to a solitary place, for new training. If this is not done, the Yogi, little by little, becomes like common men, and, indeed, often develops the traits of violent anger, unsteadiness of purpose, even recklessness of language and actions. Nature is, in fact, taking her revenge for the restraint under which the Yogi had been keeping her. Now, with this hint in mind, let the reader turn to the chapters of the Swami’s unfinished autobiography contributed by him (October and December, 1879, and November, 1880) to these pages, and to the report of an interview between him and ourselves at Meerut - when Yoga Vidya was discussed (Theosophist, December, 1880), and see what bearing, if any, this has upon the case at issue. That the Swami practically knew Yoga appears from his own confessions; and, knowing it and having of necessity the ability to recognize Yoga phenomena when shown, and Yogis when met with, he was in 1880 competent to give an opinion upon the phenomena of Madame Blavatsky. He said, when asked by me, that they "were phenomena of Yoga. Some of them might be imitated by tricksters, and then would be mere tamasha; but these were not of that class." If he now says that these same phenomena are produced by "electrical wires under ground," or in some other unscientifically absurd way, his friends are put in the painful dilemma of either believing him to have turned falsifier for a motive, or to have lost his memory. Another example of his change of mind is the fact that when he first visited Bombay to preach, he was a professed Vedantin, scouting the idea of a personal God (as some of his Vedantin members will testify to), and was entertained on that account by Vedantins, whereas he now preaches a religion quite opposed to Adwaitism. So, too, his different expression of views at different times about the Shraddha ceremonies for the dead.(1) These are all symptomatic - to use a medical term - of either a concerted policy of mystification, or a disturbance of mental equilibrium, perhaps resulting from overtraining in Yoga Vidya. I sedulously keep aside the alternative that my late colleague has lost all moral principle, and has deliberately taken to malicious falsification of the facts of history; it would shake my confidence in human nature. But whatever the cause, the case is none the less a hateful injustice towards us, and my present duty none the less disagreeable. Having said this much by way of preface, I will now pass on to the issues of fact.
As all the meat of a nut is packed into the shell, so the whole pith of the Swami’s lecture against us is compressed into the handbill above mentioned. His points are numbered from 1 to 9, and are as follow: -
Point I. - That "from the former correspondence and actions of the Founders of the Theosophical Society, the Swami and his Samajists had concluded that Aryavarta would be under certain obligations to the Society, but this conclusion proves false." And, for the reason, that we now deny what we said in our letters, viz., "that the Theosophical Society is made a Branch of the Arya Samaja."
Point II. - That whereas we wrote that we "were coming to follow the eternal Vedic Religion," and to study the Sanskrit, after coming here, we have "believed in no religion, do not now, nor are likely to believe in any hereafter."
Point III. - That whereas we had written that the fees collected by our Society "would be given to the Samaja in addition to the present of many books," we took back and pocketed Rs. 700 that we had sent to Hurrychund Chintaman; while, instead of presenting books to the Samaja, we "shamelessly charged Babus Chedi Lall and Sheo Narayana for a book presented to them," when these gentlemen had actually expended "hundreds of rupees" for our entertainment. And this we were not ashamed to do, though the Samajis of Saharanpur, Amritsar, and Lahore had received us with all their heart, but got no thanks from us in return. "From what Swamiji says," it is plain that "they have not at all supported him, and if they have, why do they not make the thing public?"
Point IV. - That "first in their letter, and afterwards here, in the presence of Swami and all" we had expressed our belief in a personal God (Iswar), but when we afterwards met him at Meerut we denied such belief.
Point V. - That in the Indian Spectator of 14th July, 1878, we published that we "were neither Buddhists, Christians, nor Bramhans (i.e., believed in the Purans), but were Arya Samajists." But now we say that for many years we have been Buddhists. And he asks "Now, is this not fraud and treachery?" Again "the note of Magha of Samvat 1936 [publish the note, please, if it does,] proves their belief in Iswar," but six months later, at Meerut, we declared our disbelief.
Point VI. - "After coming here and admitting that the Theosophical Society was a branch of the Arya Samaja," we "afterwards said that neither one was a branch of the other," and that the Society was never a branch of the Samaja.
Point VII. - That when we established a Society of our own in Bombay, we, "without the knowledge of Swami," and of our "own free will, put his name in the list of members." Afterwards, we, with the late Mr. Mulji Thakersey, "first saw him upon the subject at Meerut," where he "demanded" our "reasons for doing so," and told us to strike off his name. Then "Colonel Olcott answered that they (we) would not do any such thing hereafter, and would strike out his name." But up to the time we met again - nine months later, at Benares - it was not done. Whereupon Swami "wrote a strong letter" to insist upon it, and we asked, by telegram, "what to substitute for it" [presumably the "it" means his membership of our council or his chieftainship of our branch called the "Theosophical Society of the Arya Samaj,"] and he replied, by telegram, that we "should write him as a Vedic Preacher." He asks if this is not "shameful."
Point VIII. - That notwithstanding we had taken a resolution at Meerut not to tell any Samajist to become a member of our Society, we tried to win over Babu Chedi Lall, whereupon the Swami felt constrained to lecture to the Samajists upon the subject, and tell them that "none of them need join the Theosophical Society since the laws of the Society were not like those of their Samaja." When the Swami came of late to Bombay he had a long conversation with Colonel Olcott, whom he told that he wished him to "remove his (Swami’s) misunderstanding on many points." I evaded an answer. Again, when I went to consult him upon the Cook affair, the Swami again pressed the matter. Finally, he sent me word, through Mr. Panachand Anandji and another gentleman, a man of distinction, that if I did not come and discuss with him "he would deliver a public lecture on the subject." This message Mr. Panachand delivered, but I replied that I would come to the Swami on the 27th March, 1882. Instead of which I went away to Jaipur and wrote from there that as I could not come, Madame Blavatsky would. But she never did. So Swami did give the lecture, read our notes, and "said that it was true that they (we) said one thing, but did another." Instead of good, we are doing harm to India. For instance, "notwithstanding the Swami’s remonstrance," we still "continue speaking of ghosts and spirits" in our journal, which "does harm to the country, as it is against science, and the journal having a wide circulation, the people of Europe and others would think that the Indians are foolish enough to believe in such things."
Point IX. - That the late challenge to Mr. Cook "was dictated by the Swami to the Colonel," but I, instead of writing that if Mr. Cook should discuss the merits of Christianity and Vedism with the Swami, the public could judge for themselves "which religion is divine," inserted the word "most" before "divine." This without his knowledge; and notwithstanding his telling me to strike out the word "most," the incorrect version was published. That in the rules of our Society we have "publicly admitted that "Theosophist" means a believer in Iswara, that the Society exacts no fees, tolerates all religions, should always be against Christianity, and that it should believe in that Iswara who is unborn, made by none, but who has made all things." Whereas, now, we go against all these former statements, disbelieve in Iswar, charge the fee of Rs. 10, and say that that religion is the best which we may, at the time, be lecturing upon.
That the present handbill is issued to warn the Arya-Samajists and all Aryavarta against keeping up relations with us; such "atheists, liars and selfish persons" cannot be expected to do any good to the country. Failing to catch the Swami in our snares, we have now found out a certain Koot Hoomi, who comes to us, speaks to us, &c., &c. "Letters and flowers fall from the ceiling, and he finds out missing things. All these and other things are false." When Madame Blavatsky talked with Swamiji at Meerut on the subject of Yoga, she said that she performed the wonders of the Yoga science by the system of the Sankhya. Where upon Samiji put her questions on Yoga as by this science, but she failed to answer a simple one. In short, "they are like mesmerists or sorcerers, but they know nothing about Yoga. He who had studied Yoga even a little would act truthfully in word and deed, and would run away from falsehood." The document winds up with a Sloka setting forth that the wise man will not stir a step aside from the path of justice.
REPLY.
First, then, I enter a general denial; the indictment is unfounded in almost every particular, and for those who know my character, it would perhaps suffice for me to leave the case there, and offset my word of honour against each and all of these charges. For, those which are not absolutely false, are based upon such gross perversions of fact, and so mix up dates and occurrences as to be in reality scarcely worthy of notice. Still, that we may not be charged with either an evasion of the issue, or concurrence in the mutilation of documents and suppressiones veri upon which the case rests, I will cite my proofs seriatim. A brief historical note must be first given.
In the year 1870 I made the voyage from New York to Liverpool, and met on board two Hindu gentlemen of Bombay, the late Mr. Mulji Thackersey and his friend, Mr. Tulsidass. I heard no more of them until late in 1877, when from an American gentleman I learned that Mr. Mulji was still alive. The Theosophical Society had then been in existence just two years, and the design to come to India to live and die there had already been formed in my mind. I wrote to Mr. Mulji an account of our Society and its plans, and asked his co-operation and that of other friends of Aryan religious philosophies. He responded, and introduced to me Hurrychund Chintaman, President of the Arya Samaj, "a man of learning, for a long time Political Agent at London of the ex-Gaekwar," and author of a commentary on the Bhagwat Gita, "a book full of Aryan philosophy and Aryan thought"; a man who "will be a capital helpmate to our Society," and would give me any information I might need "about Oriental publications." (2)
The Indian Political Department (IPD) was a government department in British India. It originated in a resolution passed on 13 September 1783 by the board of directors of the East India Company; this decreed the creation of a department which could help “relieve the pressure” on the administration of Warren Hastings in conducting its "secret and political business".
-- Indian Political Department, by Wikipedia
At the same time he spoke to me of "a renowned Pandit, Dayanand Saraswati, the best Sanskrit scholar, and now travelling through India to teach people the Vedic doctrines in their true light, and ....... their forefathers’ faith which seems to be the foundation of all religions and civilization."
Now, I had reason to believe that I had been taught something, at least, about that "true light" - i.e., esoteric meaning - of Vedic doctrine, and so I naturally concluded that an Aryan Swami, who was trying to lead his people back to the true light out of the darkness of superstition, was a Yogi-adept, our natural ally and a fit teacher for our members. This opinion was strengthened by the tone of a pamphlet issued, August 25, 1877, by the Lahore Arya Samaj as a memorial to Dr. G. W. Leitner in favour of the Veda Bhashya. It contained as well the Swami’s defence of his Bhashya against the attacks of his critics, in which he quoted approvingly the opinions of Max Muller, Colebrooke, Coleman, and the Rev. Mr. Garrett upon the God of the Vedas - an impersonal, all-pervading Principle. No document ever put forth by the Theosophical Society, nor by Madame Blavatsky, or myself, could - unless my memory is at fault, in which case the publication of the letter by any one who has it would set the matter at rest - have conveyed any other view of the beliefs of the Founders respecting the personality of God. In Isis Unveiled, as in all subsequent publications, it has been said that we could conceive of no God endowed with the attributes and limitations of personality; and that, with the Vedantin Adwaitis, the Arhat mystics, the ancient Mobeds of the Zardushtian period, and all other representatives of the "Wisdom-Religion," we recognized an eternal and omnipresent Principle (called by many different names) in nature - the source of motion and of life.
In writing to our Bombay friends we took great care to make these views clear - as will be seen in the documents which follow, and when we received from them the assurance that the principles of our Society were identical with those of the Swami and his Samaja, we joyfully entertained the proposal for an amalgamation. "I requested this" (the amalgamation) - says Mr. Hurrichund (letter of April 22, 1878), "for two reasons: first, inasmuch as it is acknowledged that the TRUE LIGHT can only be had in the East, and that the Aryans were the first to make a satisfactory progress in the study of the science of Psychology, why not adopt an original name rather than have recourse to a new-coined word; and, second, because ........ all institutions in the work, which have one and the same object, should have one common name throughout." This view appearing reasonable, and we, Founders, having no conceit of leadership, but being more than willing to unite with any body - especially an Aryan one led by a Swami-Adept - that was fitter than ours to head this movement for a revival of the Wisdom-Religion, we acted without delay upon Mr. Hurrichund’s proposal, and passed the act of amalgamation. It must here be observed that in my letters to the Swami I speak on behalf of the Society as a whole, and do not offer myself individually as his Chela. I was already the accepted pupil of a Mahatma, and receiving instruction. But our members at large were not so favoured, and for them I begged the Swami to take up the relation of Teacher. He being in the world, actively at work, I naturally inferred that he would be freer than our Mahatmas to come into relations with such of our members as had not taken the vows of celibacy and total abstinence that I had. And the Adept-Brothers, whom we knew, having refused to instruct any member but an accepted Chela, these members, both in America and Europe, were then most anxious to find such a Teacher. To our eager questions about the Swami, our Teachers gave us the invariable answer: - "He was a Chela, he was a Yogi....... He is a good man. Try him and see. He may be very useful to your American and English members." What we learned of Swami, later on, just after our arrival in India, we are not at liberty to divulge. Mr. Hurrichund (who was endorsed over to me by the Swami as an honourable man and the channel for our correspondence) even suggested that the Swami might come to Europe and America on a preaching mission, and this idea I hailed with joy, though advising delay until the necessary elements of success were provided. He said that meanwhile Swami’s instructions to our Theosophists would "be of the second section of Indian philosophy," as "no real Muni or adept will ever disclose the secret of the third (our 1st) section - the genuine and highest knowledge - to any one unless he is thoroughly satisfied of the merits and aptitude of the recipient; and this knowledge to be given to him in person....... and not in writing;" moreover he told me that while the Swami was "a Sanskrit scholar and a great ADEPT in the ancient literature and Vedic philosophy of the Aryans," he had no "knowledge of the modern scientific development of the West."
And now that it has been shown in what light the Swami, the Arya Samaj, and the President of the Bombay Samaj were presented to our view, the reader is asked to examine the points of the Swami’s charges in connection with the following
DOCUMENTS:
Extracts from the first official letter of the President of the Theosophical Society, Colonel Olcott, to Pandit Dayanund Saraswati, Founder of the Arya Samaj, dated New York, 18th February, 1878, (not included in Swami Dayanand’s recent publications).
........... "Orientalists, so called, who acquire Sanskrit and other old languages, forge and mutilate the Vedas and other sacred books in translating them. We wish to print and circulate correct translations by your learned Pandits, with their own commentaries on the text. To counteract the drift of Society towards materialism, we would expound the doctrines of old upon man’s soul and spirit, show that difference there is between them, and what are the limitations and potentialities of each. We would teach the truth about man’s origin and destiny, and the relative importance of this life and the future one. We would show how the highest degree of wisdom and happiness may be reached here upon earth. To the Christians we would prove whence their doctrines were derived, what part of them is error, what truth. To science we would show the true nature of matter, force and spirit, and how far their doctrine of evolution has been carried by Eastern philosophy. The ‘Spiritualists’ we would convince that their phenomena are full of danger to the investigator and the ‘medium’; being caused by low beings, some of the elements and not human, others human, but evil and earth-bound. See, respected teacher, the vast, the solemn, the important field of labour we are traversing. Will you honour us by accepting the Society’s Diploma of ‘Corresponding Fellow’? Your countenance and favour will immensely strength us. We place ourselves under your instructions. Perhaps we may directly and indirectly aid you to hasten the accomplishment of the holy mission in which you are engaged; for our battlefield extends to India, and from the Himalayas to Cape Comorin there is work that we can do. We labour to establish a true Brotherhood of Humanity, in which the supreme tie of kinship will be the love of truth. Dogmas, creeds and theologies, we aspire to help sweep away, for by whatsoever people created, or, by whatsoever authority supported, they are dark clouds across the sun of spiritual light.
You, venerable man, who have learned to pierce the disguises and masks of your fellow-creatures, look into our hearts, and see that we speak the truth....... If you will take us under your guidance, we beg that you will notify our Brother, Mulji Thackersey, who has charge of your diploma, awaiting your decision........
IN BEHALF OF THE SOCIETY I subscribe myself,
H. S. OLCOTT,
President of the Theosophical Society.
It is but too apparent from the above that the actual character of the Swami had been misrepresented to us. This language is addressed to a typical Aryan Adept and Swami, to whom all men and religions were alike interesting, and in whose heart prevailed the feeling of Universal Brotherhood. Observe that there was now no idea of the amalgamation of the two Societies, but he was offered the Diploma of a Corresponding Fellow of our Society. He answered thus: -
Pandit Shyamji Crishnavarma’s translation of Swami Dayanund’s letter, dated 21st April, 1878: (3)
"Hail! It is to you, my noble-minded Brothers, Members of the Theosophical Society, including the honored President, Mr. Henry S. Olcott, the worthy Secretary, Madame H. P. Blavatsky, that I, Dayanund Saraswati Swami, want to convey my benedictions. You are endowed with prosperity and adorned with stainless virtues, you are for the eternal and true religion, you are inclined to get rid of false doctrines, and you have every desire to worship only one God. I enjoy here perfect happiness, and always wish you the same.
I FEEL EXCEEDINGLY HAPPY TO RECEIVE THE DIPLOMA YOU SENT ME from the hands of the kind-hearted gentlemen, Messrs. Mulji Thakersey, Hurrichund Chintamon and Toolsidas Yadavaji. Though we [Aryans] have been separated for the last five thousand years, and though you, our beloved Brothers, have been living in America, while we in Aryavarta, the time has fortunately come once more for correspondence and interchange of ideas, resulting in mutual friendship and welfare. Oh! all this change has come about by the grace of that Lord of the Universe, who deserves all endless praise, who is omnipotent and all-pervading, who stands as a mine of all good qualities, namely, truth, knowledge, all-joy, justice, and mercy; who is infinite, undivided, unborn, immutable, without destruction; who is the prime cause of creation, protection, and destruction; who is naturally accompanied by true qualities and actions; who is unerring and all learned.
"I undertake with great pleasure to keep correspondence with you in future; you can forward letters to me through Messrs. Moolji Thakersey and Hurrichund Chintamon, and I shall do the same; I am prepared to give you every possible aid that lies in my power. I hold the same opinion regarding Christianity and other religions as you do. As God is one, men cannot but have one religion; it must be borne in mind that the true religion should be no other than the one consisting in the worship of, and obedience to, the Supreme Governor; it must be in accordance with the Vedic views, and at the same time beneficial to all human beings; it must be worthy of being followed by men, learned and deserving confidence; it must stand the test of logical maxims, and should not contradict the laws of nature; it must be accompanied by justice and impartiality; it must be pleasing to every heart and must brighten itself with truth, so as to produce happiness. It is my firm belief that all other religions, different from the above-mentioned, are meant to serve the selfish motives of mean-minded and ignorant persons. To give life to a dead man, to heal leprosy and other diseases, to uphold a mountain, to pound the moon, and all other wonders of the world betray irreligion, and are sure to give rise to many misfortunes; they are averse to true happiness, as mutual contradiction plays a prominent part in all of them. I always pray to the Supreme Soul that the true religion, practiced by the Aryas from generation to generation may, by the grace of the Almighty and human efforts, eradicate the so-called wonders, and prevail amongst all the people....... We shall be very happy to keep correspondence, to do some service to the people. This will suffice for the present, as long lectures are of no avail to the most learned persons."
And, now, turn to the Swami’s Point VII., and see whether or not it is answered, and whether he ever accepted fellowship in the Theosophical Society. As to his acceptance of a place on the General Council, we shall see further on.
On the 22nd of February - four days after writing the first letter to the Swami - I addressed to Mr. Hurrichund the enquiry contained in the following extract. This, in course of mail, must have reached him on or about the 22nd of March, and in ample time to be forwarded to Swami before he wrote to me on the 21st of April: -
Extract from Colonel H. S. Olcott’s letter, to Hurrichund Chintamon, Esq., dated New York, 22nd February, 1878: -
"Will you not oblige us by explaining to me the exact differences between the Bramho and the Arya Samajees? As nearly as I can understand them, the former accepts the doctrine of a personal God, capable of being moved by supplications and propitiated by promises, while the latter is a Society which teaches the existence of an Eternal, Boundless, Incomprehensible Divine Essence, too great to be made personal, too awful to be even apprehended by the finite mind. Tell me, my Brother, if I am right; or, if not, wherein consist the differences in the two. With such a Samaj as the latter (if as I depict it), the Theosophical Society has the closest kinship. In fact, so far as its religions department of work is concerned, it is an Arya Samaj already without having known it..... If the Arya Samaj is what I fancy, I would be proud to be admitted a member and proclaim the fact in the face of all the Christian public. Send me all necessary documents, that I may understand just what it teaches."
This definition of the views of the Arya Samaj was duly accepted as correct by Mr. Hurrichund, and so the matter was by us considered settled beyond cavil. But to make it impossible that there should be any obscurity about the subject, I sent to Mr. Hurrichund the following: -
Extract of a letter to Mr. Hurrichund Chintamon, dated New York, 29th, May, 1878: -
............ "We feel highly honoured not alone by his (Swami Dayanund Saraswati’s) acceptance of our Diploma, but also by the very kind phrases in which he communicates his decision to us...... I have ventured to send you, for publication, a brief exposition of Theosophical views to avoid any possible misconception, in India as to the same. We want to be open and candid in coming before a new audience, so that those may be attracted to us who are in accord with us, and these who oppose us may do so with all the facts before them."
Extract of a letter from Colonel Olcott, to the Editor of the "Indian Spectator," dated New York, 29th, May, 1878:
......... "We understand Buddhism to really mean the religion of Bodh or Buddh [Wisdom] - in short, Wisdom-Religion. But we, in common with most intelligent Orientalists, ascribe to the popular Buddhistic religion only an age of some twenty-three centuries - in fact, not so much as that. As we understand it, Sakkya Muni taught the pure Wisdom, or "Buddh," Religion, which did antedate the Vedas; for when the Aryas came to the Punjab, they did not bring the Vedas with them but wrote them on the banks of the Indus. That "Wisdom-Religion" is all contained in the Vedas; hence the Aryas had it, and hence, as has been said, it must have ante-dated the Vedas. It was a secret doctrine from the first; it is a thousand times more so now to our Modern Scientists, few of whom are any wiser than Max Muller, who calls all in the Vedas he cannot understand "theological twaddle!" Being a secret doctrine - comprehensible fully but by the brightest minds, the priests of every creed distorted it......... It is this Wisdom-Religion which the Theosophical Society accepts and propagates, and the finding of which in the doctrines expounded by the revered Swami Dayanund Saraswati Pandit, has led us to affiliate our Society with the Arya Samaj, and recognize and accept its Chief as our supreme religious Teacher, Guide and Ruler. We no more permit ourselves to be called Joss-worshipping Buddhists than Joss-worshipping Catholics; for in the former, no less than in the latter, we see idolators who bow down to gross images, and are ignorant of the true Supreme, Eternal, Uncreate Divine Essence which bounds all, fills all, emanates everything, and, in the fullness of cycles, re-absorbs everything, until the time comes for the next one in the eternal series of re-births of the Visible from the Invisible. You see, then, that we are neither Buddhists in the popular sense, nor Brahminists as commonly understood, nor certainly Christians..... The Theosophical Society prays and works for the establishment of a Universal Brotherhood of races. We believe it will come about in time." ......